Podcasts about Sinai

Share a commentSmoke rolls over the mountain, lightning splits the sky, and a trumpet blast grows louder until it feels impossible to ignore. That's the scene at Mount Sinai and it's also the doorway into a question that hits home fast: what does it really look like to meet with God, not casually, but with reverence that changes us?We walk through Exodus 19 to see why the Sinai summit happens in the first place. God starts with a review of grace, carrying His people like an eagle, then calls for a real response of obedience and faithfulness within the Mosaic covenant. Along the way we unpack what it means to belong to God instead of treating Him like someone who exists to serve our plans. The covenant language reveals identity and purpose: God's treasured possession, a kingdom of priests who represent Him and intercede for others, and a holy nation set apart for His name.From there we get very practical about “summit meetings” with God today: choosing a quiet place, coming with a prepared mind, and cultivating a teachable heart that doesn't just hear Scripture but listens and obeys. We also name the common blockers that keep Bible study inconsistent motivation, priority, technique, and apathy and connect it to daily battles with temptation, including how Jesus answered temptation with Deuteronomy. We end by holding two truths together: God is approachable through Jesus Christ, and God is still holy enough to produce awe and trembling.Subscribe for more Bible teaching, share this with someone who needs a reset in their walk with God, and leave a review to help more people find the show. What would you change this week to make time for a real summit meeting with God?Learn more about twenty-five years of global impact, and reserve tickets to our gala. https://www.wisdomonline.org/mp/25 Learn more: https://www.wisdomonline.org/Support the show

* You can get the sermon note sheet at: https://family-bible-church.org/2026Messages/26Jul19.pdf * The title, "The Sinai Principle" is the name given to the application drawn from Exodus chapters twenty-two through thirty-four using a bible study method that emphasizes recording what you learn in a topical way. The focus of this message will be the presentation of The Holy God, a contrast in responses to His Holiness, and drawing applications for us today. * This message was presented by Justin Williams on July 19, 2026 at Family Bible Church in Martinez, Georgia.

We begin our new study in the Book of Numbers with an introduction to the book from chapter 1, verse 1.  The Book of Numbers, of course, isn't just about numbers, it is about God in the presence of His people as they journey from Sinai to the promised land.  

Telling the Story: Part 2 Acts 7:1-16 by William Klock When I was an American school kid in the 70s and 80s I learned that the defining events in the history of the United States were was the founding of Jamestown in 1607; the landing of the Pilgrims at Plymouth in 1620; and, of course, the Revolutionary War that began in 1775 and the signing of the Declaration of Independence—well—almost exactly 250 years ago.  There were plenty of other events that shaped the story, but those were the events that set the United States on its trajectory: a heritage from Britain with a good dose of religious freedom and Protestant work ethic coming together in a grand expression of the rights of man shaped by the Enlightenment.  Were there flaws?  Yep.  Slavery was a big one.  But the way I learned the story, the British mainland colonies of North America were on the fringe of the slave trade.  We received a tiny fraction of it.  The real slavery problem was in the Caribbean and Latin America.  Plus, we dealt with it.  The whole Civil War thing—a tragedy.  But it was a story to be proud of. But in 2019, the New York Times began a new publishing project.  They called it The 1619 Project.  It was subtitled, “A New Origin Story”.  Why 1619?  That was the year the first African slaves were brought to Virginia.  Before the Pilgrims.  Before the Declaration of Independence and the Constitution.  It was a deliberate attempt to reframe the story of the United States.  Instead of a story rooted in a proud English heritage and religious liberty and Enlightenment ideals of freedom and liberty, the 1619 Project told the story of the United States as one rooted in racism and slavery and oppression.  Instead of a story that makes you stand proud, it's a story meant to instil shame and guilt. The 1619 Project didn't come out of nowhere.  It made public a story that many people had already been telling, especially to younger generations. And, as you would expect, this resulted in a great cultural clash.  Both sides shouting at the other, basically saying, “How dare you tell our story wrong!”  It wasn't so much a matter of the events themselves.  Both versions of the story involved the same events, the same people, and all of that.  But it highlights how much how you frame a story, how much you stress certain events and people and ideas over others, that you can end up with stories that are essentially the same, while dramatically different.  One instils national pride; the other instils national shame.  That doesn't mean there's no right or wrong.  Framing the American story as if slavery and racism are its fundamental core is dishonest.  But at the same time, telling a story that glosses over those evils for the sake of instilling pride, well, that's a problem too. And as much as this Postmodern metanarrative dilemma was nowhere on the radar of First Century Jews, I think it's a good way to understand what was going with Jews in those days and it's a good illustration of what Stephen is doing in his speech before the Sanhedrin in Ats 7.  [It's page 1087 in the Pew Bibles.]  There were different “parties” competing for influence and control in First Century Judaea and as much as they all told the same story of Israel, reaching back to Abraham and Moses and David, to the law and the Prophets, all rooted in the same exodus and exile and the same promises, how they told the story produced very different results, different feelings about Israel's present situation, different ideas about the future and how to get there—just as how I learned American history makes you smile when you see the Stars and Stripes, but others, having learned The 1619 Project story, feel shame. For Pharisees, unfaithfulness to the law resulted in exile—one that was still effectively ongoing—and only national faithfulness to the law would get them out of it.  For the Sadducees, that was all in the past.  God had restored them from their exile, and the temple and its priests were the proof.  All was well.  For the Zealots, the story said that armed revolution was the only way out of their oppression.  For the Essenes, the group responsible for the Dead Sea Scrolls, the story said that the everyone and everything had been defiled by unfaithfulness, even the temple itself.  God would wage holy war on the unfaithful, so they—the only truly righteous ones—retreated to the desert to wait and to keep pure.  And there was the historian Josephus.  A generation later, he told the story—after the disaster had happened—to say that the Jewish revolutionaries had brought God's wrath on themselves and that God had raised up the Romans to act as his instrument of judgement.  Same story, but the different ways they told it, the different parts they emphasised, the way they interpreted certain events like the Babylonian Exile, landed them in very different places.  Like I said last week, the story got them to the airport, but they were all waiting at different gates—and none of them the right gate for the God's real homecoming.  That said, all of them held the same markers of Jewish identity dear: the torah, the temple, the promised land, their circumcision.  They disagreed on a lot, but attack any of those things and they'd all join in stoning you after charging you with blasphemy. So what Stephen is doing before the Sanhedrin, backing up all the way to Abraham and telling the story yet again, was in good keeping with what was going on in First Century Judaea.  So—in case you missed last week or have forgotten—in the first sixteen verses, Stephen began telling the story of Jesus and the Spirit by going back to Abraham.  This was the moment when the God of glory—Stephen wants to stress that he's here to glorify the God of Israel, not blaspheme him or his holy things—Abraham was the moment when God stepped into the darkness and misery of his broken, fallen, corrupted creation and called to Abraham.  In Abraham, God was launching his project to restore rebellious humanity to himself and to set to rights the creation that we broke.  Now, there was more to it than this—it's online if you missed or forgot it—but Stephen's main point is that the gospel is not a departure from the story of Israel.  It's not something new that has no roots in what happened before.  He's saying to the Jewish elders: When the God of glory, the God of Israel called Abraham out of Ur and settled him in the promised land and established his covenant with him to make him a nation, that was the beginning of the story that brings us to Jesus, to the cross and the empty tomb, to the ascension and to Pentecost.  The story of Abraham is the story of the gospel and vice versa. Remember, they accused him of blaspheming torah and temple and Stephen's saying, “No way!  Torah and temple are good.  They're glorious.  They're how God prepared us and brought us to Jesus.”  Like I said last week, when you leave your car and board the ferry, you are in no way saying your car was bad.  It got you to the ferry.  But you can't drive on water.  Now it's time do something new—to do the very thing your car brought you to do. And then from Abraham to Joseph.  Stephen tells Isreal's story in such a way to highlight that when the God of Israel acts to bless and to save his people, it's often in unexpected ways.  Abraham was promised the land of Canaan, but never had any more of it than a little burial plot.  And Jacob and his sons were forced to flee the land of Canaan in order to survive a famine.  And Jacob's sons were wicked men who sold their brother, Joseph into slavery after nearly choosing to murder him.  And Joseph went from slavery to prison.  How was God going to work anything good from any of that?  But he did.  The sovereign God was at work all along.  Slavery and prison led Joseph to the premiership of Egypt just in time deliver his family when they arrived.  None of them had ever expected any of that.  But God delivered them.  And Stephen's telling of the Joseph story also highlights that gracious forgiveness has always been at the heart of the story of God and his people.  There was Joseph, hated, abused, sold into slavery by his brothers, but instead of taking revenge, he welcomes them and throw a party. This is what Jesus had been doing as the lost sheep of Israel, the tax collectors and sinners, came to him in repentance and faith. And this is the sort of rejoicing that would take place in heaven were the Sanhedrin to see how the story leads to Jesus and repent.  God was waiting for them with open arms and a promise of blessing, and they should know that, because that's how God's great story has always worked.  It's the key in which this great symphony is written. So now, Moses.  As important as Abraham and Joseph were, Moses stands like a colossus over the story of Israel.  Moses was the deliverer who led Israel out of Egypt and parted the sea.  It was Moses who went up Mt. Sinai and saw God for himself.  It was Moses who came down and delivered the torah to Israel.  It was under Moses that God made a nation out of Abraham's family.  And this is where they've accused Stephen of blasphemy.  They've accused him of speaking against the torah and temple and Moses.  So look at Acts 7, beginning at verse 17.  Stephen highlights three things about Moses.  The first thing he stresses is how Moses was raised up by God to be the right man at the right place at the right time—even though no one would have guessed at the beginning that Moses was God's man for the hour. Stephen says: “God had sworn an oath to Abraham.  [Remember the promise to make him a great nation and to give his descendants the land of Canaan?] When the time drew near for this promise to be fulfilled, the people had increased and multiplied in Egypt, until another king arose over Egypt, one who had not known Joseph.  He got the better of our people, and ill-treated our fathers, forcing them to abandon their newborn children so that they would die.  It was at that time that Moses was born, and he was pleasing to God. He was nursed for three months in his father's house.  But, when they abandoned him, Pharaoh's daughter claimed him and brought him up as her own son.  So Moses was educated in the full teaching of Egyptian wisdom, and he was powerful in what he said and did.” Already, in the life of Joseph, Stephen has stressed that God works human evil for good.  Nothing escapes his sovereign hand.  And just so with Moses.  First, this new Pharoah decides to make slaves of the Hebrews.  Not good.  And then, when their numbers increase so prolifically that Pharaoh fears being able to control them, he hatches a plan to murder all the baby boys.  And so Moses ends up in a basket in the river, where Pharaoh's daughter finds him and decides to raise him as her own.  God turns Pharaoh's hate, prejudice, and injustice against him, sovereignly placing one of those Hebrew boys right in Pharaoh's own home, raised at Pharaoh's expense, and tutored by Pharaoh's own tutors in the famed wisdom of the Egyptians.  God ensure the story is full of irony.  Pharaoh unwittingly nurtures and educates the very man who will be his downfall.  And Moses, himself, receives the training needed one day to oversee, to govern the people of Israel.  Again, at the time, none of this made any sense.  No one could see any significance to the story as it was unfolding.  But God has a plan and one of the things the Jewish people learned from Moses' story—and so many others—is to trust God.  In the famous words of William Cowper, God moves in a mysterious way.  It's another motif in the divine symphony—one that comes back over and over and that God's people out to recognise when they hear the music. Second, Stephen stresses the rejection of Moses by his own people.  Look at verse 23: “When he had grown to forty years old, it came into his heart to see how his brothers, the sons of Israel, were doing.  He saw someone being wronged, and came to the man's defence; he took revenge on behalf of the man who was being oppressed, by striking down the Egyptian.  He thought his kinsfolk would grasp the fact that God was sending him to their rescue, but they didn't. “The next day he showed up as two Hebrews were fighting, and he tried to bring them back together again. ‘Now then, you two,' he said, ‘you are brothers! Why are you wronging each other?'  But the man who was wronging the other wasn't having it.  ‘Who made you a ruler or judge over us?' he retorted, pushing him away.  ‘Do you want to kill me in the same way you killed the Egyptian yesterday?'  At that word, Moses ran away, and lived as a guest in the land of Midian, where he had two sons.” Yet another motif in the symphony, another recurring theme in the story.  Jesus wasn't the first of God's deliverers to be rejected by his own people.  The story highlights that this is sometimes how God works.  Now, there's no one-to-one equivalence between Moses and Jesus.  Moses was rejected because he wasn't ready yet.  He had a desire to see his people freed, but he hadn't yet been called by God to that mission, nor had he received instruction on how to do it God's way.  This way of telling the story, this way of looking back to the Old Testament is something we see all through the New Testament.  I think of the way Matthew regularly explains how something in the Jesus story “fulfils” this or that thing from the Old Testament.  And often we're left wondering how the connection works.  Thanks largely to the Church Fathers, we've been taught to see these connections as literal prophecies or as “types”, as spiritual shadows that prefigure Jesus and various events in his life.  That's kind of close, but it's not quite what Stephen (or Matthew) do.  When Matthew, for example says that in the birth of Jesus Isaiah's words about the virgin conceiving and bearing a child are fulfilled, we wonder how that works.  Isaiah was talking about a young woman in his own day bearing a child…and she wasn't a virgin.  What Matthew was doing was pointing back to an event in Israel's past, in Israel's story, where the birth of a child to a young woman—maybe a princess, maybe the Prophet's wife…it's not clear—but where the birth of this child signalled that God was about to act to deliver his people.  Matthew latched onto that.  This is how God works, but this time—in the birth of Jesus—it's not just a young woman, it's an actual virgin, and this time God's not just delivering his people from a foreign king; this time it's deliverance from sin and death.  Matthew recognised the motif in the music.  It was there in Isaiah's day, a lone violin telling a story that most people missed, but in the birth of Jesus that motif returned, and this time the whole symphony was playing it. Stephen's drawing on the story of Moses the same way.  Moses was rejected by his own people.  A repeating theme in the story that the Sanhedrin—people who know this story, know this symphony so well already—a theme they ought now to see plain as day in what happened to Jesus.  It should be obvious.  They were the ones playing the instruments this time, after all. And then, third, Stephen stresses how through Moses, the God of glory, the God of Abraham, Isaac, and Jacob, the God Israel had known for two thousand years, had revealed himself in a new way that no one had expected.  Look at verse 30: “After another forty years, an angel appeared to him in the desert at Mount Sinai, in the flame of a burning bush.  When Moses saw it, he was amazed at the vision.  But, as he came closer to see, there came the voice of the Lord: ‘I am the God of your fathers, the God of Abraham, of Isaac, and of Jacob.'  Moses was very frightened, and didn't dare to look.  But the Lord said to him, ‘Take your sandals off your feet, for the place where you are standing is holy ground.  I have looked long and hard at the trouble my people are having in Egypt. I have heard their groaning, and I have come down to rescue them.  So, come on now: I'm going to send you to Egypt.'” Stephen wants to be clear—and we see this all through early Christian preaching—the God revealed in Jesus the Messiah is not new.  He is the same God who has been directing this story, this symphony from the beginning.  This is the God of their fathers, the God who has been rescuing his people according to his promises for two thousand years.  The God they know.  The God whose character and ways they ought to have recognised in Jesus. Yes, Stephen's saying, Jesus was not what we expected.  In Jesus—and now in the Spirit—God is doing something amazing, something astounding, something new.  And that's why you rejected him.  But knowing the story, knowing the music, we should have expected God would do precisely this: something new, something wild, something we didn't expect.  Because the story is already full of episodes where God does just that.  No one, least of all Moses, exiled to the wilderness, tending his father-in-law's sheep—expected the burning bush.  And yet in that moment, heaven and earth came back together, God spoke, a man was called, and the world was never the same again. And Stephen's point is this: You can't predict the unexpected thing that God will do; but you can be sure—because the story is full of such moments—that God does act unexpectedly to do the things he's promised and that we expect, the very things in which we hope. Holy ground, for example, was something Stephen and his fellow Jews understood.  The temple was holy ground.  It was where heaven and earth met.  But it wasn't the end-all-be-all of holy grounds.  It began at Mt. Sinai—not in Isreal, but in the wilderness—where God met Moses in the burning bush, where the plan to rescue Isreal from her bondage began.  When the Israelites built the tabernacle and the cloud of God's glory descended to fill it, God upstaged what he'd done at the burning bush.  And then again, with the temple.  As if it were the strings playing the motif at the burning bush, and in Exodus 40 as God's glory fills the holy of holies, the woodwinds join them.  And the music was good and it was beautiful, but the Sanhedrin should now be hearing that same motif as, in Jesus and the Spirit the whole symphony comes together to play.  Stephen isn't disparaging Moses.  He's not blaspheming the law or the temple.  He's saying, “Can't you hear it?  Their beautiful theme is now being woven into something far grander and played by the whole symphony.  The motifs have been there all along, the story has always been told this way.  Don't plug your ears to this new thing.  Listen.  And hear how it's taken up all the old themes into something that is nothing short of glorifying to the conductor, to the God of glory. That's as far as we have time to go this morning.  Like I said, Acts 7 is long and there's a lot to unpack.  But I think the great take-away for us from this part—in addition to learning to hear the great story of God and his people—I think the most important thing here is to know that God really does do new and unexpected things.  As we get to know the story, we ought to expect for God to do the unexpected, for God to do new things that upstage what he's done in the past.  And yet, the story also emphatically tells us that as much as God does new things and upstages the things he's done before, those new things are always in keeping with what he's done before.  The past always points to the future and the future never undermines the past.  As the writer of Hebrews tells us, “God is the same, yesterday, today, and forever.”  We live in an age where too many people are ready to do something new themselves—something that breaks from what or how God has already revealed himself, something that breaks from or that disparages or that blasphemes God's past actions or his past instructions—they take this new human thing and declared that God is doing a new thing.  Andy Stanley saying we need to unhitch from the Old Testament so that God can do something new.  No!  Churches embracing sexual immorality and post-modern notions of identity and sexuality and family and marriage and then saying, “See, God is doing a new thing!”  A thousand times, no!  Brothers and Sisters, the theme of the story, the key of the symphony doesn't change.  God does new things, but those new things follow from what God's already done.  On the other hand—and I think it's mostly in response to all the proclamation of “new things” that aren't godly at all—on the other hand, we can become too fearful, too conservative and we can end up where the Pharisees and Sadducees and the Essenes were: locked down, afraid of the new, and turning away from burning bushes, and unwilling to go where God is actually leading. This why we need to steep ourselves in the story.  This why we need to immerse ourselves in the great symphony and to let the music wash over and through us.  Brothers and Sisters, we need to know the themes and the motifs, to learn the key in which God is playing, to be intimately familiar with how they interact, weaving around and through each other, so that as the story continues to unfold, as the symphony bursts into new movements, we can hear God bringing those old familiar themes to new heights, while also being able to recognise when a different story is being told, or a different symphony is being played.  I've said over and over, Brothers and Sisters: God's word is life.  Know, meditate on it, let it mould you, and then let it pour forth from you to give life to others. Let's pray: Lord of all power and might, the author and giver of all good things:  Graft in our hearts the love of your Name; increase in us true religion; nourish us with all goodness; and bring forth in us the fruit of good works; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.  Amen.

Audio reading:  Num 26:33-65, 2 Chron 4:1-6:11, Rm 7:1-13, Psalm 17:1-15, Prov 19:22-23 This episode asks which marriage covenant you stand in—the Mount Sinai covenant brokered by Moses (the Law) or the New Covenant brokered by Jesus at the cross. Using Romans 7 and biblical readings, the host explains how believers are betrothed to Christ and how returning to legalism effectively makes Moses your head. Hear a call to remain in the New Covenant, walk by the Spirit, and avoid drifting back into works-based religion. Connect With Us - Website: https://1yearAudioBiblePodcast.com   Spotify: Https://Open.Spotify.Com/Show/7zuyulxhnkthbgmnxu6q5t Apple Podcasts: Https://Podcasts.Apple.Com/Us/Podcast/1-Year-Audio-Bible-Podcast/Id1562405086 YouTube: https://www.youtube.com/@1YearAudioBiblePodcast Podbean: https://bridgeconnector.podbean.com/

When Moses and the Israelites arrived at Mt. Sinai from Egypt, God gave them a conditional promise (or covenant). IF they obeyed Him, THEN they would receive wonderful blessings and become the Lord's treasured possession. He promised to carry them on eagle's wings. But could they actually do the IF part? They said they could! Time would tell.

In this study we will take a look at the women within the Bible. We will look at each one of them and see how their story influences our lives today.As we continue our study in this fantastic insight of the Women of the Bible, this morning we shall finish up with Zipporah and then take a look at Miriam the sister of Moses. ZIPPORAH (bird): THE WIFE OF MOSES.Exod. 2:15-22        Zipporah is the wife of Moses, given to him in marriage by her Midianite priest father. She heroically saves Moses and her sons from a random attack from an angel by cutting off her son's foreskin; the explanation for this act is unclear. However, Zipporah is shown as fiercely devoted to her husband, even though he neglects her.        Zipporah is a Midianite woman who becomes the wife of Moses. After Moses kills an Egyptian, he flees from the pharaoh and settles among the Midianites, an Arab people who occupied desert areas in southern Transjordan, northern Arabia, and the Sinai. He meets the seven daughters of Reuel, priest of Midian, at a well; rescues them from shepherds who are harassing them; and fills their jugs with water. In gratitude, Reuel (called Jethro or Hobab in other biblical passages) offers Moses hospitality, then gives him his daughter Zipporah in marriage (Exod 2:21–22). She and Moses have two sons, Gershom and Eliezer (Exod 18:3–4).       Zipporah is the heroine of a bizarre incident that takes place as Moses heads back to Egypt with his wife and sons (Exod 4:20). On their way, at a night encampment, “The Lord met him [Moses] and tried to kill him” (Exod 4:24). No reason is given, just as no reason is given for the angel's attack on Jacob as he came back from Mesopotamia (Gen 32:24). Jacob was alone and wrestled with the angel all night; Moses is with his wife, who comes to his rescue. She takes a flint and cuts off her son's foreskin. She then flings the foreskin at “his” feet, declaring that he is hatan damim to her (Exod 4:26). Zipporah's enigmatic statement has two possible explanations: she flings the foreskin at Moses's feet, saying, “You are a bridegroom of blood to me” (NRSV), or she flings it at Yahweh's feet, saying, “You are a blood father-in-law to me.” (Damim means “blood,” and hatan can mean either “bridegroom” or “father-in-law.”) Either way, her deed and words stop the attack. The story is already difficult for the narrator, who adds a comment that hatan damim refers to circumcision. The situation remains unclear to us. Zipporah, however, understood it and acted decisively to rescue Moses. Zipporah's name, meaning “bird,” combined with her protection of Moses, is reminiscent of the fierce loyalty to her husband Osiris of the Egyptian goddess Isis, who is often portrayed as a bird of prey.        Zipporah is not well rewarded. At some point before the exodus from Egypt, Moses sends her and the children away (Exod 18:2). After the exodus, her father, the priest of Midian (here called Jethro), comes to visit Moses, bringing Zipporah and her two sons. Moses is told that his father-in-law Jethro is “coming to see you, with your wife and her two sons” (Exod i8:6). Moses goes out to greet Jethro and takes him into his tent, but nothing is said about his greeting Zipporah.        Moses' neglect of Zipporah is obvious, as he (not Yahweh) tells the men at Sinai not to approach any women in preparation for Yahweh's approach in three days (Exod 19:2). Since he himself is apparently always in preparation for meeting with Yahweh, we can infer that he never sleeps with Zipporah. In Num 12:1 Miriam and Aaron speak against Moses because of the “Cushite woman” whom he married, but they do not mention her name. Midrashic tradition assumed they were discussing Moses' neglect of Zipporah. Other interpreters see the Cushite woman as a second wife, with Miriam and Aaron opposed to the marriage. But no children are ever recorded for a second wife of Moses.Miriam (rebellion) – Moses Sister – A ProphetessMiriam was the older sister of Moses, and it was she who watched over him when he was placed in a basket on the River Nile. She went on to become a leader of the Hebrews when they escaped from Egypt and went in search of the Promised Land.Miriam is best known for helping to deliver Moses at the Nile River and leading the Hebrew women in singing, dancing, and playing drums after crossing the Red Sea. Later, she and her brother Aaron challenge the actions and authority of Moses. She understands leadership to embrace diverse voices, female and male. But the price of speaking out is severe; Yahweh punishes her, after which she never speaks, nor is she spoken to. Centuries later, prophecy remembers her as the equal of Moses and Aaron in representing Yahweh before the people, and as the inaugurator of a performance and composition tradition of song, drums, and dances in Israel."I will pour out My Spirit upon all flesh: and your sons and your daughters shall prophesy."—Joel 2:28.                Miriam, the prophetess, the sister of Aaron (Exod. 15:20.), is the first of her order mentioned in the Word of Yahweh. While Yahweh never ordained a woman to be priest, nor do we read of women as bishops or pastors in the New Testament, the vocation of "prophetess" is common to both dispensations. Hannah (1Sam. 1:2) was practically a prophetess, and so was Huldah, to whom King Josiah went in his time of perplexity. Deborah (Judges 4:5) was a prophetess (2Kings 22:14), and there were also false prophetesses, such as Noadiah (Neh. 6:14), as well as false prophets.                In the New Testament, Peter expressly declares that the pouring out of the Spirit of Yahweh upon all flesh should be upon sons and daughters, servants, and handmaids, "and they shall prophesy," quoting from the Old Testament. (Joel 2:28-32); compare (Acts 2:17-18.)  A number of those who "spake" "AS THE SPIRIT GAVE THEM UTTERANCE," (Acts. 2:4.) of the wonderful works of Yahweh on the Day of Pentecost, were women speaking in the spirit of prophecy. Philip, the deacon, we read, had four daughters "which did prophesy" (Acts 21:9); the Apostle Paul speaks of those women who labored with him in the Gospel. (Phl. 4:3.) It is he who especially recommends that, when women pray and prophesy, their heads should be covered; and explains what is this office of prophesying in the words: "He that prophesieth speaketh unto men to edification, and exhortation, and comfort." (1Chorin. 11:5; 14:3.) And while Paul commands that women should not speak in church, he ordains that all, i.e., both men and women, may prophesy, one by one, that all may learn, and may be comforted. (1Corin. 14:31-34.)                Yahweh's order in the family is not according to earthly birthright. Speaking of the leaders of His people Israel, He says: "I sent before thee Moses, Aaron, and Miriam." (Micah 6:4.) All these children of Amram were of the prophet order. Miriam was the eldest, Moses the youngest; yet Moses is first mentioned, because he knew his Yahweh more fully than either his brother or his sister. Aaron, his elder brother, ranks next, and Miriam, the eldest of the three, ranks last.     Miriam was a leader of the Hebrew people during the Exodus, the great founding event of Judaism. The episodes we have about her are disjointed and probably only represent a fraction of the stories originally told in the oral tradition of the Hebrew people. The story of Miriam contains four different episodes:   1 Miriam saved her brother Moses, Exodus 2:1-10. This well-known story shows that the survival of the leader of the Exodus, Moses, depended on the courage and ingenuity of one young woman, his sister Miriam.   2 The song of Miriam, Exodus 15:20-21. This fragment of the Song of Miriam is one of the oldest poetic couplets in the Old Testament. It is an example of a literary genre devoted to celebrating military victories with triumphal poems. 3 Miriam's ordeal, Numbers 12. This story is about the authority of established law. Moses was the great lawgiver of the Hebrew people Moses' legislation formed the basis of Hebrew life. The story acknowledged that Miriam and Aaron were both popular leaders, but the Law, represented by Moses, bound them.  4 Miriam's death, Numbers 20:1-2. Miriam died in a waterless place in the wilderness, but Yahweh subsequently caused water to appear there. Join me as we go Chapter by Chapter, Verse by Verse, Unraveling the Words of Yahweh!Have any questions? Feel free to email me; keitner2024@outlook.com

Send us Fan MailWhat if the gospel wasn't about something new, but about restoring something ancient? In this teaching, Dr. R. L. Solberg carefully examines the claims of Divorce & Remarriage Theology by testing them against Scripture. Does the Bible really teach that God married Israel at Sinai, divorced His bride, died to overcome a legal dilemma, and then remarried Israel? Or has an extra-biblical framework been imposed on the biblical text? Join us as we examine the evidence and ask one simple diagnostic question: Did the biblical authors actually teach this?The Biblical Roots MinistriesOur websiteOur YouTube ChannelProf. Solberg's BlogSupport our Ministry (Thank you!)Chapters00:00 Introduction03:55 What is Remarriage Theology?09:29 A Wedding at Sinai13:05 On Rabbinic Sources (Talmud/Mishnah)14:31 What is a Ketubah?17:05 Unfaithful Brides21:54 The Great Divorce30:33 The Legal Dilemma43:01 The Remarriage (Pentecost)45:18 A Renewed Covenant50:15 What About the Gentiles?53:05 The Lost Tribes of Israel01:05:24 Three Biggest Dangers01:06:15 Danger 1: Diminishes Sin01:08:35 Danger 2: It Displaces Christ01:10:47 Danger 3: Changes the GospelKey PassagesExodus 19–24 — The Sinai covenantJeremiah 3:6–22 — Israel's "certificate of divorce"Deuteronomy 24:1–4 — The divorce lawRomans 7:1–6 — The marriage analogyActs 2 — PentecostEphesians 2:11–22 — The "one new man"Ephesians 3:6 — The mystery of the GentilesEzekiel 37:15–28 — The two sticks (Judah and Israel)Matthew 19:3–9 — Jesus on divorceIsaiah 49:6 — The Servant's mission to Israel and the nationsWhat if Christmas felt sacred again? Full of Grace and Truth, the new book from award-winning author R. L. Solberg, invites you to rediscover the biblical story at the heart of the season. Available now in paperback and Kindle, with all proceeds supporting The Biblical Roots Ministries. Get your copy today on Amazon.com.

How to Bless the Lord Jonathan Parnell Download Psalm 103,Bless the Lord, O my soul, and all that is within me, bless his holy name! 2 Bless the Lord, O my soul, and forget not all his benefits, 3 who forgives all your iniquity, who heals all your diseases, 4 who redeems your life from the pit, who crowns you with steadfast love and mercy, 5 who satisfies you with good so that your youth is renewed like the eagle's. 6 The Lord works righteousness and justice for all who are oppressed. 7 He made known his ways to Moses, his acts to the people of Israel. 8 The Lord is merciful and gracious, slow to anger and abounding in steadfast love. 9 He will not always chide, nor will he keep his anger forever. 10 He does not deal with us according to our sins, nor repay us according to our iniquities. 11 For as high as the heavens are above the earth, so great is his steadfast love toward those who fear him; 12 as far as the east is from the west, so far does he remove our transgressions from us. 13 As a father shows compassion to his children, so the Lord shows compassion to those who fear him. 14 For he knows our frame; he remembers that we are dust. 15 As for man, his days are like grass; he flourishes like a flower of the field; 16 for the wind passes over it, and it is gone, and its place knows it no more. 17 But the steadfast love of the Lord is from everlasting to everlasting on those who fear him, and his righteousness to children's children, 18 to those who keep his covenant and remember to do his commandments. 19 The Lord has established his throne in the heavens, and his kingdom rules over all. 20 Bless the Lord, O you his angels, you mighty ones who do his word, obeying the voice of his word! 21 Bless the Lord, all his hosts, his ministers, who do his will! 22 Bless the Lord, all his works, in all places of his dominion. Bless the Lord, O my soul!Notice, right away, that this psalm opens and closes the exact same way:Verse 1 opens with “Bless the Lord, O my soul!”Verse 22 closes with “Bless the Lord, O my soul!”The exact same words are at the beginning and the end, and this tells us the purpose of this psalm … the purpose of Psalm 103 is that we would bless the Lord …That's what we're gonna talk about this morning, but first things first, I need to explain what it means to “bless the Lord.” It might feel a little odd to talk about us blessing God because we want God to bless us! What's the difference?Well, when we ask God to bless us, we're asking God to give us something good. We have a need, and we want him to provide — spiritually, physically, whatever it is — we want to receive something good from God. That's what it means for God to bless us.Now it's not like that when we bless God … because God does not need anything. We cannot give God anything good because he already possesses every good. All we can do is acknowledge that. So, when we bless God it means we speak of his goodness. We don't give him something good he doesn't already have, but we testify to how good he is. To bless God basically means the same thingas to praise God. We are speaking well of God.And this morning, my goal is to tell you howto do that. This is a how-to sermon. I wanna tell you how to bless the Lord, and it's fairly simple — you have to do two things:Learn who God is.Remember what you learn.That's it. Learn who God is and remember what you learn.That's how you bless God, and now let's see this in Psalm 103 …1. Learn who God isThis is the heart of the psalm. It's verses 6–19 where David, the psalmist, plainly tells us who God is. That's what David's doing. He saying: This is who Yahweh is! This is what he's like! This is his character! And David's description is glorious. We just heard it read. Many of us know this psalm well. It's one we've come back to time and time again. In my Bible, I've highlighted it and re-highlighted and marked it up. I've read from Psalm 103 for our call to worship on Sundays countless times over the years. It's just so good — Charles Spurgeon, our favorite British preacher from the 1800s — he says that Psalm 103 is “one of those all-comprehending Scriptures which is a Bible in itself.” … That's true.And as “a Bible in itself” Psalm 103 tells us three truths about God that are especially important. And if we would learn who God is, we gotta know these three truths.First: Learn that God is merciful and gracious. This is verse 8:“The Lord is merciful and gracious, slow to anger and abounding in steadfast love.”And that's a quote from the Book of Exodus, Chapter 34, in one of the most famous episodes in the Bible's storyline … Israel has rebelled against God, and God is ready to wipe 'em out and start over with Moses, but Moses intercedes for the people, and God hears him. Then God directs the people to leave Sinai, but Moses needs some assurance that God will be with them. So he prays, “Please show me your ways” (Exodus 33:13). And God answers that prayer — and we know this is what David is thinking about because he says in verse 7 that God “made known his ways to Moses…”Well, what did God do?In Exodus 34, God passed before Moses and proclaimed to him:Yahweh, Yahweh, a God merciful and gracious, slow to anger and abounding in steadfast love… (v. 6). And this sentence about God is repeated all throughout the Old Testament. The prophet Jonah quotes it (Jonah 4:2); the builder Nehemiah quotes it (Nehemiah 9:17); the psalmists quotes it over and over again.If you had to capture who God is with one summary statement — like if you could only say one sentence about what God is like in relation to creation — this is it … He's merciful and gracious, slow to anger and abounding in steadfast love. And some of us have heard this so many times before we're not really moved by it. This is where we might need to slow down and understand that for God to be this it means the converse cannot also be true … think about this … if God is merciful and gracious, he is notharsh and stingy. If he's slow to anger and abounding in steadfast love, he is notquick-tempered and tight-fisted — He doesn't sit in heaven and ration out his grace with little pinches: “Here's a little for you, no more today.” … or “Already give enough here, come back next year.” No! None of that! That's not how God is. He tells us in his word that he is merciful and gracious, slow to anger and abounding in steadfast love. Learn that.Second: Learn that God always acts according to his character. Verses 9–10 comes after verse 8 to tell us what this kind of God looks like in action … And in this case, David is talking about God's actions toward his people.He's not talking about every human to ever live, but this is about “those who fear [God]” (we see in verses 11, 13, 17). David is talking about those who “keep [God's] covenant” (v. 18). In New Testament language, he's talking about believers — these are men and women, and boys and girls, who are united to Jesus by faith. Understand, that God's people — Christians, us — we're sinners. There is no sugarcoating sin in this psalm. David mentions sin, iniquities, transgressions — all these words are used. The people of God, Christians, are sinners, but get this: God does not deal with Christians according to their sins. That's not what defines the relationship. When God thinks about his people, their sin is not what's on his mind … neither is their success! Some Christians might think that God is lucky to have 'em, but God has never thought that. Whatever a person's assessment of themselves might be, learn that when God acts, when he moves toward his people, it's because of his character and he always act consistent with his character. This means that God always acts like God! He never acts “out of character.” He is never arbitrary, never capricious, never random. And this is why he can be trusted! What a God! He always acts according to his character. Learn that. Third: Learn God's heart for his people.We see this in verses 11–14, and what's amazing about it is that David doesn't just give us statements here, but he gives us pictures. We're supposed to use our imagination, and not just ‘know' this, but get a real sense of it. So he starts with the heavens in verse 11. The heavens are high. We can all see that. We can have our feet grounded here, and we can look up in the sky, above the clouds, and it's just blue, and we don't know where it ends. There's no ceiling. It's endlessly high. And as high as that sky is, that's how strong God's love is toward his people. In verse 12, the east and west are a long ways apart. From where we see the sun rise to where the sun sets, that's a wide expanse that stretches across the heavens. East keeps going one way and west keeps going another. And as far as that vastness is, that's how far God has removed our transgressions from us. And notice, in these first two images, David is calling us to look into the bigness of creation — into the height of the sky above, and the width of the sky east to west. But then, in verse 13, he takes from vastness to nearness … He directs our eyes from looking up high to looking at home … Verse 13: “As a father shows compassion to his children, so the Lord shows compassion to those who fear him.”I've said this before, there are no perfect dads, but I can promise you, for every father in this room, if their kids asked them for bread, they wouldn't give them a stone … if their kids asked for a fish, they wound't give them a snake (see Luke 11:11–13). We know how to give good gifts to our children, and dads, we love giving to them … we love putting our arms around our kids when they need us … we love looking them in the eyes when they seek our attention … we love defending them from every danger … we love making them laugh with our jokes … we love cheering on their growth … we love being dads — And to think that God is like that toward us! God is a good Father to us. That is his heart toward his people. Learn that.Learn who he is.That's the first thing if we wanna know how to bless the Lord.Learn that he is merciful and gracious, learn that he always acts according to his character, and learn his heart for his people. Learn who he is. But secondly …2. Remember what you learn.Learn who God is, and remember what you learn.And for this, we're gonna go back to verse 1, but before we do that, I want to carefully introduce this next part, because I think this topic is a really big deal in the Christian life. And I would even say, in terms of useful skills in the daily Christian life, this might be the most important. And I'm calling this a “skill” because I don't think it's a natural ability. You have to learn this, and practice it and develop it. And listen, I wanna be really honest with you about it … life is hard enough, but if you don't know how to do this, life will be even harder.Here it is: The skill istelling yourself the truth. It's being able to tell yourself the truth. Because, look: you can know who God is! You can have a great theology and tons of knowledge. You can learn a lot of truth, but when it comes to remembering what you've learned and putting your knowledge to actual work in your life that means you gotta tell yourself the truth.That's what David says. Verse 1. He says: “Bless the Lord, O my soul, and all that is within me, bless his holy name!”You see who he's talking to here? He's talking to himself. David addresses himself, he speaks to his own soul, and he tells himself to bless the Lord, and then he says, verse 2:“Bless the Lord, O my soul, and forget not all his benefits …”To “forget not” is another way to say remember. So David is directing his soul to remember the benefits God has given him. He's saying: Remember, soul, all the ways God has been good to you. Have you ever talked to yourself like this?We've heard the saying before, “Count your blessings” — but you ever actually counted your blessings? David starts naming them … verse 3:God forgives all your iniquity, soul. God heals all your diseases. God redeems your life from the pit. God crowns you with steadfast love and mercy! God satisfies you with good so that your youth is renewed like the eagles!David is taking the truth of who God is — that he explains in verses 6–19 — and he applies it to himself and speaks it to himself.What is true for the people of God in verses 6–19, is true for David personally, and he says it. He remembers what he's learned by telling it to himself.Now, here's the question: why doesn't every Christian do this all the time? Because it's not easy. What's easy is passively listening to the voices around you. Consider how this works.When David counts his blessings in verses 3–5, he's not exhaustive — he could say thousands and thousands of things — but I do think David is comprehensive. He counts five benefits that are the five categories that encompass human existence.These five categories, in order, are:sinsufferingdeatheternityjoyWe all live within these five categories, and so, what happens if we passively listen to the voices around us?First, for sin … If we passively listen, we're gonna hear that our sin is our story. We're gonna think that we are our failures and that we are most truly who we are when we're at our worst. I know some of you hear that all that time. You've repented, you've trusted in the cross of Christ, but you still struggle with constant guilt and shame. You can't be passive here.Tell yourself the truth, that God forgives all your iniquity — he has removed your sin as far as the east is from the west.Second, for suffering … The “diseases” in verse 3 have in view the diseases Israel experienced as judgment in the Old Testament. These diseases were curses the people brought upon themselves because of their sin, and they knew it. They knew when their suffering was judgment in the old covenant. But it's not that way anymore in Christ. But sometimes we can think it is! It's so easy for us to think, when we suffer: “This must be God repaying me for my iniquities! God does deal with me according to my sin! I'm cursed!” Christian: no, you're not. You might still get sick. Bad things will happen. But Christian, you are not condemned. You are healed from every curse. No sickness has the final say. Tell yourself that.Third, for death … If you passively listen, it's all despair — we're all just headed toward this dark abyss and everything is stupid, and we are worthless little dots good for nothing.I was driving the other day, through a neighborhood, and I thought: Everybody around here is gonna die … one day I'm just gonna die. And I got kinda sad about it. See I was passively listening. But hey, soul, God redeems your life from the pit!One day you will be raised from the dead. You will live forever. Tell yourself the truth.Fourth, for eternity … Because we will live forever, what we do now, in this life, matters. None of this is pointless. We do things now that have eternal consequence. And look, the worst of social media makes you forget that. It is used by the enemy to devour your attention and time, and the subtext is that you have nothing better to do. But yes you do! One day, in the new creation, you will receive a crown. You ever think about that? Jesus is gonna put a crown on your head. How many of us live like we're wearing crowns? Tell yourself the truth and go touch grass.Fifth, is joy …Verse 5: God will satisfy you with good, now and forever. God will do this, not the things we chase in this world. We are bombarded by empty promises. And how many times do we buy the lie that if “we just had this” or “tried that” then we'd finally make it. Then we'd be happy. No! … Tell yourself the truth: God is your satisfaction. God alone can fulfill the longings of your soul.Do you see how this goes? Tell yourself the truth. That is how we remember what we've learned. We take the truth of God that we've learned and we tell it to our souls like David is doing here.I mean this very practically. If this has not been a habit for you, you can start doing this today. If you don't know where to start, just memorize Psalm 103, verses 1–5.What David says to himself, you, as a Christian can say to yourself — and you can say it with even more certainty because of Jesus. We have learned more of who God is today than David knew when he wrote this. David says that God knows our frame, that he remembers that we are dust … but we know that God actually became dust like us. The eternal God became a man in the person of Jesus Christ. Jesus took on our frame, our weakness, our humanity, and he went to the cross.That's why God doesn't deal with us according to our sin — he dealt with Jesus according to our sin. Jesus was crowned with thorns so that we could be crowned with mercy. Jesus was raised from the dead to redeem our lives from the pit. Look, every blessing we receive from God comes to us in Jesus. He is how we bless the Lord. He is the goodness of God given to us. And so here's the sermon in summary: How do we bless the Lord? Learn Jesus, and remember him. Truly.And that's actually the mission of our church. We are here to make joyful disciples of Jesus who remember his realness in all of life. That's what brings us to the Table. The TableJesus has given us this Table to help us remember him together. The bread represents his body, and the cup represent his blood, and when we eat and drink, we are saying to our souls, and to one another, that Jesus is our hope. That is why this Table is for Christians. Brothers and sisters in Christ, let's receive him again this morning and give him thanks.

TAKING GROUND: Opposition In The Soul Steve Parrish ‭‭‭‭‭Philippians 3:12–14 (NIV) Not that I have already obtained all this, or have already arrived at my goal, but I press on to take hold of that for which Christ Jesus took hold of me. Brothers and sisters, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.Following Jesus is a Journey, leading you to Taking Ground, one step at a time in your DiscipleshipRelationshipsMinistryCareerCommunityTalents/GiftingsFinancesEtc.This concept is:Mirrored in Adam's charge to take dominion over EarthMirrored in the Promise/Command to AbrahamMirrored in the Moses' Exodus from EgyptMirrored in Joshua's push into CanaanMirrored in the building of the Temple and the OT KingdomDeclared in New Testament in Kingdom of Heaven Teaching: John 1:43 (ESV) The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.”Matthew 13:44 (ESV) “The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field.Philippians 3:12–14 (NIV) Not that I have already obtained all this, or have already arrived at my goal, but I press on to take hold of that for which Christ Jesus took hold of me. Brothers and sisters, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.SOUL (Mind, Will & Emotions) Opposition to Taking GroundNot an enemy without, but an enemy withinOften difficult to seeDeceptive in natureOften a deeply rooted enemy in your experience, your relief system, your character, your auto-responses, your identity, the voices in your head,.Fortunately, we have the Holy Spirit leading us on this journey…John 16:13 (ESV) When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come.Mirrored by the Pillar and the Angel that went with MosesMirrored by the Angel of the Army that met JoshuaOPPOSITION IN THE SOUL: GrumblingComplaining that echoes the unthankfulness of the soulExodus 16:1–3 (ESV) They set out from Elim, and all the congregation of the people of Israel came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after they had departed from the land of Egypt. And the whole congregation of the people of Israel grumbled against Moses and Aaron in the wilderness, and the people of Israel said to them, “Would that we had died by the hand of the LORD in the land of Egypt, when we sat by the meat pots and ate bread to the full, for you have brought us out into this wilderness to kill this whole assembly with hunger.”lun (534a); a prim. root; to murmur:—growl(1), grumble(4), grumbled(7), grumbling(2), making(1).1 Corinthians 10:9–13 (ESV) We must not put Christ to the test, as some of them did and were destroyed by serpents, nor grumble, as some of them did and were destroyed by the Destroyer. Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come. Therefore let anyone who thinks that he stands take heed lest he fall. No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.There is one to complain to - THE LORD!Complaining to others poisons you, them, your atmosphere and your futurePsalm 102:title–11 (ESV) A PRAYER OF ONE AFFLICTED, WHEN HE IS FAINT AND POURS OUT HIS COMPLAINT BEFORE THE LORD. Hear my prayer, O LORD; let my cry come to you! Do not hide your face from me in the day of my distress! Incline your ear to me; answer me speedily in the day when I call! For my days pass away like smoke, and my bones burn like a furnace. My heart is struck down like grass and has withered; I forget to eat my bread. Because of my loud groaning my bones cling to my flesh. I am like a desert owl of the wilderness, like an owl of the waste places; I lie awake; I am like a lonely sparrow on the housetop. All the day my enemies taunt me; those who deride me use my name for a curse. For I eat ashes like bread and mingle tears with my drink, because of your indignation and anger; for you have taken me up and thrown me down. My days are like an evening shadow; I wither away like grass.Psalm 120:1 (ESV) In my distress I called to the Lord, and he answered me.Deuteronomy 26:7–8 (ESV) Then we cried to the Lord, the God of our fathers, and the Lord heard our voice and saw our affliction, our toil, and our oppression. And the Lord brought us out of Egypt with a mighty hand and an outstretched arm, with great deeds of terror, with signs and wonders.OPPOSITION IN THE SOUL: Fear/Anxiety/UnbeliefFear/Anxiety/Unbelief - allowing the physical to eclipse the promise of GodDeuteronomy 20:1-4 ESV When you go out to war against your enemies, and see horses and chariots and an army larger than your own, you shall not be afraid of them, for the Lord your God is with you, who brought you up out of the land of Egypt. And when you draw near to the battle, the priest shall come forward and speak to the people and shall say to them, ‘Hear, O Israel, today you are drawing near for battle against your enemies: let not your heart faint. Do not fear or panic or be in dread of them, for the Lord your God is he who goes with you to fight for you against your enemies, to give you the victory.We overcome by fixing our eyes on Jesus! Hebrews 12:1–2 (NIV) Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God.Isaiah 43:1–7 (ESV) But now thus says the Lord, he who created you, O Jacob, he who formed you, O Israel: “Fear not, for I have redeemed you; I have called you by name, you are mine. When you pass through the waters, I will be with you; and through the rivers, they shall not overwhelm you; when you walk through fire you shall not be burned, and the flame shall not consume you. For I am the Lord your God, the Holy One of Israel, your Savior. I give Egypt as your ransom, Cush and Seba in exchange for you. Because you are precious in my eyes, and honored, and I love you, I give men in return for you, peoples in exchange for your life. Fear not, for I am with you; I will bring your offspring from the east, and from the west I will gather you. I will say to the north, Give up, and to the south, Do not withhold; bring my sons from afar and my daughters from the end of the earth, everyone who is called by my name, whom I created for my glory, whom I formed and made.”

The sermon explores the theological significance of Eden as a mountainous garden and temple, arguing that creation operates through symbolic fractals where physical realities reflect spiritual truths. It defines biblical symbolism not as mere representation but as a union of meaning and reality, demonstrating how the layout of the tabernacle and temple mirrors the geography of Eden to show humanity's path back to God. The speaker emphasizes that mountains serve as communion sites where heaven and earth meet, providing law and sacrament, a pattern repeated throughout Scripture from Sinai to Calvary. By analyzing these recurring motifs, the text establishes that worship is an ascent to this holy high place, which was lost in the Fall but restored through Christ's sacrificial work. The message concludes by framing the Levitical system as the necessary means for fallen humanity to re-enter God's presence through purification and sacrifice.

Dr. Mark Plotkin has spent nearly four decades in the Amazon, apprenticing to the shamans whose plant knowledge has quietly shaped modern medicine. He arrives with a proposition that connects a burning bush in the Sinai, a coffee forest in East Africa, and a rainforest pharmacy we have barely begun to read.We explore the fascinating world of ethnobotany, plant-human interactions, and the profound impact of indigenous wisdom on modern science and conservation. Discover how ancient plant medicines and modern technology can help us understand and protect our planet.| Mark Plotkin Ph.D. |►Website | https://markplotkin.com/►Instagram | https://www.instagram.com/docmarkplotkin►YouTube | https://www.youtube.com/@dr.markj.plotkin3087►Listen to The Plants of the Gods Podcast | https://markplotkin.com/podcast/This episode is sponsored by►Metal Mark Gold Aurum Collectable Art | ⁠https://mtlmrk.com/⁠►Korrect Life | ⁠https://korrectlife.com/| Aubrey Marcus |►Website | ⁠⁠https://www.aubreymarcus.com/►Instagram | https://www.instagram.com/aubreymarcus►Facebook |⁠⁠ https://www.facebook.com/AubreyMarcus/►X |⁠ https://x.com/aubreymarcus►Substack: https://www.aubreymarcus.com/blogs/substack► Love To The Seventh Power: ⁠https://chakaruna.com/collections/books⁠Subscribe to the Aubrey Marcus podcast:►iTunes |⁠ ⁠⁠⁠⁠⁠⁠https://apple.co/2lMZRCn ⁠⁠⁠⁠⁠⁠⁠►Spotify |⁠⁠⁠⁠⁠⁠⁠ https://spoti.fi/2EaELZO ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠►IHeartRadio |⁠ ⁠⁠⁠⁠⁠⁠https://ihr.fm/3CiV4x3 ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠►Partner with the Aubrey Marcus Podcast | https://www.aubreymarcus.com/pages/booking

Today Pastor Stan speaks on his own experiences he had of Noah’s Ark, the Tomb of Jesus, the Red Sea and much more. If you want to win souls for the Lord, the best way is to prove that the Bible is indeed true! 00:00 Intro 03:26 Noah’s Ark 05:43 Tomb of Jesus 08:26 Brimstone 11:55 Red Sea 12:32 Mt. Sinai & Calf 15:53 Ark of the Covenant 20:59 Story Time

Today Pastor Stan speaks on his own experiences he had of Noah’s Ark, the Tomb of Jesus, the Red Sea and much more. If you want to win souls for the Lord, the best way is to prove that the Bible is indeed true! 00:00 Intro 03:26 Noah’s Ark 05:43 Tomb of Jesus 08:26 Brimstone 11:55 Red Sea 12:32 Mt. Sinai & Calf 15:53 Ark of the Covenant 20:59 Story Time

Journey from the foot of Mt. Sinai to the mysteries of Revelation in this eye-opening teaching with Michael Rood. At the Exodus, the Almighty offered an eternal covenant to make His people priests and kings forever — but that covenant was broken almost immediately. Now travel thousands of years beyond that pivotal moment as the Apostle John is shown a future neither Moses nor even we have fully seen: the unveiling of the One worthy to break the seven seals and reveal the destiny of the Kingdom! Join this channel to get access to perks: / @aroodawakening Watch more on the Michael Rood TV App! https://bit.ly/2X9oN9h Join us on ANY social media platform! https://aroodawakening.tv/community/s... Your Donation keeps these videos going! Thank you! https://aroodawakening.tv/donate/ Support us by visiting our store! https://roodstore.com/ Support us with purchases on Amazon!* https://amzn.to/3pJu9cC Have Questions? Ask us Here! https://aroodawakening.tv/support/con... "PLEASE NOTE: This is an affiliate link. This means that, at zero cost to you, A Rood Awakening! International will earn an affiliate commission if you click through the link and finalize a purchase."See omnystudio.com/listener for privacy information.

In this powerful exploration of Acts 2:1-13, we discover that Pentecost is about far more than speaking in tongues—it's about God reversing ancient curses and inaugurating His church with breathtaking purpose. The sermon unpacks how the Day of Pentecost occurred exactly fifty days after Passover, during the Jewish Feast of Weeks when people celebrated both the harvest and the giving of the law at Sinai. But something extraordinary happened: God wasn't just commemorating old covenants, He was establishing a new one. The sound like a mighty rushing wind and the divided tongues of fire weren't random phenomena—they were God's signature, His presence descending just as He had at Sinai centuries before. What's truly remarkable is the reversal we see: at Babel, God confused languages to scatter rebellious humanity, but at Pentecost, He gave languages to gather His people from every nation. Where the law at Sinai condemned 3,000 to death for idolatry, the Spirit at Pentecost brought 3,000 to life through the gospel. This passage challenges us to understand that we don't need more miracles to believe—we need faithful proclamation of God's Word. Every believer is filled with the Holy Spirit at salvation, and we're called to walk in that fullness daily, allowing God's breath to fill our sails and move us forward in bold witness.

Moses - Lawgiver and Nation Builder In this sermon, we explore the profound role of Moses not just as a liberator but as a lawgiver who transformed the Israelites from a wandering people into a nation under God. This transformation is grounded in the biblical narrative found in Exodus 19:1-6 and Exodus 20:1-17, where Moses receives the law from God at Mount Sinai. The Judeo-Christian Foundation The sermon begins by questioning and affirming the Judeo-Christian roots of Western civilization and the United States. The speaker emphasizes that biblical morality, as given through Moses, underpins the nation's founding principles. This foundation is crucial as it sets the stage for understanding how laws were established to maintain freedom and order. Moses: From People to Nation Exodus 19:1-6: Here, the Israelites arrive at the desert of Sinai, marking a pivotal moment where Moses meets with God to receive the law. This encounter is not just about legal codes but about forming a covenant that would unite the Israelites as a nation. Exodus 20:1-17: This passage introduces the Ten Commandments, the moral laws written in stone by God's own finger. These commandments are the bedrock for Israel's nationhood and serve as a guide for moral and civil governance. The Covenant and Its Importance The sermon highlights two covenants: The Abrahamic Covenant: A unilateral promise from God to Abraham, establishing a nation through grace. The Mosaic Covenant: A bilateral agreement requiring the Israelites to obey God's laws to maintain their freedom and identity as a nation. The speaker underscores that these covenants were not merely historical artifacts but living principles that shaped Israel and continue to influence modern governance and freedom. The Role of the Ten Commandments The Ten Commandments are divided into two categories: Love and Honor God: The first four commandments focus on worship, reverence, and the sacredness of God's name and the Sabbath. Love and Honor People: The remaining six commandments guide interpersonal relationships, emphasizing life, justice, and respect for others. These principles are echoed in Matthew 22:37-40, where Jesus summarizes the law as loving God and loving one's neighbor. Lessons for Today The sermon draws parallels between the founding of Israel and the United States, arguing that both were built on divine principles. The speaker cites historical figures like John Adams and Benjamin Franklin, who recognized the necessity of a moral foundation for sustaining a republic. John Adams: Emphasized that the Constitution is only adequate for a moral and religious people. Benjamin Franklin: Warned that maintaining a republic requires adherence to moral laws. Conclusion The message concludes with a call to action: as individuals and as a nation, we must embrace the freedom given to us by God through faith in Jesus Christ. The laws and principles established by God through Moses are not just ancient texts but living guides for maintaining freedom and justice today. The sermon ends with a prayer of gratitude for the freedoms enjoyed and a reminder of the responsibility to uphold them through faith and moral integrity. For further reflection on these themes, consider reading Exodus 19 and Exodus 20 in full to understand the foundation of the laws that shaped a nation and continue to influence us today.

The Face of an Angel Acts 6 by William Klock I hate doing administration stuff.  I'm really glad that John handles our finances so well and makes sure all our bills get paid.  I don't like filling out annual parish reports and get annoyed when I have fill out one for ACNA and another for the REC.  Why can't they just ask the same questions and share the information?  Our church register is stuffed with Post-It notes going back five or six years so I know what to enter in it whenever I eventually get around to sitting down to make all the entries for baptisms, deaths, weddings, membership, and all of that.  And I wonder if Peter had his own First Century Post-It note system for dealing with the dreaded admin work that was perpetually threatening to cut in on his preaching and praying.  Because that's what we come to in Acts 6.  The church has been growing quickly.  There's something like 5,000 Christians in Jerusalem.  We don't know how they were organised.  We know that the apostles and presumable some others regularly spent time in the temple.  But they met together in their homes.  Were they divided into what we might think of as “churches” or “parishes” with an apostle or two overseeing each—or maybe each apostle overseeing two or three groups?  We don't know.  But what we do know is that the twelve apostles were overseeing everything.  They were preaching, they were teaching, they were praying, they were pastoring, they were making sure everyone's needs were met.  And it got to be too much, even for twelve of them.  I get that.  I have a friend who pastors a Baptist church of about 950.  They figured out thirty years ago that they need one elder to every hundred people or so in order to pastor well.  In Acts we're talking at least 500 church members per apostle.  People started falling through the cracks and complaining.  Look at Acts 6.  [Page 1086 in the pew Bibles.] “Now, in those days when the disciples were increasing in number, the ‘Hellenists' raised a dispute with the ‘Hebrews' because their widows were being overlooked in the daily distribution of food.” As we've seen in Chapters 2 and 4, these first Christians were very aware that they belonged to a new family and they lived accordingly.  They were the beginnings of Gods new Israel.  The Spirit had filled them with love for each other—the kind of love that torah had always envisioned for the people of Israel—and so they began to live it out.  They fellowshipped with each other.  They shared meals together as Jesus' family and they shared with their brothers and sisters who were in need.  They weren't just overflowing with the love and mercy of Jesus; despite most of them having little, as a people they were overflowing with generosity and abundance. And there were plenty who were truly in need.  Widows would normally be looked after by their own family, but when people joined the church—just as in some parts of the world today—it meant being cut off from their families and the support they once had.  The church suddenly found itself providing for a large number of widows.  Maybe it was a language barrier or maybe it has something to do with social connections, but the Hellenists—the Greek-speaking widows—the ones who had come to Jerusalem from the great Jewish diaspora—they were falling through the cracks.  It surely wasn't deliberate.  It was growing pains.  The sheer scope of the church's charity work had become too much for the twelve to handle efficiently.  So the Greek-speaking members of the church take up their cause with the apostles.  The fact that their fellow “Hellenist' believers take up their cause with the apostles, suggests it was a language problem.  Maybe these widows didn't know how or when to ask for food or where to get it and there were simply so church members, that the apostles were no longer able to know the personal needs of everyone.  Whatever the case, the apostles realise they have to do something.  Luke goes on: “So the twelve called the full number of disciples together.  ‘Listen,' they said, ‘It wouldn't be right for us to leave the word of God to serve tables. So Brothers, choose seven men from amongst yourselves who are well spoken of and filled with the Spirit and wisdom.  We will put them in charge of what needs to be done in this matter.  We will continue to pay attention to prayer and to the ministry of the word.” The apostles knew what their primary calling was.  It was to study and to teach and to preach the word and to pray.  Sure, they could do some other things.  But when those other things became so big that it meant taking significant time away from their ministry of the word and their time in prayer, well, it was time for the church as a whole to pick up the slack.  To sort of quote Paul: God gave some to be apostles and other to—well—to fill the other multitude of roles that need filling in the church.  Some are eyes and ears and mouths, others are hands and feet and finger and toes.  The body needs them all.  And this was common sense.  But it also—and I think Luke deliberately frames it this way—it had precedent in Israel's own story.  Think of Israel in the beginning, in the wilderness, just delivered from Egypt, and Moses trying to rule over a thousand and thousands of people and feeling totally overwhelmed.  Luke wants us to see the fledgling church as the new Israel and so he shows us the apostles in the position of Moses.  It's time to choose some well-respected men from amongst the people to help.  Verse 5: “The whole gathering was pleased with what they said.  They chose Stephen, a man full of faith and the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus (a proselyte from Antioch).  They presented them before the apostles, and having prayed, they laid their hands on them.” It's worth noting: the seven names are Greek names.  One of these men was even a proselyte, meaning he was a gentile who had converted to Judaism and was now a Christian.  Presumably the seven were meant to serve the whole church, but the church chose seven men who were especially able to help with the problem at hand: the Greek-speaking widows.  So the church elects these men, brings them before the apostles for their approval, prays for them, and then it's the church that lays hands on them.  Now, almost every English translation says that it was the apostles that laid hands on these seven, but the Greek text doesn't really bear that out.  It says they, the church, elected the men and brought them to the apostles and there's absolutely nothing in the text that indicates a change of subject before Luke says that “they” laid hands on the men.  The church—probably a representative few—laid hands on the seven, not the apostles. And when we look at what was involved, it suggests even more that it was the church doing the laying on of hands.  There are several words in Hebrew that, in English, all get sort of generically translated as “to lay hands”, but the Hebrew behind the idea here, has the sense of pressing down on something—as if you're sharing or transferring something of yourself to another: your sins to a the scape goat, or the people of Irael “pressing down on” the Levites who will represent them and fill in for their firstborn sons, or Moses pressing his hands down on Joshua and making him his representative and successor.  Remember, the whole point of this is that the apostles knew “serving tables” wasn't their job.  Their job was word and prayer.  It was the job of the wider church to look after the welfare of each other and so it's appropriate that the church not only elects these seven men, but also “ordains” them, if you will. And what were the seven?  Traditionally we've called them deacons.  Deacon comes from the Greek word to serve—in this case to serve (διακονεῖν) tables, which is symbolic of making sure the widows get their charity.  But otherwise, what we see these men doing doesn't look all that much like what we see deacons doing later in the New Testament.  In fact, when the apostles talk about “serving tables”, there's a probably a word play there—“tables” is a banking or accounting term, not just a word for a literal table—that suggests that what these men were really doing was overseeing, administering the distribution of food and, more broadly, the resources of the church.  And if that was the case, they look a lot more like bishops.  I could be wrong, but what I would tentatively suggest, is that these seven men were the first men to be appointed to pastoral office in the church, before that role had split into bishops on the one hand and deacons on the other.  I think these guys were, more or less, both proto-deacons and proto-bishops.  And while their primary duty was to oversee the church's charity, the church chose them because they were full of the Spirit.  And in Acts, what that means is that they were bold and unafraid proclaimers of the good news about Jesus. So, writes Luke in verse 7, because of the apostles could now be devoted to the word to prayer and because these seven men were now ordained to ensure the church was being what the church is supposed to be, “The word of God increased and the number of disciples in Jerusalem multiplied greatly.  This included a large crowd of priests who became obedient to the faith.”  Brothers and Sisters, when the church—the people and the leaders—are boldly proclaiming the word of God and are diligent in prayer, God will multiply it.  We might miss it, but Luke makes the point: It's not us.  We don't grow the church.  It's God.  The power lies with him.  We need to trust his word and we need to proclaim it.  We need to pray and entrust our ministry to him.  Not gimmicks, not money, not all the other things churches often do to try to make themselves effective.  Just preach God's word and pray.  He'll bring fruit from it.  And be patient, because God works on his own schedule, not ours.  And, we might miss it: Luke makes a point of telling us a significant new step in the church's growth: now it's attracted a crowd of priests.  And that would not have gone unnoticed by the leaders of the temple.  Luke doesn't say anything here, but this means the Jewish leaders are getting more concerned, getting more angry, becoming more inclined to violent action. But, first, Stephen's story.  Look at verse 8: “Stephen was filled with grace and power and performed great signs and wonders amongst the people.  But some from the Freemen's Synagogue, as it was named, and from Cyrene, Alexandria, Cilicia, and Asia stood up and disputed with Stephen.  They could not, however resist the wisdom and the spirit with which he spoke.”  Stephen preached in the gospel in the synagogues.  And here's the thing.  Luke makes a point of saying that Stephen wasn't just full of power; he was also full of grace.  We've all heard people speak who are full of power, but are short on grace.  They can be jerks.  Maybe they're right, but just the way they speak makes people angry.  But that's not Stephen.  He's speaking with great grace.  But the folks listening still aren't having any of it.  Not that Palestinian Jews were any more receptive, but Luke kind of gives the sense that maybe these folks—they're all hellenised, diaspora Jews like Stephen—maybe they're overly defensive of their Jewish heritage because they feel deficient in some way for not being Palestinian Jews.  Whatever their motivation, they're angry with what he says and they get even angrier because they couldn't resist him.  And then they get even angrier—we've all seent his happen—they're even angrier, because he's not angry in response. He's full of grace  They couldn't refute what he was saying.  But rather than concede, they dig in and at that point there's only one thing left to do: they make false accusation of blasphemy.  Verse 11: “Then they put up men to say, ‘We heard this man speaking blasphemous words against Moses and against God.'  They aroused the people, the elders, and the scribes.  They set upon him, seized him, and took him in front of the assembly.  They set up false witnesses to say, ‘This man never stops speaking words against this holy place and the law.  We heard him say that this Jesus of Nazareth will destroy this place and change the customs which Moses handed down to us.'  Everyone who was sitting in the assembly looked hard at Stephen.  They all saw that his face was like the face of an angel.” It sounds a lot like the accusations against Jesus, when he was accused of saying he would destroy the temple and rebuilt it in three day.  Of course, yes, he said that, but his point was that God was doing something new, that God was about to fulfil his promises, and that God would establish a new temple in which he would come to dwell with his people.  But the Jewish elders didn't hear it that way, not because Jesus wasn't clear, but because they couldn't accept that God was fulfilling his promises through Jesus.  If Jesus was the Messiah, he was doing it all wrong, at least so far as they were concerned.  He couldn't be the one. And now exactly the same thing is happening to Stephen.  We don't have his words, but based on the false accusations against him as well as his defence that will follow in Chapter 7, we have a pretty good idea what he was saying and it was closely related to what Jesus had said.  Just like Jesus, just like Peter, just like the preaching we see through Acts, Stephen told the story of God and his people and how it leads to Jesus. There were four things that were all-important for the Jews and that marked out their identity.  There was the temple; the torah or law; the land of Israel itself and especially Jerusalem, where the temple was; and there was their ethnic identity as Jews—the sons and daughters of Abraham, delivered by God from Egypt when Moses led them through the Red Sea to Mt. Sinai.  Those things marked them out as God's people.  Those things marked them out as separated, as different from the pagan peoples and nations around them.  Compromise those things, and you'd be sliding down a slippery slope into the same idolatry that had got their ancestors exiled to Babylon.  So when Stephen spoke, as any of the Christians would have, about God establishing a new temple or about Jesus fulfilling torah, out came the angry charges of blasphemy. But those first Christians—just like Jesus—were never attacking the temple or the law.  The problem was that Israel—despite knowing her own story so well and so thoroughly—had forgotten where it was going and then failed to recognise how Jesus was bringing it to its climax.  When Jesus or when Peter or when Stephen said that God was doing a new thing, what people like the priests and the scribes, the Pharisees and the Sadducees, people like Saul of Tarsus heard was that these Jesus people were saying was the law and the temple were bad. What Stephen (like Jesus and Peter before him) was trying to say is that the word of God tells a story and that this story was moving forward and, as it moved forward, new things would happen.  This didn't mean that the old things that had happened were bad.  Just the opposite!  They were good.  They were necessary to get the story to the point it's at now.  Imagine you take a trip to Montreal.  First you drive your car to Nanaimo to get to the ferry, then you take the ferry to Horseshoe Bay, then you get off the ferry and get on a bus that takes you downtown, where you take SkyTrain to the airport, where you finally board an airplane that flies you across the country.  The fact that you left your car parked in Nanaimo to get on a ferry or that you left Skytrain to get on an airplane or even that you stopped travelling once you arrived in Montreal, none of that means that the car or the ferry or the bus or the airplane or even the trip itself was bad.  You couldn't get where you are without them!  And, just so, God gave Israel the law.  God gave Israel the temple.  And they were good things.  They were necessary things.  They were gracious things.  They were things that prepared the people for and brought them to the part of the story where Jesus became a part of it. But they tuned this part out.  Some modern Christians do the same.  I'm not sure where it comes from.  Maybe it comes from listening to Luther with only one ear.  But we get the idea that the old covenant was a bad thing.  People will get the wrong idea that the old covenant was about being saved by works and that's why Israel refused Jesus, who came to offer salvation by grace.  A thousand time, no.  If that's what Stephen had been saying, the Jews would have been right to be angry with him, because he would have been wrong.  The status of God's people has never been because of works; it has always been because of grace.  That's part of how the old covenant prepared people and led them to the part of the story where Jesus enters. Other times we just ignore God's story altogether and try to write our own.  But what's often even more dangerous is when we know God's story to a point, but then we lock it down and refuse to let him take it in a new direction.  We do that.  And that's what these folks mad at Stephen are doing.  Jesus just couldn't be where the story they knew was heading; instead, Jesus became a threat to their version of the story. And yet Stephen persisted.  Even as they dragged him before the Sanhedrin with a slate of false witnesses against him.  And think about that.  They're convinced they're in the right.  They're convinced that they represent God and everything that is good and right and true.  They think they're the heaven on earth people.  And yet what do that they do in response to his preaching?  They lie. By their actions they condemn themselves.  And in contrast stands Stephen.  For all his speaking with power, he's full of grace.  And as he stands before the Sanhedrim, as false witness after false witness testified against him, the Spirit, God, transforms—almost transfigures him—to the point that the whole assembly is left staring at him.  Luke says his face became like the face of an angel. As far as literal appearance, I don't know what that means.  But the important thing is that everyone recognised what was happening and in that moment, the Spirit revealed Stephen—and along with him the church—for what he, what they, what we really are: In that moment Stephen was revealed as the face of Jesus' heaven on earth people.  He was actively part of the church living out heaven on earth.  He was preaching the good news about Jesus and he is the fulfilment of God's promise to bring heaven and earth back together.  And in the middle of this controversy, in the middle of the false accusations, in the middle of these men who, despite all the evidence, were digging in their heels and refusing to accept the message about Jesus, refusing to let God lead the story they new so well in a new direction, God himself vindicated Stephen and made him a manifestation of heaven on earth.  Stephen was full of the Spirit, a little temple in miniature full of God's presence.  As if the shekinah—the cloud of glory visibly representing God's presence that had been missing from the temple ever since Israel's exile—suddenly became present with Stephen.  God announcing: “In this man, in this people, through my son, in this gospel I am fulfilling my promises.  Listen to him.” Brothers and Sisters, this should be a picture of us.  The bit where Stephen was transfigured and looked like an angel—whatever that means—that was unique.  But the rest of it, that ought to be us.  A people committed to be a covenant family, not just overflowing with talk of love and grace and mercy, but a family of people where love and grace and mercy are abundant in real, practical ways.  A family where we make a point of doing what needs doing to make sure that nothing gets in the way of that love and grace and mercy.  We ought to be a people of word and of prayer who are bold for the gospel, because we know that the power lies not with us, but with God.  His word, not ours, brings life.  His Spirit has the power to renew minds and regenerate hearts.  And so we pray, entrusting ourselves and our ministry to him and we proclaim not our word, but his.  We tell the story that leads the world to Jesus.  And if we're doing all these things, that word, that story will have power, but our telling of it will also be full of grace. The world, the flesh, and the devil will do their worst.  People will dig in their heels.  People will tell lies about us and about the story and the good news we proclaim.  People may even violently persecute us one day.  But remember: It's all of grace.  The story that leads us through the law and the prophets, through torah and temple, is all about the grace of God towards rebellious sinners, and so is the story that leads to forgiveness and life with God, the story that leads us to Jesus and the Spirit and eventually to the New Jerusalem.  Brothers and Sisters, it's all of grace.  Live the story of God's grace and the light of heaven will permeate the church.  Proclaim the story of God's grace, and that light will being to permeate the world. Let's pray: Lord, fill us with your grace.  And don't just fill us with it; ensure that we're ever and always overwhelmed by the knowledge and understanding of your grace, so that we will live it out in practical terms as your church and so that we will go out with boldness to proclaim your good news, not to win arguments, but make your grace known.  Through Jesus we pray.  Amen.

Freedom is a highly-valued privilege for many. But the reality of freedom is shifting. Dr. Os Guinness shares a comparison of the faith-based revolution of Sinai with secular revoltions, from his book, "The Magna Carta of Humanity: Sinai's Revolutionary Faith and the Future of Freedom." Originally aired May 19, 2021 Check out Susie's podcast God Impressions on Apple, Spotify, or wherever you listen to podcasts! Faith Radio podcasts are made possible by your support. Give now: click here

We review the journey of the Israelites as they navigated the challenges and triumphs of their covenant with God. From the construction of the Tabernacle and the initial journey from Sinai, to the complaints about manna and the provision of 70 leaders, we delve into the faith and failings of the people. We recount the pivotal moments, including the exploration of Canaan by 12 spies, Korah's rebellion, and more complaining about water. We also discuss the battles against the Amorites and Bashan, Balaam's attempted curses, and Phinehas' decisive actions. Finally, we reflect on Moses' final speech, his death, and the transition of leadership to Joshua. Support the showRead along with us in the Bible Brief App! Try the Bible Brief book for an offline experience!Get your free Bible Timeline with the 10 Steps: Timeline LinkSupport the show: Tap here to become a monthly supporter!Review the show: Tap here!Want to go deeper?...Download the Bible Brief App!iPhone: App Store LinkAndroid: Play Store LinkWant a physical book? Check out "Bible Brief" by our founder!Amazon: Amazon LinkWebsite: biblebrief.orgInstagram: @realbiblebriefX: @biblebriefFacebook: @realbiblebriefEmail the Show: biblebrief@biblelit.orgWant to learn the Bible languages (Greek & Hebrew)? Check out our partner Biblingo (and use our link/code for a discount!): https://biblin...

Welcome to Day Two of American Ground Radio's 10th Annual Fourth of July Special — What Makes America Great — with Stephen Parr and Louis R. Avallone. We're continuing our celebration of America's 250th birthday with some of the most compelling voices in the country. We open with Kirk Cameron, who escaped California for Tennessee and is spending the Fourth leading See You at the Library events in all 50 states — reading books of virtue to children as an answer to the drag queen storytime movement that swept public libraries during COVID. Kirk shares the Alexis de Tocqueville quote that he says captures everything: I searched America's harbors and rivers and farmlands and halls of Congress for the secret to her genius and power, and it wasn't until I went into the churches of America and heard her pulpits aflame with righteousness that I found it. America is great because she is good. And if she ever ceases to be good, she will cease to be great. He also tells us about the National Monument to the Forefathers in Plymouth, Massachusetts — hidden in a residential neighborhood, unknown to most Americans — and the documentary he made about it called Monumental. House Majority Leader Steve Scalise joins us from Louisiana — and when we ask him when he first realized this country was exceptional, he tells us about lying in a hospital bed for three and a half months after being shot on a baseball field by a man who came to kill every Republican present. He talks about receiving calls from Benjamin Netanyahu and the King of Jordan — not because he was the president, but because they understood that an assassination attempt on a member of Congress was a threat to democracy itself. And he talks about returning to the House floor to a standing ovation from both sides of the aisle — and what that moment told him about what this country still is. Navy SEAL and New York Times number one bestselling author Jack Carr — creator of The Terminal List, now in its seventh book with Red Sky Morning — talks about winning the lottery the moment you're born in this country, about taking his daughter to Normandy to sit across the table from D-Day veterans before it's too late, and about why the main difference between his generation and today's is a small device in a pocket that creates addiction with very few benefits. His prescription: read books, get outside, talk to people, and do exactly what he did in fifth grade when his parents took him to Revolutionary War battlefields. Tommy Lahren of Fox News and OutKick tells us she was in fourth grade in South Dakota on September 11th — New York City felt like another world — and it was watching the country come together in the aftermath that first showed her there was something genuinely exceptional about being an American. She says September 12th, as horrible as its predecessor was, was one of the most beautiful days in American history. She also makes the case she's dedicated her career to — free speech absolutism — arguing that if you need to cancel someone else's voice to win the argument, your argument probably isn't very good. Eric Metaxas joins us with his brand new book Revolution: The Birth of the Greatest Nation in the History of the World — and delivers what may be the most historically grounded answer we've ever gotten on this show. He takes us back to Samuel Adams addressing Congress on August 1st, 1776 — the day before they signed the official copy of the Declaration — saying, we have this day restored the Sovereign. Capital S. Not King George III. The actual King. God. Metaxas explains that what the founders were doing was unprecedented in all of world history — reaching back to the Sinai covenant where the Israelites said they could govern themselves without a king — and that this is why America succeeded where the French Revolution collapsed into terror and dictatorship. His mother grew up in Nazi Germany. His father grew up in Greece. He was raised knowing this country is not normal. Senator Marsha Blackburn of Tennessee — now running for governor — shares the lesson that stuck with her from selling books door to door for 80 hours a week on straight commission in college: the harder and smarter you work, the more successful you will be. She connects faith directly to the founding documents — the Declaration's reference to a Creator as the source of unalienable rights is not incidental, she says. It is the whole point. And for the first time in the history of this special, we welcome a former member of the British Parliament — Douglas Carswell, now president of the Mississippi Center for Public Policy — who moved from Britain to Mississippi in his late 40s and felt, in his words, like he was coming home for the first time in his life. He describes attending his first Friday Night Lights game in a small Mississippi town and watching every kid in school — athletes and non-athletes alike — playing some role in the evening, and seeing in that moment exactly what de Tocqueville saw: a society of many parts coming together to solve problems without direction from government. His answer to what makes America great — you look to each other to fix your problems. Not to government. That's why Elon Musk could only have happened here. We close by reflecting on the two days of conversations, the idea of America as a nation founded not just on laws but on self-evident truths, and the core principle that runs through every interview in this special — America doesn't promise equal outcomes. It promises equal dignity, the freedom to pursue your own dreams, and the chance for ordinary people to discover the extraordinary greatness that God placed inside them. The greatness of America comes from the greatness within you. May your pursuit of happiness bring you joy. Listen now wherever you get your podcasts, visit AmericanGroundRadio.com, and join the conversation at 866-AGR-1776!See omnystudio.com/listener for privacy information.

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In this study we will take a look at the women within the Bible. We will look at each one of them and see how their story influences our lives today.As we continue our study in this fantastic insight of the Women of the Bible, this morning we shall take a look at Jochebed and Zipporah.JOCHEBED (Yahweh Gloried): THE MOTHER OF MOSES.Jochebed, wife of Amram and mother of Moses, Aaron, and Miriam, is mentioned by name only in Exod 6:20 and Num 26:59, both genealogical listings. Jochebed, whose name apparently means YHWH is glory,” is notable as the first person in the Bible to have a name with the divine element yah, a shortened form of YHWH.Jochebed, wife of Amram and mother of Moses, Aaron, and Miriam, is mentioned by name only in Exod 6:20 and Num 26:59, both genealogical listings. The narrative in Exodus 2 about Moses' birth introduces her, without providing her name, as a member of the priestly tribe Levi; she marries a Levitical man, also unnamed here. The mother, in defiance of the Pharaoh's order that every male Hebrew child be killed, hides her newborn son for three months and then places him in a basket in the Nile. Pharaoh's daughter (also unnamed) finds the child and accepts the offer of Moses's sister Miriam, who witnesses the rescue of her brother, to find a Hebrew woman as a wet nurse for the infant. The narrative cleverly places Jochebed as the caregiver for her own son.The story in Exodus 2 clearly focuses on Moses, whose rescue from the river resembles other birth tales presenting culture heroes. The omission of the names of the child's family members contributes to the heightened interest in Moses. The genealogical information about his mother, as not only the daughter of Levi but also as the wife (and aunt!) of a Levite, serves to highlight the priestly pedigree of both Moses and Aaron. In addition, Jochebed, whose name (Hebrew yokheved) apparently means “YHWH is glory,” is notable as the first person in the Bible to have a name with the divine element yah, a shortened form of YHWH. The tradition that Moses announces to the Israelites that YHWH is the name of their Elohim (Exod 6:1–8) is thus embedded in his maternal lineage: if his mother bears YHWH's name, Moses learned it from her.Pharaoh's daughter said to Jochebed: "Take this child away and nurse it for me, and I will give thee thy wages." (Exod. 2:9.)This is the last we hear of Jochebed, Moses' mother.THE RESULT OF HER LIFE's WORKwas the man Moses. The true mother lives again in her son. There is the answer to her prayers; there is the result of her watchfulness; there is the true correction of her own faults reproduced in her son. Moses might never have been the man he was had it not been for Jochebed.                Who knows how many a leader of Yahweh's people may be at the present time in course of training by some pious mother? Who knows but that the little James or John or William, who is playing with the kitten in the living room, may someday become a man to whom hundreds or thousands may look for help and direction? Oh let every mother who reads these pages understand her vocation when a higher than Pharaoh's daughter says to her: "Take this child and nurse it for Me, and I will give thee thy wages."                But the wages of Jochebed were not to be given by the princes of this world. To be the mother of a Moses, whom Yahweh knew face to face, like who there arose not since in Israel (Deut. 34:10): this was an honor which none but Yahweh could give. ZIPPORAH (bird): THE WIFE OF MOSES.Exod. 2:15-22                Zipporah is the wife of Moses, given to him in marriage by her Midianite priest father. She heroically saves Moses and her sons from a random attack from an angel by cutting off her son's foreskin; the explanation for this act is unclear. However, Zipporah is shown as fiercely devoted to her husband, even though he neglects her.                Zipporah is a Midianite woman who becomes the wife of Moses. After Moses kills an Egyptian, he flees from the pharaoh and settles among the Midianites, an Arab people who occupied desert areas in southern Transjordan, northern Arabia, and the Sinai. He meets the seven daughters of Reuel, priest of Midian, at a well; rescues them from shepherds who are harassing them; and fills their jugs with water. In gratitude, Reuel (called Jethro or Hobab in other biblical passages) offers Moses hospitality, then gives him his daughter Zipporah in marriage (Exod 2:21–22). She and Moses have two sons, Gershom and Eliezer (Exod 18:3–4).Zipporah is the heroine of a bizarre incident that takes place as Moses heads back to Egypt with his wife and sons (Exod 4:20). On their way, at a night encampment, “The Lord met him [Moses] and tried to kill him” (Exod 4:24). No reason is given, just as no reason is given for the angel's attack on Jacob as he came back from Mesopotamia (Gen 32:24). Jacob was alone and wrestled with the angel all night; Moses is with his wife, who comes to his rescue. She takes a flint and cuts off her son's foreskin. She then flings the foreskin at “his” feet, declaring that he is hatan damim to her (Exod 4:26). Zipporah's enigmatic statement has two possible explanations: she flings the foreskin at Moses's feet, saying, “You are a bridegroom of blood to me” (NRSV), or she flings it at Yahweh's feet, saying, “You are a blood father-in-law to me.” (Damim means “blood,” and hatan can mean either “bridegroom” or “father-in-law.”) Either way, her deed and words stop the attack. The story is already difficult for the narrator, who adds a comment that hatan damim refers to circumcision. The situation remains unclear to us. Zipporah, however, understood it and acted decisively to rescue Moses. Zipporah's name, meaning “bird,” combined with her protection of Moses, is reminiscent of the fierce loyalty to her husband Osiris of the Egyptian goddess Isis, who is often portrayed as a bird of prey.Zipporah is not well rewarded. At some point before the exodus from Egypt, Moses sends her and the children away (Exod 18:2). After the exodus, her father, the priest of Midian (here called Jethro), comes to visit Moses, bringing Zipporah and her two sons. Moses is told that his father-in-law Jethro is “coming to see you, with your wife and her two sons” (Exod i8:6). Moses goes out to greet Jethro and takes him into his tent, but nothing is said about his greeting Zipporah.Moses' neglect of Zipporah is obvious, as he (not Yahweh) tells the men at Sinai not to approach any women in preparation for Yahweh's approach in three days (Exod 19:2). Since he himself is apparently always in preparation for meeting with Yahweh, we can infer that he never sleeps with Zipporah. In Num 12:1 Miriam and Aaron speak against Moses because of the “Cushite woman” whom he married, but they do not mention her name. Midrashic tradition assumed they were discussing Moses' neglect of Zipporah. Other interpreters see the Cushite woman as a second wife, with Miriam and Aaron opposed to the marriage. But no children are ever recorded for a second wife of Moses.

In this episode of Take Heart, Cory Wing explores the biblical doctrine of the priesthood of all believers. From Israel at Sinai to the New Covenant in Christ, Scripture reveals that every Christian has direct access to God through Jesus, our perfect High Priest. What does it mean to be part of a royal priesthood? How should that shape your worship, service, and daily life? Cory explains how believers are called to offer spiritual sacrifices, proclaim God’s excellencies, and live faithfully in every sphere of life.

In this heart-open, mind-stretching class, Rabbi Yisroel Bernath dives headfirst into one of the most profound questions ever asked: Who wrote the Torah and what do we mean by G-d? Sparked by a challenge from Ilana, a thoughtful soul who just "won the raffle" and then handed Rabbi Bernath some of the hardest theological questions he's faced, this class isn't a debate, it's a bridge. Drawing from Torah, Talmud, Rambam, Tanya, Harari, Einstein, Spinoza, and Chassidic mystics, we explore traditional belief, academic scholarship, and the honest soul-searching that sits between them.Is the Torah a divine blueprint or a human masterpiece? Or… could it be both?Together, we walk a path between Sinai and the seminar room, from ancient revelation to modern doubt and discover that sometimes, the questions themselves are the invitation to a deeper relationship with truth.Key Takeaways:Traditional Belief Holds Depth: Torah mi-Sinai means Moses recorded divine revelation over 40 years. It's not simplistic, it's layered and deeply rooted in Jewish collective memory.Modern Scholarship Brings Honest Challenges: Thinkers like Harari argue that the Torah was assembled over centuries, reflecting political and social needs. These critiques must be addressed, not ignored.Kabbalah and Chassidus Provide a Bridge: Divine revelation doesn't exclude human expression. The Torah flowed through Moses' voice and personality, G-d worked with human vessels.Assumptions Shape Interpretation: Believers and skeptics alike interpret the same data through different axioms. Acknowledging this fosters respectful dialogue rather than defensiveness.The Torah's Endurance Is Itself a Testament: Its moral vision, power to unite, and enduring relevance across time and culture hint at something more than human genius, it points toward the Divine.This Is Not About “Winning” an Argument: It's about honesty, humility, and the courage to explore big questions together.The Torah Is a Living Document: Beyond history or philosophy, Torah continues to speak—not just inform, but transform. That may be its greatest proof of all.#Torah #God #Judaism #sinai #Moses #Divinerevelation #Documentaryhypothesis #YuvalNoahHarari #Kabbalah #Jewishtradition #BiblicalCrticism #Tanya #Spinoza #chassidus #Faith #theology Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

In this episode of Take Heart, Cory Wing explores the biblical doctrine of the priesthood of all believers. From Israel at Sinai to the New Covenant in Christ, Scripture reveals that every Christian has direct access to God through Jesus, our perfect High Priest. What does it mean to be part of a royal priesthood? How should that shape your worship, service, and daily life? Cory explains how believers are called to offer spiritual sacrifices, proclaim God's excellencies, and live faithfully in every sphere of life.Watch all of our videos and subscribe to our channel for the latest content >HereHere

For four books of the Bible now (Exodus-Deuteronomy), we have journeyed from a bushel basket in Goshen to the royal palace in Egypt, from the desert of Midian to the wilderness of the Arabah, from the top of Mt. Sinai to the top of Mt. Nebo, following every step of the way one central figure: Moses. But this Sunday as we conclude the book of Deuteronomy, Moses's story comes to a close. As we have learned from his words and example these past 134 chapters now, so too in these final two chapters do we learn from Moses how to “finish well” the race of faith that God has set before each of us. Join us for this sermon for the grand finale of Deuteronomy (and the Torah!)!

In this episode of Take Heart, Cory Wing explores the biblical doctrine of the priesthood of all believers. From Israel at Sinai to the New Covenant in Christ, Scripture reveals that every Christian has direct access to God through Jesus, our perfect High Priest. What does it mean to be part of a royal priesthood? How should that shape your worship, service, and daily life? Cory explains how believers are called to offer spiritual sacrifices, proclaim God’s excellencies, and live faithfully in every sphere of life.

Pastor Jamey Bryant opened Week 4 of "Ruach to Pneuma" with Thomas Paine's pamphlet "Common Sense," the little document that, written in plain language a farmer or shopkeeper could read aloud in a tavern, fanned the colonists' quiet discontent into an open flame and helped birth a nation we are about to celebrate at 250 years. He used it to point to a far greater catalytic moment: Pentecost, the birth of the church and the day the Holy Spirit came to indwell God's people and never left. Walking through Acts 2, Pastor Jamey set the scene with the disciples waiting in the upper room for ten days, doing exactly what Jesus told them to do, holding onto His promise that it was to their advantage that He go away so the Spirit could come. He reminded us that Pentecost itself predates the church, an ancient harvest festival tied to God's provision and the giving of the Law, which makes the wind and fire of Acts 2 all the more fitting: just as God gave the Law with fire at Sinai, He now gave a gift greater than the Law, the Spirit, with fire as the sign of His indwelling presence. Then came the tongues, and here Pastor Jamey was careful. This was not chaos or babbling, but real, known languages, each visitor from across the world suddenly hearing these common Galileans declare the mighty works of God in his own heart language. The Spirit chose to reach each person at the heart level, and the whole purpose was to shine the spotlight not on the speakers, not even on Himself, but on Jesus.From there, Pastor Jamey turned to Peter, transformed. Fifty days after denying Jesus three times, Peter stood before thousands and boldly proclaimed Him, declaring that the One they crucified God had raised and made both Lord and Christ. The crowd was pierced to the heart and cried out, "What shall we do?" Pastor Jamey took time with Peter's answer in Acts 2:38, the call to repent and be baptized, and walked carefully through how it holds together with salvation by faith alone in Christ alone. He showed that the people had already believed by the end of Peter's sermon and that Peter was calling that specific generation, guilty of rejecting the Father's, the Son's, and the Spirit's testimony, to come out from under judgment. He reminded us that Acts is a transitional book, a little messy as the early believers figured things out in real time, and that we get into trouble when we build an entire theology on one snapshot rather than reading it alongside the rest of the New Testament. He closed with the wonder of it: three thousand souls added that day, a church devoted to teaching, fellowship, breaking bread, and prayer, and the same Spirit who indwelt and empowered them still indwelling us, still giving boldness, still sending the gospel out, and still inviting us to participate today.

June 7, 2026 - Sunday AM Sermon   This episode is a sermon-style message that walks through the book of Deuteronomy, using the image of marriage vows to explain how God's covenant with Israel moves from a legal standing into a heartfelt relationship. The speaker traces Israel's story from Genesis and Exodus to Sinai, shows how the giving of the law establishes God's people by law, and argues that only a returned, wholehearted love makes them God's people by love. Key topics include: the Shema (Deuteronomy 6:4–5) and loving God with all heart, soul, mind and strength; the necessity of receiving God's love (1 John, Romans, Ephesians); the difference between ritual obedience and heartfelt devotion; the “circumcision of the heart” and inner transformation; obedience as the fruit of love; loving what God loves (justice for strangers, widows, the poor); remaining loyal when tested; and the biblical call to cling to God until the end. The episode unpacks specific Deuteronomy passages (chapters 4, 6, 7, 10, 11, 13, 30, 34) and connects them to New Testament texts (John, Romans, Ephesians, James) and practical Christian life—baptism, public vows, spiritual dryness, temptation, and everyday choices that show where the heart truly is. Illustrations include modern examples (sports fandom) to show how human beings can and do give wholehearted allegiance, and why God deserves that devotion. Format and guests: a pulpit sermon delivered by a pastor/speaker (sermon audio), with a closing song and a congregational invitation to respond. The message closes with practical invitations—repentance, baptism, public prayer—and an exhortation to receive God's love, obey his commands, and hold fast to him through trials.   Duration 33:16

Send us Fan MailDeath shows up everywhere, long before Sinai, long before any “rulebook” gets handed down. That's where we start: Romans 5 says death reigned from Adam to Moses, and we slow down long enough to feel the force of it. If people died before the Mosaic Law, then the problem is bigger than breaking a posted command. We talk about conscience, creation, and why God is not fooled by technical loopholes, even when we try to excuse ourselves with “I didn't know.” From there we move into the hard but honest heart of Christian theology: Adam as a representative head, and what it means to inherit a condition you didn't personally choose. We use an inheritance and “courtroom” picture to make imputation and guilt feel concrete, then we turn the page to the better news. Christ is also a representative head, and his work is not a simple offset to Adam's damage. The free gift is greater, fuller, and overflowing with grace, righteousness, and life for those God saves. We also go straight at a question that creates constant anxiety for many believers: can salvation be lost? We argue that if Adam's sin brought a permanent reign of death that no one can undo by willpower, then Christ's superabounding grace is not fragile, temporary, or reversible. Along the way we touch sanctification, how real change shows up over time, and why Romans 5 equips us for stronger apologetics and a clearer gospel presentation. Subscribe, share this with someone who needs assurance, and leave a review with your biggest takeaway or question.Support the showBE PROVOKED AND BE PERSUADED!

Leviticus 8-10   Leviticus 8-10 recounts the opening ceremonies for the Tabernacle, and it's important to remember where we're at in the story of the Pentateuch (Torah).  The Israelites have come out of Egypt and they're camped at the foot of Mt. Sinai. God has instructed them to build a sacred tent for him, so he can dwell among them. They have now done that. They just got the tabernacle set up! Then God has moved in… his glory came down from the mountain and moved into the tabernacle. And his glory and holiness are so great that no one can enter the tabernacle, not even Moses. That's where Exodus ended  Leviticus picks up in chapters 1-7 with God inviting Moses to come near and God meets with Moses giving him instructions on 5 different sacrifices/offerings: whole burnt offering  grain offering  fellowship offering  purification/sin offering  guilt/restitution offering  Why all these offerings? Becasue these offerings are God's gracious gift to the people so that they can draw near to God at his sacred tent and so that they can maintain their covenant relationship with him.  So the tabernacle is set up. They now know what they need to do to draw near to God. So now, it's time to kick things off... it's time to launch the worship of Yahweh at the Tabernacle.  Leviticus 8-10 details the inauguration of Tabernacle worship.    BIBLE READING GUIDE - FREE EBOOK - Get the free eBook, Bible in Life, to help you learn how to read and apply the Bible well: https://www.listenerscommentary.com     GIVE -  The Listener's Commentary is a listener supported Bible teaching ministry made possible by the generosity of people like you. Thank you! Give here:  https://www.listenerscommentary.com/give     STUDY HUB - Want more than the audio? Join the study hub to access articles, maps, charts, pictures, and links to other resources to help you study the Bible for yourself. https://www.listenerscommentary.com/members-sign-up   MORE TEACHING - For more resources and Bible teaching from John visit https://www.johnwhittaker.net

Last episode, Avraham sent a messenger to bring his guests water. Everything else, he did himself. This episode picks up where that left off, as Avraham runs to prepare a full meal for the three guests waiting under his tree.The errand takes a strange detour first. The calves meant for the meal run away, and Avraham chases them into a cave. Inside are Adam and Eve, buried in the same ground that will one day hold himself, Sarah, Yitzchak, Rivka, Yaakov, and Leah. We now know this as Me'aras HaMachpela.The heart of this episode is what happens when the guests talk about Sarah. Told that she will have a son within the year, Sarah laughs to herself in her tent. G-d hears that laugh and brings it straight to Avraham, except He doesn't repeat her words exactly. One detail gets left out. Rabbi Epstein unpacks why G-d Himself would edit the truth rather than report it word for word, and what that choice teaches about protecting peace between a husband and wife, even when the truth is on the line.The episode also tackles a question that's been building for weeks: how did Avraham already know laws of the Torah that wouldn't be given until Sinai, generations later?

Share a commentA simple “No” can light up something in us that we didn't even know was there. Tell people not to feed the bears, and suddenly the bears look hungry. Put up a “stay off the grass” sign, and the lawn starts calling your name. We use that everyday tension to unpack Romans 7 and a hard truth: God's law doesn't create evil, but it does expose how deeply our hearts resist limits, and how quickly forbidden things can feel irresistible.We talk through Paul's own story of being confident, moral, and deeply religious, only to be brought to zero when the commandment truly lands and he meets the Lawgiver. That moment doesn't just reveal “mistakes,” it reveals a condition. From there we face the deception of sin head-on: the promises of satisfaction that never last, the illusion of safety, the myth of secrecy, the rewriting of shame, and the false security that says grace means nothing really matters. If you've ever thought, “It'll be different for me,” this will hit close to home.We also make the case that the law is holy, righteous, and good because it reveals God's character, but it cannot heal what it diagnoses. The law works like an X-ray, not a cure, pushing us away from self-righteousness and toward redemption at Calvary rather than confidence at Sinai. Subscribe for more, share this with a friend, and leave a review with the biggest “forbidden fruit” temptation you've seen play out in real life.Explore all of our Biblically Faithful Resources at https://www.wisdomonline.org Learn more: https://www.wisdomonline.org/Support the show

Share a commentA simple “No” can light up something in us that we didn't even know was there. Tell people not to feed the bears, and suddenly the bears look hungry. Put up a “stay off the grass” sign, and the lawn starts calling your name. We use that everyday tension to unpack Romans 7 and a hard truth: God's law doesn't create evil, but it does expose how deeply our hearts resist limits, and how quickly forbidden things can feel irresistible.We talk through Paul's own story of being confident, moral, and deeply religious, only to be brought to zero when the commandment truly lands and he meets the Lawgiver. That moment doesn't just reveal “mistakes,” it reveals a condition. From there we face the deception of sin head-on: the promises of satisfaction that never last, the illusion of safety, the myth of secrecy, the rewriting of shame, and the false security that says grace means nothing really matters. If you've ever thought, “It'll be different for me,” this will hit close to home.We also make the case that the law is holy, righteous, and good because it reveals God's character, but it cannot heal what it diagnoses. The law works like an X-ray, not a cure, pushing us away from self-righteousness and toward redemption at Calvary rather than confidence at Sinai. Subscribe for more, share this with a friend, and leave a review with the biggest “forbidden fruit” temptation you've seen play out in real life.Explore all of our Biblically Faithful Resources at https://www.wisdomonline.org Learn more: https://www.wisdomonline.org/Support the show

As the Israelites continued their trek from Egypt to Mt. Sinai, they found themselves in another predicament: They were hungry! Maybe today we would call it "hangry" because they were hungry AND angry! They blamed Moses (again) for all their troubles and claimed (for the third time since leaving Egypt) that they were going to die and thought about how much better life was as slaves (true?). God heard them and once again showed them that He was much greater than Pharaoh by providing them with manna and with quail. God told them that the manna was a "test" for them. What kind of test?

On the day of Pentecost, fire showed up again. Centuries earlier, fire and smoke covered Mount Sinai when God gave the law to Moses, and anyone who touched that mountain paid for it with their life. Fifty days after Passover, on the same festival that marked that moment, the fire of God's presence returned. This time it skipped the building and landed on people. A room full of fishermen, a former tax collector, and a group of faithful women became, in an instant, living temples for the presence of God.We look at why that moment didn't end the way Sinai did. The cross changed the situation. When Jesus took on our sin and our brokenness, the temple curtain tore in half, and the danger of getting close to a holy God disappeared. The Spirit moved in to do what He had wanted to do from the start, live with His people, in His people.We also look at the list of nations in Acts 2, a list that mirrors the Table of Nations from Genesis, right before the Tower of Babel. At Babel, humanity tried to climb up and grab God's authority for itself, and ended up scattered. At Pentecost, God came down, and the Spirit gathered the nations back together, languages and all.From there, the early church put that gathering into practice. People sold what they had to cover what others needed. Nobody was shamed into it and no law required it. It was a living preview of the kingdom of God, a Jubilee economy lived out at the kitchen table.We close by looking at the actual grammar behind the Great Commission. "Go" is a participle. It assumes we're already going somewhere, every day, to work, to the store, to school. The command is to make disciples wherever that going already takes us. Our assignment this week is simple. Help one person take one step closer to Jesus, wherever they happen to be starting from.URF WEBSITE: ➤ http://www.urfellowship.comSOCIALS: ➤ Instagram: https://www.instagram.com/urfellowship/➤ Facebook: https://www.facebook.com/urfellowship

Today On The Eric Metaxas Show, Eric talks with Steve Deace about his new children's book Why Independence Day? America Is Great Because God Is Good. They discuss America's Christian heritage, the biblical roots of the founding, the Sinai covenant, Deuteronomy, Providence, secular revisionism, the cultural hijacking of American history, anti-Semitism on the right, Christian Zionism, the UK, Islam, and why America's future depends on recovering the truth about God and liberty.⭐ ORDER NOW:Revolution: The Birth of the Greatest Nation in the History of the World

The Gemara (Berachot 12) tells that some Sages considered instituting the daily recitation of the Aseret Ha'diberot (Ten Commandments), but this was not done because of the heretics. Rashi explains that there those who spread the heretical belief that only the Ten Commandments are binding, while the rest of the Torah does not need to be observed. Reciting the Aseret Ha'diberot each day would be misunderstood as reinforcing this belief, implying that only these are the obligatory laws. Therefore, the Sages decided against incorporating the Ten Commandments into the daily prayer service. Surprisingly, the Tur writes that one may recite the Aseret Ha'diberot each day if he so wishes. The Bet Yosef explains that although the Gemara concluded that this should not be done, the Gemara refers only to the congregational prayer service. If the Ten Commandments are read each day publicly as part of the congregational Tefila, this might embolden the heretics, but if someone wishes to recite this text each day privately, he may. In fact, the Bet Yosef adds, it is commendable to recite the Ten Commandments each day, to strengthen one's faith in the Revelation at Sinai. The Shulhan Aruch rules accordingly, and the Rama clarifies that this applies only to a private recitation by an individual. By contrast, the Maharshal (Rav Shlomo Luria, Poland, 1510-1573) wrote that it is permissible even to include the Ten Commandments as part of the congregational prayer, and that this was his community's practice. He explained that the Gemara discouraged reading the Aseret Ha'diberot together with Shema, but this section may be recited by the congregation at other points during the prayer service. The Maharshal said that his congregation recited it each day before Baruch She'amar. Rav Haim Vital (1543-1620) writes that he had the custom of reciting the Aseret Ha'diberot each morning before Shaharit, until his mentor, the Arizal, instructed him to discontinue this practice. The Hida (Rav Haim Yosef David Azulai, 1724-1806) comments that the Arizal apparently felt that even private individuals should not recite the Aseret Ha'diberot each day. Elsewhere, the Hida speculates that the Arizal may have discouraged reciting this section before Shaharit, but did not oppose its recitation after the prayer service. Regardless, our practice is not to recite the Ten Commandments at all, even privately, perhaps because of the Arizal's instruction to his disciple. (However, some Siddurim list the Ten Commandments on the margins alongside the first paragraph of Shema, as these commands are alluded to in this paragraph.) Incidentally, the Rambam, in a famous responsum, strongly opposes the practice followed in some congregations to stand when the Ten Commandments are read from the Torah (on Shabbat Parashat Yitro, Shabbat Parashat Va'et'hanan, and Shabuot). Just as the Gemara forbade the incorporation of the Aseret Ha'diberot into the prayer service, fearing that this would embolden the heretics, the Rambam felt that giving special respect to this section by standing similarly could have this effect. Indeed, our custom is to remain seated for the reading of the Aseret Ha'diberot. If the Rabbi is called for the Aliya that includes the Ten Commandments, and thus the congregation stands out of respect for the Rabbi, they should sit after the Rabbi recites the blessings, before the reading begins. A number of Poskim similarly opposed the practice to display images of the Ten Commandments on the wall in the synagogue, giving them special prominence, as this, too, could embolden the heretics who claimed that only these commands are binding. This objection appears in several works, including Zecher Yehosef (Rav Yosef Zecharia Stern, 1831-1903), and Teshurat Shai ( Rav Shlomo Yehuda Tabak, 1832–1907). This is the ruling of Rav Betzalel Stern (1911-1989), in Be'sel Ha'hochma. Others justified the practice, suggesting that an image of the Ten Commandments serves as a reminder of the fact that the entire Torah was presented at Sinai. However, Rav Yisrael Bitan challenged this explanation, noting that this image could easily be misunderstood as indicating that only these ten laws were delivered at Mount Sinai. Regardless, Rav Moshe Sternbuch (contemporary), in Teshubot Ve'hanhagot, writes that common custom allows featuring such images in the synagogues. He explains that since the commandments are not written out fully, and only one or two words of each commandments appears, there is no concern of a misunderstanding. It should be noted that many synagogues feature the Ten Commandments on tablets which are rounded on top, which is incorrect. The tablets were rectangular, and not rounded.

We all have weaknesses. Nations, as well, have witnesses. When the Almighty sought to give the Torah to the Jewish people at Sinai, He first offered it to all the nations. When they asked what was included in it, God revealed to them how the Torah disallowed that particular weakness that that particular Nation had. […]

We all have weaknesses. Nations, as well, have witnesses. When the Almighty sought to give the Torah to the Jewish people at Sinai, He first offered it to all the nations. When they asked what was included in it, God revealed to them how the Torah disallowed that particular weakness that that particular Nation had. What is the Jewish weakness? What is our kryptonite? When we study the story of Korach we find the answer. Korach launched a rebellion against Moshe and Aaron by specifically trying to exploit the innate Jewish weakness.– – – – – – – – – – – – – – – – – – – – – –DONATE: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –NEW TORCH Mailing Address POBox:TORCHPO BOX 310246HOUSTON, TX 77231-0246– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

On Mt. Sinai before God, Moses heard, "You will be my treasured possession." (Ex 19:5) It's a marvelous revelation of the heart of God who made us to live wholly alive in God's presence ...

Are You Living Under the Right Covenant? Discussion Questions for Hebrews 8: Hebrews 8 says Jesus mediates a "better covenant" based on "better promises." What are some of those promises of the new covenant? How would your enjoyment of God increase if you relaxed more in His promises? God says the New Covenant is "not like" the covenant made at Sinai. What are some ways Christians accidentally make the New Covenant sound exactly like the Old Covenant? What phrases have you heard that make grace sound conditional, fragile, or performance-based? God says, "I will put My laws into their minds, and I will write them on their hearts." What does this reveal about your new desires in Christ? Why is it so encouraging to know that God is not merely commanding from the outside but working from the inside? Many believers say, "I know what I should do, but I don't want to do it." How does Hebrews 8 challenge the idea that Christians are still fundamentally rebellious at heart? How can we be honest about temptation and struggle without denying our new heart and new identity? God says, "I will be their God, and they shall be My people." Why does belonging need to come before behavior? How does knowing you already belong change the way you respond to failure, growth, correction, or temptation? React to this statement: Every believer has direct relationship with God, not secondhand spirituality. How does this truth free us from comparing ourselves with "super Christians" or depending on religious elites to feel close to God? God says, "I will remember their sins no more." What is the difference between God forgetting information and God choosing never to deal with you according to your sins again? What sins, failures, or regrets do you still assume God is holding over you? Where do you most need to "come home" to New Covenant life today: once-for-all forgiveness, new desires, direct access to God, a secure identity, or freedom from Law-based living?

Sunday, June 14, 2026

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What are the primary categories of treifot? Ulla states that eight categories that were transmitted as halakha to Moshe from Sinai: perforated (nekuva), severed (pesuka), removed (netula), deficient (chasura), torn (kru'a), clawed (drusa), fallen (nefula), and broken (shevura). Chiya bar Rav said there are eight cases in the category of perforated, and this excludes the gall bladder, which is considered a treifa only by Rabbi Yosi b'Rabbi Yehuda. However, Rabbi Yitzchak bar Yosef said in the name of Rabbi Yochanan that the ruling is like Rabbi Yosi b'Rabbi Yehuda. He brings a proof for Rabbi Yosi's position from a verse in Iyov 16:13, in which Iyov explains that his gall bladder was poured on the ground, and yet, he still lived. The rabbis' retort to that is that Iyov's situation was miraculous and we cannot derive halakha from a miracle. Another ruling of Rabbi Yochanan was brought by Rabbi Yitzchak bar Yosef regarding the liver – if the liver is reduced to less than an olive bulk, the animal is a treifa. If, according to Rabba bar bar Hanna, Rabbi Yochanan holds like an unattributed Mishna, there is a contradiction as our Mishna rules it is a treifa only if the liver is completely removed. This is resolved by explaining there is a debate between the two amoraim what Rabbi Yochanan held. Two other rulings are brought by Rabbi Yitzchak bar Yosef in the name of Rabbi Yochanan regarding treifot. A gall bladder that was perforated but the liver covered up the hole, or a bird's gizzard that was perforated, but the inner lining was not, both are kosher. Raba notes that the gullet consists of two distinct linings - an outer red membrane and an inner white membrane. If only one layer is punctured while the other remains intact, the animal remains kosher. What happens if both layers of an organ are punctured, but the holes do not align? Rav Ashi rules that in a stationary organ like the gizzard, non-aligned punctures are kosher because the layers do not shift. However, in a dynamic organ like the gullet, which constantly expands, contracts, and moves during feeding, the holes are liable to realign; therefore, non-aligned punctures render the animal a treifa. In one version, Mar Zutra quotes Rav Papa saying the opposite; in another, he agrees. Raba notes that the gullet cannot be evaluated for predatory clawing (safek drusa) from the outside, as the outside is red and blood would not be noticeable. It must be inverted and inspected from the inside. If a thorn is found lodged inside the gullet with a perforation on the inside, but no noticeable perforation on the outside, Ulla rules that we do not fear it caused a perforation which healed, as free-roaming livestock regularly consume thorny vegetation without injury. Is the turbatz haveshet, the uppermost part of the gullet, legally treated as part of the gullet? Rav and Shmuel disagree on its status. Rav maintains it is a valid location for slaughter; thus, any extraneous puncture of even a minimal size renders it a treifa. Shmuel argues it is not a valid location for slaughter, meaning it is only rendered a treifa if the majority of it is severed. This dispute culminated in a practical case involving an ox belonging to the sons of Rav Ukva, where the slaughter began in the turbatz haveshet and finished in the gullet. Rava applied the stringencies of both Rav and Shmuel, declaring the animal a treifa. Rabbi Abba reversed Rava's decision, demonstrating that the ox was completely kosher under either authority individually. If one followed Rav, the slaughter location was valid; if one followed Shmuel, the minor cut in the turbatz haveshet did not render it a treifa before the slaughter was completed. Because Rava's logically contradictory ruling caused an impermissible destruction of kosher property, Rabbi Abba ordered Rava to financially compensate the owner of the ox.

They [the people of Israel] set out from Rephidim and came into the wilderness of Sinai, and they encamped in the wilderness. There Israel encamped before the mountain, while Moses went up to God. The Lord called to him out of the mountain, saying, “Thus you shall say to the house of Jacob, and tell the people of Israel: ‘You yourselves have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to Myself. Now therefore, if you will indeed obey My voice and keep My covenant, you shall be My treasured possession among all peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.' These are the words that you shall speak to the people of Israel.” So Moses came and called the elders of the people and set before them all these words that the Lord had commanded Him. All the people answered together and said, “All that the Lord has spoken we will do.” And Moses reported the words of the people to the Lord. (Exodus 19:2-8)

Episode 4139 │ June 7, 2026 The average person is talking to God through a closed door for 3.6 minutes a day. Brad Cummings explains what happens when you finally open it. Scott Kesterson and Brad Cummings return for Part 2 of their deep dive into Pentecost, pressing further into what the indwelling of the Holy Spirit actually means for daily life — and why most believers are living far below what God has made available. Brad draws on Romans 8, Hebrews, Luke 12, Daniel 7, Deuteronomy 29, and Acts 8 to build a connected case: that God's consuming fire is not punishment but refining transformation, that faith is a response to the living voice of Christ rather than a self-generated choice, and that the baptism of the Holy Spirit exists primarily to conform believers into the image of Christ — not to produce spiritual spectacle. The conversation moves through the story of Philip and the Ethiopian eunuch as a model of Holy Spirit-led availability, the Sinai covenant as the prototype of Pentecost, and the sobering statistic that the average American spends 3.6 minutes a day with God against seven hours in front of a screen — 50 to 60 percent of it anxiety-driven content about money and food. The episode closes with Brad's argument that discipline and disciple share the same root for a reason: transformation requires the fire, and the only question is whether you choose it now or later. What is the baptism of the Holy Spirit actually for — and why does speaking in tongues miss the point? How does faith come by hearing, and what does hardening your heart really mean in practice? Why does God use ordinary, unnamed nobodies to advance His kingdom rather than the best and brightest? What is the baptism of fire — and is the lake of fire punishment or the final refining of all creation? How does spending only 3.6 minutes a day with God explain the current state of the church and the nation? BardsFM is a daily independent podcast covering faith, liberty, history, and information warfare. Hosted by Scott Kesterson — combat veteran, documentary filmmaker, and rancher. Over 4,100 episodes and 50 million lifetime downloads. New episodes every weekday. bards.fm #BardsFM_DiggingIntoTheWord #HolySpirit #BaptismOfFire Bards Nation Health Store: www.bardsnationhealth.com MYPillow promo code: BARDS >> Go to https://www.mypillow.com/bards and use the promo code BARDS or... Call 1-800-975-2939.  EMPShield protect your vehicles and home. Promo code BARDS: Click here Treadlite Broadforks...best garden tool EVER. Promo code BARDS26: TreadliteBroadforks.com EnviroKlenz Air Purification, promo code BARDS to save 10%: www.enviroklenz.com Morning Intro Music Provided by Brian Kahanek: www.briankahanek.com Founders Bible 20% discount code: BARDS >>> TheFoundersBible.com Windblown Media 20% Discount with promo code BARDS: windblownmedia.com White Oak Pastures Grassfed Meats, Get $20 off any order $150 or more. Promo Code BARDS: www.whiteoakpastures.com/BARDS Mission Darkness Faraday Bags and RF Shielding. Promo code BARDS: Click here If you wish to support this podcast directly you can donate here... DONATE: Click here Mailing Address: Xpedition Cafe, LLC Attn. Scott Kesterson 591 E Central Ave, #740 Sutherlin, OR  97479

Today On The Eric Metaxas Show, Eric talks with James Lindsay about America's identity crisis, the launch of Revolution, and why false ideologies rush in when a nation forgets who it is. They discuss Nazism, Marxism, eugenics, Darwinism, the French Revolution, Charlie Kirk's question about what it means to be an American, rising antisemitism on the left and right, the Sinai covenant, and why recovering America's founding story may be essential to keeping the republic. Subscribe for clips from The Eric Metaxas Show to hear politics and culture from a Christian perspective.⭐ PRE-ORDER TODAY:Revolution: The Birth of the Greatest Nation in the History of the World