Podcasts about Pharaoh

[Moses said:] “For you are a people holy to the Lord your God. The Lord your God has chosen you to be a people for His treasured possession, out of all the peoples who are on the face of the earth. It was not because you were more in number than any other people that the Lord set His love on you and chose you, for you were the fewest of all people, but it is because the Lord loves you and is keeping the oath that He swore to your fathers, that the Lord has brought you out with a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt. Know therefore that the Lord your God is God, the faithful God who keeps covenant and steadfast love with those who love Him and keep His commandments, to a thousand generations.” (Deuteronomy 7:6-9)

Every political debate eventually comes down to one question: "Says who?" Todd explains why Christians must ground every argument in God's authority—not history, culture, or public opinion. Segment 1 • Why Todd says Stephen Miller's argument ultimately falls short. • The one question every political debate must answer. • Why Christians can't ultimately appeal to history, culture, or tradition. Segment 2 • What sin Todd says is fueling so much of today's cultural conflict. • Who actually decides what's "good," "normal," and "beautiful"? • Why our battle isn't ultimately against people—it's against rebellion toward God. Segment 3 • The one phrase that explains nearly every rebellion in Scripture. • What Noah, Babel, Pharaoh, and the book of Judges all have in common. • What happens when a society rejects God's authority. Segment 4 • Why Christian parents shouldn't make themselves the ultimate authority. • Charles Spurgeon on the only authority that matters. • How "Thus saith the Lord" should shape every area of a Christian's life. ___ Thanks for listening! Wretched Radio would not be possible without the financial support of our Gospel Partners. If you would like to support Wretched Radio we would be extremely grateful. VISIT https://fortisinstitute.org/donate/ If you are already a Gospel Partner we couldn't be more thankful for you if we tried!

The relationship between the beaded lacewing larvae and the California termite poses a real problem for those who believe there is no Creator.The lacewing larvae enter termite nests in order to finish their growth cycle. Later, they leave as adults. The problem is that termites are often still at home when the larvae enter the nest. The termites, 30 times the size of the larvae, pose a serious threat to the larvae. But if you watch the larvae enter the nest, they wave their abdomen to an approaching termite and the targeted termite immediately falls over. Upon further study, scientists have learned that the tiny larva releases a chemical that totally paralyzes the termite. Studies have also shown that the chemical works only on this particular species of termite.The evolutionary explanation is that for millions of years lacewing larvae crawled up to every sort of insect madly waving their abdomens at them – and were promptly eaten! One wonders how the larvae survived at all and why it was that their chemical protection just happened to work on those termites that made nice safe tunnels for them to grow in.To believe that the lacewing's defense developed just by chance is nothing more than blind faith. It's not science. And it is a very opposite kind of faith from those who believe in a Creator!Exodus 8:19"Then the magicians said unto Pharaoh, “This is the finger of God.” And Pharaoh's heart was hardened, and he hearkened not unto them, as the Lord had said.”Prayer: Dear Father, Your fingerprints can be seen everywhere in the creation. Give me keener sight so that I may see more of Your workmanship, and so be led to praise You more. In Jesus' Name. Amen. To support this ministry financially, visit: https://www.oneplace.com/donate/1232/29?v=20251111

A cursed amulet, a possessed child, and an evil ancient Egyptian god. In this episode of the Mummy Movie Podcast, we examine Manhattan Baby (1982).As well as reviewing the film, we also use it as a jumping off point to get to know a fascinating Pharaoh from the 5th Dynasty, named Userkaf. Our historical question: Who was Userkaf, and what was his association with the sun?Email: mummymoviepodcast@gmail.comPatreon: www.patreon.com/MummyMoviePodcastBibliographyBagnato, D. (2006). The Westcar Papyrus: a transliteration, translation and language analysis. Edition Atelier.Hart, G. (2005). The Routledge dictionary of Egyptian gods and goddesses. Routledge.Nuzzolo, M. (2004). Sun temples and kingship in the ancient Egyptian kingdom (pp. 1401-1410).Rice, M. (2002). Who's who in Ancient Egypt. RoutledgeVerner, M. (2001). Archaeological Remarks on the 4th and 5th Dynasty Chronology. Archiv orientální, 69(3), 363-418.UserkafWilkinson, T. A. (2000). Royal annals of ancient Egypt: the Palermo Stone and its associated fragments. Routledge. Hosted on Acast. See acast.com/privacy for more information.

Packinghouse's Wednesday night worship service from July 151, 2026. In Exodus 8–10, Pastor Greg explains how each plague was a direct judgment against the false gods of Egypt, revealing that the Lord alone has power over creation while exposing the emptiness of idols and Pharaoh's supposed divinity. He highlights Moses' remarkable transformation from a fearful, reluctant servant into a confident leader who simply obeys God's commands and leaves the outcome in God's hands. The study also contrasts Pharaoh's repeated hardening of his own heart with God's eventual confirmation of Pharaoh's chosen rebellion, demonstrating the danger of continually resisting the Lord. Throughout the message, Pastor Greg reminds believers that God always provides a way of escape for those who trust His word, faithfully blesses those who walk with Him, and desires that people from every nation come to know Him through faith. - Greg Opean - Wednesday, July 15, 2026

Most of us prefer the path to be direct and short. When life requires a longer route — application after application with no offer, a caregiving season that stretches on without relief, a waiting period that feels uncertain and never-ending — it is easy to become disillusioned not only with the situation but with God Himself. Why this way? Why so long? Why not the obvious route that was right there? The Israelites asked the same questions. After the miraculous liberation from Egypt, God led them away from the shortest path and around by the desert road toward the Red Sea. It made no sense — until it did. The longer route was not a delay. It was divine protection. If they had gone the direct way and encountered the Philistines in battle, they would have lost heart and run back to Egypt. And when Pharaoh's army bore down on them at the edge of the sea, what looked like the worst possible outcome became the stage for one of the greatest displays of God's power in all of Scripture. Psalm 27:14 calls us into the posture the Israelites ultimately had to choose: wait for the Lord, be strong, take heart, and wait. The three invitations this episode offers — pray to trust the detour, pray to see God at work, and pray until you praise — trace the same journey the Israelites traveled from fear to song. God is fighting for you. Stand firm long enough to see it. Today's Bible Verse "Wait for the Lord; be strong and take heart and wait for the Lord."— Psalm 27:14, NIV Ponder Today The longer route is not a mistake — it may be divine protection. God led the Israelites away from the shortest path because He knew what lay on the other side of it. When His timing makes no sense, He may be shielding you from something you cannot yet see. What looks like the worst possible timing is often the setup for God's greatest display of faithfulness. The Israelites were trapped between Pharaoh's army and the Red Sea — and that was exactly where God chose to part the waters. Your impossible situation is not beyond His reach. Standing firm in fear is an opportunity to see God at work. Moses told the terrified Israelites to stand still and watch. That instruction still holds. When circumstances feel overwhelming, resist the urge to retreat to what feels familiar. Stay long enough to witness what God will do. A Prayer for You Today Lord God, when the road ahead feels uncertain, long, and tiring, I am tempted to lose heart. Help me to trust Your direction for my life and Your timing for the situation I face. Remind me that even when Your ways seem longer or less direct than I would like, You are still leading me with wisdom, protection, and care. Give me the courage to stand firm when fear rises and circumstances feel overwhelming. Open my eyes to see You at work in ways I might otherwise miss. Teach me to wait for You and to be strong even when I feel like quitting. I commit to waiting until my heart is once again filled with praise for Your majesty, grace, and faithfulness. Amen. Don't Miss an Episode If today's prayer helped you trust the detour you are currently walking, we'd love to stay connected. Subscribe to the LifeAudio newsletter at LifeAudio.com for daily prayers, devotionals, and more content to strengthen your heart while you wait on God's perfect timing. If you like this podcast, be sure to check out our sister podcast, Your Nightly Prayer - an evening Christian prayer podcast to help you end your day in conversation with God. https://www.lifeaudio.com/your-nightly-prayer/ Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

https://www.youtube.com/watch?v=15OLKRQMRQ0 Pastor Benjamin Robinson explores how God uses unavoidable problems—like Pharaoh’s dreams and Joseph’s imprisonment—to reveal your unique purpose and calling.

The post Moses Confronts Pharaoh – Exodus 7: 1-13 appeared first on Red Village Church.

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.

Exodus 6 - 7 | This week, the narrating voice of Exodus slows down the story with a genealogy. This is where most of us skip forward, but we won't today! Also, Moses and Aaron unleash the completely unique sign from Yahweh that proves that the brothers are representing the actual deity of the Hebrew people. Turns out Pharaoh's magicians can also make their shepherd staffs become snakes. Now what?

Legendary trainer and wrestling veteran Rip Rogers pulls no punches as he takes aim at James Romero and Stevie Richards in a brutally honest, must-see interview on Monte & The Pharaoh – The Howard Stern of Pro Wrestling! What sparked the confrontation? What does Rip really think about today's wrestling personalities and podcast culture? Expect bold opinions, unforgettable moments, and the kind of unfiltered conversation that only Monte & The Pharaoh delivers. Don't miss one of the most talked-about interviews of the year! Like • Comment • Subscribe #MonteAndThePharaoh #RipRogers #JamesRomero #StevieRichards #ProWrestling #WrestlingPodcast #ShootInterview #WrestlingNews #OldSchoolWrestling #WWE #AEW #ProfessionalWrestling #Podcast #TheHowardSternOfProWrestling #MustWatch Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

When a borrower stops hearing from their lender, they almost always assume the worst. They think the deal is dead. The file got lost. Someone forgot about them.Almost every time, the file is just in process.I have been in the mortgage business long enough to know that a quiet file is not a forgotten file. And I believe the same is true about what God is doing in your life right now.In this episode, I use the mortgage underwriting process as a framework for understanding what God is doing in your financial waiting season. It is the most practical illustration I have found of what the Bible says about seasons of silence, and it has changed the way I personally handle waiting.What we cover:What your file actually is. God knows every detail of your situation, your history, your capacity, your calling, your debts, your assets, and where He is taking you next. He does not process files halfway.What happens when a file goes quiet? In underwriting, silence means one of two things: conditions are being worked behind the scenes, or the lender is waiting on something from the borrower. God is the same way. The question to ask is not "has He forgotten me?" It is "what condition is being worked, and is there anything He is waiting on from me?"The biblical proof. Joseph is the anchor. Seventeen years old when God gave him the dream. Thirty years old when he stood before Pharaoh. Thirteen years of conditions being cleared. The pit, Potiphar's house, the prison, the cupbearer who forgot him, none of it was random. All of it was underwriting.What to do while your file is being processed. Three moves: do not make desperate moves that blow up the file, respond to every condition God gives you promptly, and trust the processor.Scriptures referenced:Psalm 139:16, Lamentations 3:25, James 1:4Your file is not lost. It has never been lost. Stay in the process.If this episode hit you, the next one covers the one sin that makes every waiting season harder than it has to be, and most people never identify it as a sin. Subscribe so you do not miss it.

Nothing is off limits! Former WWE and ECW star Shelly Martinez joins Monte & The Pharaoh for a candid, no-holds-barred interview. From her wrestling career to behind-the-scenes stories, controversies, and unforgettable moments, Shelly opens up like never before. Don't miss one of her most revealing interviews yet! Like | Comment | Subscribe for more exclusive pro wrestling interviews and breaking wrestling news! #ShellyMartinez #WWE #ECW #Wrestling #ProWrestling #ShootInterview #MonteAndThePharaoh #WrestlingPodcast #WrestlingNews #WWELegends #BehindTheScenes #TellAll #WrestlingCommunity #YouTubeWrestling Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

The daughter of WWE Hall of Famer "Rowdy" Roddy Piper, Ariel Teal Toombs, joins Monte & The Pharaoh for an unforgettable conversation! From growing up as part of one of wrestling's most legendary families to sharing never-before-heard stories about Roddy Piper's life, legacy, and the wrestling business, Ariel opens up in a candid interview you won't want to miss. If you're a fan of Roddy Piper, WWE history, and behind-the-scenes wrestling stories, this is an episode you'll be talking about for a long time. Subscribe and turn on notifications so you never miss an episode of Monte & The Pharaoh – The Howard Stern of Pro Wrestling! #RoddyPiper #ArielTealToombs #MonteAndThePharaoh #WWE #WWELegend #ProWrestling #WrestlingPodcast #RowdyRoddyPiper #WrestlingInterview #WrestlingCommunity #OldSchoolWrestling #Podcast #YouTube #WrestlingFans Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Tutankhamun ruled ancient Egypt for only a short time, yet he became one of the most famous pharaohs in history. This episode explores the story of King Tut, from his place in Egypt's royal dynasty to the remarkable discovery of his nearly intact tomb. Along the way, you'll hear about royal succession, the restoration of traditional religion, and the discoveries that continue to shape our understanding of ancient Egypt. It's steady and consistent, with no whispering and no sudden changes, just enough to give your mind something to follow as you wind down. Happy sleeping! Read with permission from Tutankhamun, Wikipedia (https://en.wikipedia.org/wiki/Tutankhamun), licensed under CC BY-SA 4.0. — Ad-free episodes: ⁠icantsleep.supportingcast.fm⁠Have a topic in mind? ⁠Request a topic⁠ Learn more about your ad choices. Visit ⁠megaphone.fm/adchoices Learn more about your ad choices. Visit megaphone.fm/adchoices

Share a commentYou can do everything “right” and still end up in a corner with nowhere to go. That's the tension at the Red Sea, and it's why this teaching hits so close to home for anyone facing anxiety, conflict, financial pressure, or a decision that feels impossible.We walk through Exodus 13 to 15, starting with the surprising calm of Israel's departure and the detail that they carry Joseph's bones, a reminder that God keeps promises down to the smallest piece. From there, the story tightens: Pharaoh's elite chariots pursue, God leads his people into what looks like a dead end, and the emotional spiral kicks in fast: fear, blame, despair. We connect that pattern to the way we talk when we panic, how we seek help everywhere except the right place, and how doubt grows when we keep repeating worst-case stories out loud.At the center is Moses' clear fourfold exhortation for crisis moments: do not fear, stand still, watch for the Lord's salvation, and keep quiet while the Lord fights for you. Then we track the miracle itself with fresh eyes: the protective pillar, the strong east wind, the divided sea, and the collapse of Egypt's pursuit. The big takeaway is simple but challenging: God sometimes leads us into difficulty to develop trust, and when he comes through, the only honest response is worship and praise.If you're standing on the bank of your own Red Sea, press play and take these steps with us. Subscribe, share this with a friend who feels boxed in, and leave a review with the line that challenged you most.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

Share a commentYou can do everything “right” and still end up in a corner with nowhere to go. That's the tension at the Red Sea, and it's why this teaching hits so close to home for anyone facing anxiety, conflict, financial pressure, or a decision that feels impossible.We walk through Exodus 13 to 15, starting with the surprising calm of Israel's departure and the detail that they carry Joseph's bones, a reminder that God keeps promises down to the smallest piece. From there, the story tightens: Pharaoh's elite chariots pursue, God leads his people into what looks like a dead end, and the emotional spiral kicks in fast: fear, blame, despair. We connect that pattern to the way we talk when we panic, how we seek help everywhere except the right place, and how doubt grows when we keep repeating worst-case stories out loud.At the center is Moses' clear fourfold exhortation for crisis moments: do not fear, stand still, watch for the Lord's salvation, and keep quiet while the Lord fights for you. Then we track the miracle itself with fresh eyes: the protective pillar, the strong east wind, the divided sea, and the collapse of Egypt's pursuit. The big takeaway is simple but challenging: God sometimes leads us into difficulty to develop trust, and when he comes through, the only honest response is worship and praise.If you're standing on the bank of your own Red Sea, press play and take these steps with us. Subscribe, share this with a friend who feels boxed in, and leave a review with the line that challenged you most.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

Share a commentMidnight is not a vibe, it's a deadline. We step into Exodus 11 and 12 and try to feel what Israel felt: wake the kids, get dressed, eat fast with your shoes on, and be ready to move with no map. The story of the tenth plague is familiar to many, but we slow it down and ask why God calls it the final stroke, why Pharaoh's “protection” collapses, and why this night becomes the turning point that creates a nation and resets the calendar.From there, we dig into the Passover lamb with clear, practical language: substitution, symbolism, protection, and submission. The lamb must be without blemish, its blood must be applied, and the household must trust God's word enough to obey detailed instructions. We talk about why the fire matters, why “when I see the blood” is the hinge of the whole event, and why the inside of the house is not the test. That one line confronts our habit of trying to bring God a stack of deeds and call it safety.We also lean into the family side of the Passover, because God builds the story for children to ask, “What does this mean?” That becomes a challenge to explain faith with meaning, not empty ritual. We close with a gripping historical story that exposes the emptiness of self-salvation and leaves a direct question on the table: are you trusting your hands, or the Lamb? If this helped you, subscribe, share it with a friend, and leave a review. What part of the Passover story hits you differently now?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

Share a commentMidnight is not a vibe, it's a deadline. We step into Exodus 11 and 12 and try to feel what Israel felt: wake the kids, get dressed, eat fast with your shoes on, and be ready to move with no map. The story of the tenth plague is familiar to many, but we slow it down and ask why God calls it the final stroke, why Pharaoh's “protection” collapses, and why this night becomes the turning point that creates a nation and resets the calendar.From there, we dig into the Passover lamb with clear, practical language: substitution, symbolism, protection, and submission. The lamb must be without blemish, its blood must be applied, and the household must trust God's word enough to obey detailed instructions. We talk about why the fire matters, why “when I see the blood” is the hinge of the whole event, and why the inside of the house is not the test. That one line confronts our habit of trying to bring God a stack of deeds and call it safety.We also lean into the family side of the Passover, because God builds the story for children to ask, “What does this mean?” That becomes a challenge to explain faith with meaning, not empty ritual. We close with a gripping historical story that exposes the emptiness of self-salvation and leaves a direct question on the table: are you trusting your hands, or the Lamb? If this helped you, subscribe, share it with a friend, and leave a review. What part of the Passover story hits you differently now?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

Pharaoh's “shock and awe” strategy in going after the Israelites was an attempt to overwhelm them with fear, but Moses calls God's people to respond differently: “Fear not, stand firm,” trusting that the Lord Himself will fight for them. As God parts the Red Sea and defeats Egypt, He reveals His holiness, power, and glory, inviting all people to stand in awe of Him, for His steadfast love endures forever. Like Israel and Moses, our journey of faith moves us from fear and doubt to awe and worship as we come to know God more deeply and stand in wonder at Jesus, asking with the psalmist, “What is man that You are mindful of him?”

A sermon preached by Rev. Ginger E. Gaines-Cirelli with Foundry UMC, July 5, 2026, sixth Sunday after Pentecost. “We Know Who We Are”series. Texts: Jeremiah 22:13–16; Luke 14:12–24   This weekend our nation marks 250 years since the Declaration of Independence. This is an occasion for celebration. It's also an invitation to reflection. Moments like this invite us to look backward with gratitude, to look honestly at who we have become, and to consider what kind of future is still possible. This year those reflections seem incredibly important. Ours is a nation of extraordinary gifts and extraordinary contradictions. We inherit remarkable democratic ideals alongside a history that has too often failed to live up to them. We are living through another season when many of us are deeply concerned about our common life. Because our nation is broken. We see division deepen, neighbors dehumanized, militarism, cruelty and violence normalized, power abused for personal gain, and disregard for the rule of law. Perhaps you'd describe our situation differently, but I can't imagine anyone would argue that everything's OK. And while it doesn't make it any better, I think it's helpful to remember that what's happening in our nation and world right now has happened many times before. If the prophet Jeremiah were to wander into our capital city he would feel right at home—surely to his dismay. Let me explain by telling you a story. Jeremiah is preaching in the final decades before Jerusalem falls to Babylon. Assyria has collapsed. Egypt and Babylon are competing for power. Judah is caught in the middle. The world order is shifting dramatically and it is a time of profound national anxiety—about security, identity, economic stability, and the future. In our text, Jeremiah is speaking not to the people, but specifically to the king, Jehoiakim. And he's none too pleased with what is happening. But to understand why you need some backstory. Jehoiakim's father, Josiah, had been one of Judah's finest kings. He wasn't perfect, but he loved God, took the covenant and the laws established during Moses' time seriously, and sought to govern with justice. As Jeremiah remembers him, he “judged the cause of the poor and needy.” Then Josiah died unexpectedly on the battlefield. It was a devastating national loss. The future suddenly felt uncertain. Egypt quickly asserted control over Judah, deposing one of Josiah's sons and installing another—Eliakim, whose name Pharaoh changed to Jehoiakim (a classic power play). Jehoiakim wasn't in an enviable position. He was set up to do the bidding of Pharoah, required to pay tribute, and anxious about survival for himself and his people. Maybe it was the pressure or maybe it was pure opportunism, but Jehoiakim made a choice. Rather than “judging the cause of the poor an needy,” he consolidated power, exploited labor, and built a magnificent cedar palace as a symbol of royal prestige. Jeremiah looked at that palace and didn't celebrate its magnificence but instead says, “Woe to him who builds his house by unrighteousness...” He asked a different question than everyone else. Not, “Isn't it impressive?” but, “How did it get built? Who paid the price? Who was harmed in the process?” And then this: “Did not your father eat and drink and do justice and righteousness?” This may seem a random question, but it reveals that Jeremiah's critique isn't about having wealth or a comfortable life. In other words, Josiah wasn't a monk. He enjoyed the ordinary gifts of life. The difference isn't that one king denied himself while the other indulged himself. The difference is that one understood leadership as doing justice and practicing right relationship, while the other understood leadership as entitlement. One king governed as someone who knew God, while the other governed as though power itself could save him. Jeremiah continues, clarifying his critique: “Your father judged the cause of the poor and needy; then it was well. ‘Is not this to know me?' says the Lord.  But your eyes and heart are only on your dishonest gain, for shedding innocent blood, and for practicing oppression and violence.” Again, the question Jeremiah asks it key: “Is not this to know me?” If someone asked you to finish the sentence, “To know God is...” what would you say? To worship regularly? To believe the right things? To pray? I imagine all of those can be valid answers. But Jeremiah offers this: to know God is to set your eyes and your heart on what God cares about; to attend to the needs of the most vulnerable, to use power wisely, generously, and compassionately, to treat workers with fairness, to do justice. Is not this to know me? In every age there is a dominant story about what will make things in your life “well.” There are temptations and pressures to sacrifice the good of the “we” for the benefit of only “me.” And in every age, God's faithful are called to offer a counter-testimony. And just to finish storytelling time, Jehoiakim made his choice. He went to a lot of trouble to try to make himself and Judah look strong. He builds his palace, projects confidence, accumulates wealth, uses forced labor. But within about twenty years, Jerusalem is destroyed. His dishonest gain and self-serving choices did not make things well. The palace doesn't save anybody—not the nation and certainly not the people. Jeremiah saw that writing on the wall. And his message to the king is one we need to hear again and again: A society cannot create security—a nation will never be great—while abandoning God's call to compassion and justice. There is no separating our love of God from care of our common life. John Wesley would agree wholeheartedly. He insisted there is no holiness but social holiness. He didn't mean that we're saved by activism. He meant what we discussed last week: that grace blesses me AND creates “we,” forgives me and sends “us.” Ours is not a private practice. Grace always creates community, reshapes relationships, and spills over into the way we use money, exercise power, welcome neighbors, and seek the common good. Personal holiness overflows into public holiness. That's one of the gifts of being United Methodist. Our tradition has never imagined that following Jesus ends at the sanctuary door. For more than fifty years we've had something called the Social Principles—not as a substitute for Scripture or as a party platform, but as a guide for Christian moral discernment. They are our denomination's attempt to ask, together, “What does faithful discipleship look like in the complexities of modern life?” And in 2024, our worldwide church thoroughly revised them. That revision wasn't simply updating language. It reflects the wisdom of the faithful from our whole denomination—disciples from Africa, Europe, the Philippines, the United States, and beyond—asking together how the Gospel speaks into economics, creation care, technology, war and peace, migration, human dignity, and public life. The principles guide our action and advocacy, but we don't pretend every faithful Christian will reach identical conclusions about every public question. We also refuse to pretend that the Gospel has nothing to say about public life. Our United Methodist Social Principles remind us we don't have to figure all this out alone. We inherit Scripture. We inherit tradition. We inherit the wisdom of Christians around the world. All helping us answer Jeremiah's question: What does it mean to know God? Jeremiah says that to know God is to care about what and who God cares about. Again and again Jesus shows us how to live that. He sits down at tables with all kinds of people. And in today' Gospel, while dining with a prominent Pharisee, he quietly begins rearranging everyone's assumptions about belonging. “Don't invite only the people who can return the favor,” he says. “Invite those who cannot repay you.” Then he tells a story about a banquet where the invitation keeps widening until there is room for everyone God longs to gather. ...the invitation keeps widening until there is room for everyone God longs to gather. The table is big enough. Grace is abundant enough. And everyone—from the richest to the poorest, from stranger to friend—is invited to be filled. And then things are well. As we celebrate our nation's birthday, the question before us is not simply what kind of nation we want to be, but what kind of people God is calling us to become. Christians have always loved their country best not by confusing it with God's reign, but by measuring every nation—including our own—against God's justice, God's compassion, and God's welcome. So we keep listening for Jeremiah's question, “Is not this to know me?” And we keep allowing Jesus to reshape our imagination around his table where there is always another place and the invitation keeps reaching farther than anyone expected. Friends, we're about to come to that table. Every time we gather here, we embody a different story from the one our world tells. The world teaches us to ask: Who deserves a place? Who has earned it? Who belongs? Jesus asks different questions: Who still needs an invitation? How can we make more room? And then he places bread in our hands and sends us back into the world to live the answer. Amen.   + + + Sending: This week, take one faithful public step. Maybe it is serving. Maybe it is giving. Maybe it is speaking up for someone whose voice is overlooked. Maybe it's inviting someone who wouldn't expect an invitation. Maybe it is reading a section of the Social Principles and asking where they challenge or deepen your own thinking. Not because the church is trying to tell you what to think, but because discipleship asks us to think faithfully about the world God loves. Just take one step. Because that's where holiness always begins. God in peace and power…

Joseph's story spans 13 years of profound suffering. Sold into slavery by his own brothers at 17, falsely accused and imprisoned, and forgotten by those he helped, he had every reason to emerge from those years bitter and broken. Instead, by the time he stood before Pharaoh at 30 and was elevated to second in command over all of Egypt, something remarkable had happened inside of him. The names he gave his two sons tell the story. Manasseh, meaning God had relieved him of the debt of his past pain, and Ephraim, meaning God had made him fruitful in the land of his affliction. These were not the names of a man still shackled to what had been done to him. They were the names of a man who had processed his pain and arrived at genuine peace. Three things from Joseph's life can help us move through our own difficult seasons toward growth rather than bitterness. First, learning to recognize where God is at work, even in small signs, produces gratitude, and gratitude is powerful medicine for a conflicted heart. Second, releasing the debt of past pain is not about forgetting what happened but about being freed from the weight of it. Jesus invites us to bring our burdens to Him, and He also works through trusted friends, community, and trained counselors as part of that healing process. Third, Joseph's story is a foreshadowing of Jesus Christ. Joseph was rejected, thrown into a pit, raised to authority, and used to save others from famine. Jesus was rejected by His own people, crucified, raised from the dead, and now seated at the right hand of God the Father, interceding for us and securing our future beyond the famine of this world. Whatever season of hardship you may be facing, the story of Joseph and the story of Jesus it points to offer this assurance: famine is not the end. The empty tomb is the proof that God has authority over every hard season, every injustice, and every loss. The question is not whether God has a plan. The question is whether we will trust Him in the middle of the difficulty.

حلقة جديدة مميزة من البودكاسترز مع الباحث والمؤرخ المصري بسام الشماع، بنتكلم فيها عن واحدة من أكثر النظريات إثارة للجدل في الحضارة المصرية القديمة. هل كان فيه فعلًا أبو الهول الثاني؟ وهل أبو الهول أقدم من الأهرامات؟ وهل في لسه أسرار مدفونة تحت رمال الجيزة لحد النهارده؟ في الحلقة، بسام الشماع بيشارك الأدلة والمصادر اللي اعتمد عليها في نظرياته، وبيتكلم عن مفهوم الثنائية عند المصريين القدماء، ولوحة الحلم، ولوحة الإحصاء، والبقعة الصفراء، ونظرية وجود أبو الهول الثاني، وكمان بيرد على أشهر المعلومات المغلوطة عن الحضارة المصرية، ويشرح إزاي نفرق بين الحقائق التاريخية والنظريات والادعاءات المنتشرة على الإنترنت. بنتكلم كمان عن معنى لقب "فرعون"، وسر معابد أبو الهول، وعين حورس، وحقيقة عروسة النيل، ولعنات المقابر، وخنجر توت عنخ آمون المصنوع من حديد نيزكي، وقرص الأمير سابو، بالإضافة إلى أسرار اللغة الهيروغليفية والمعتقدات المصرية القديمة، وليه لحد النهارده لسه في اكتشافات ممكن تغيّر فهمنا لتاريخ مصر القديمة. حلقة لكل المهتمين بالحضارة المصرية، والآثار، وأسرار الفراعنة، ونظريات أبو الهول، وكل شخص بيحب يكتشف تاريخ مصر من منظور مختلف. A brand new episode of Elpodcasters with renowned Egyptologist and historical researcher Bassam El Shammaa, where we dive into some of the most fascinating and controversial mysteries of Ancient Egypt. Was there really a Second Sphinx? Could the Great Sphinx be older than the Pyramids? And are there still undiscovered secrets hidden beneath the Giza Plateau? In this episode, Bassam El Shammaa shares the research, evidence, and historical sources behind his theories. We explore the concept of duality in Ancient Egyptian civilization, the Dream Stele, the Inventory Stela, the mysterious "Yellow Spot," and the theory of the Second Sphinx. We also discuss how to separate historical evidence from speculation and why questioning long-held assumptions is an essential part of archaeology. The conversation also covers the true meaning of the title "Pharaoh," the Sphinx Temple, the Eye of Horus, the myth of the Bride of the Nile, ancient Egyptian beliefs about the afterlife, Tutankhamun's meteoritic iron dagger, the mysterious Disk of Prince Sabu, hieroglyphics, and many other incredible facts about one of the world's greatest civilizations. A must-watch episode for anyone passionate about Ancient Egypt, archaeology, the pyramids, the Sphinx, Egyptian history, and the unsolved mysteries that continue to fascinate the world رابط موقعنا, انضم إلى مجتمعنا: https://www.elpodcasters.com/ our website link, join our community: https://www.elpodcasters.com/ ‎اسمعوا البودكاسترز على | Listen to El-Podcasters on Spotify - https://anchor.fm/elpodcasters Apple - https://podcasts.apple.com/eg/podcast/el-podcasters/id1633419184 Anghami - https://play.anghami.com/podcast/1029463712 El-Podcasters Social Media | منصات التواصل الإجتماعي للبودكاسترز: Instagram - https://www.instagram.com/elpodcasters Tiktok - https://www.tiktok.com/@elpodcasters Facebook- https://www.facebook.com/elpodcasters Linkedin - https://www.linkedin.com/company/elpodcasters/ X - https://www.twitter.com/elpodcasters Snapchat - https://snapchat.com/t/3Zbo2vzS Bassel Alzaro - https://www.instagram.com/basselalzaro https://www.facebook.com/BasselAlzaroX https://snapchat.com/t/CoWlatfk Karim Rihan - https://www.instagram.com/karimrihann Hosted by Simplecast, an AdsWizz company. See https://pcm.adswizz.com for information about our collection and use of personal data for advertising.

Introduction: Beware the Pious OnesIntroduction: Beware the Pious OnesMy dad used to warn me, "Be careful of the pious ones." That puzzled me for years. Piety should be about loving God, pursuing God. So why would anyone warn you to be careful of pious people? Then, I noticed that the most pious in Christ's day received His sharpest words. Christ warns the pious that they are shutting people out of the kingdom. In fact, in all their evangelistic zeal, they are only creating disciples of hell. That should make us pause and contemplate true piety.Acts 5 gives some insight into this problem. We discover that there are self-proclaimed pious people actively working against the work of Christ. So the real question is: how do we know what piety we're actually pursuing? The Community's Power (Acts 5:12–16)Word spreads about Ananias and Sapphira, and the healing of the disciples. The crowds do not discern the truth, but hold the apostles on some superstitious pedestal. They bring their sick to the disciples, hoping that at least a shadow will fall on the sick and bring healing. However, they don't want to get too close because people die in this community. The problem is that people look to the apostles for healing rather than to Christ. We have seen this with the crippled man. He clung to the apostles, and not his savior. The apostles made it very clear that the Lord brings healing. So, the Apostles continue to preach the gospel. Tragically, the crowd misses the point of the signs. The signs are not self-promoting signs that the false prophets use to promote their own significance. Christ warned his disciples about these false prophets before going to the cross (Mt. 24:24; Mk 13:22; Luke 21:8). No, these are signs that gave the prophets credibility and authenticity to confirm their message. It was not to compete with the message. Unfortunately, they would rather watch for a miracle than find their wholeness in Christ. It takes time to be progressively transformed by His word. This helps us see true piety versus false piety. True piety looks to our God. False piety looks to the tangible in this world. God's Power Play (Acts 5:17–26)The high priest and the Sadducees move against the apostles out of jealousy. The Sadducees deny the supernatural. They claim that there is no resurrection, no miracle, nothing supernatural. They believe that Scripture is an ethical handbook rather than the living and abiding Word of God that confers life. They are jealous that the Apostles are gaining traction. They cannot tolerate a movement built on a risen Christ. A movement with credible healings and miracles. The apostles' ministry is a radical existential threat to their power. So, they react by assuming that if you silence the messengers, then you silence the movement. So, they try to silence the apostles by locking them up in jail. An angel quietly opens the prison at night. There is no disturbance outside the prison, so the guards assume everything is fine. The Lord sends the apostles right back to the temple with a simple charge: go speak all the words of this Life. The next morning, the council sends for the prisoners and finds an empty locked cell. The word returns to the senate that the "prisoners" are already preaching at the temple. God dismantles the power play without raising his voice. The glorified and resurrected Jesus of Nazareth will be proclaimed. Who Really Holds the Power (Acts 5:27–42)The Apostles are escorted from the temple to the senate. The apostles are accused of trying to put "this man's blood" on them. Please keep in mind that this senate is the same group of people who once told Pilate, "his blood be on us." Peter's answer is direct: "We must obey God rather than men," and he pointedly calls God "the God of our fathers.” The Apostles are in the line of Abraham, Isaac, and Jacob because they embrace Christ. This means that the pious ones, who deny Christ, cannot claim the same historic identity. Where Pentecost's crowd was cut to the heart and repented, this council responds with rage.Gamaliel, a Pharisee, then offers a test: movements built on mere men collapse when their leader dies. This happened with Theudas. He rose up, and Rome executed him, silencing his mission. Judas the Galilean led a tax revolt, and Rome executed him, killing his movement. Two clear movements that were not from God rose up and died almost immediately. The movements had no power beyond the leaders. So, if the apostles are from God, there is no way that the Sanhedrin/council can stop it. However, if it is merely a man-made movement, then it will die. So, let history unfold. Praise be to God! We worship the same resurrected and ascended Christ that the Apostles proclaimed. The movement continues by the Lord's continued providence and care.Conclusion: True Piety Points Away From ItselfSo, how do we know if we're pursuing the right piety? Luke 18 answers it: the Pharisee's sin wasn't effort, it was trusting in his own righteousness. There's nothing wrong with looking back and thanking God for how he's sanctified us. However, when it becomes look how good I am, Christ has quietly left the stage. The Pharisees make their own disciples (Matthew 23:19). They are not making disciples of Christ, but disciples of their theology. When Christ gives the great commission, the disciples are commanded to teach and disciple in all that I have commanded you. True piety asks, “How do I glorify Christ?” It is the assurance that I only draw near to God because I am in Christ. He has lived, died, been raised, and ascended to glory. He rules me/us by His Spirit from heaven. True piety seeks to glorify Christ rather than self. That's the whole difference between the pious ones my dad warned me about and the true pious. May we distinguish true piety and desire to please our Lord, who has redeemed us. Then, I noticed whom Christ reserved his sharpest words for in the Gospels: the most pious people of his day. Christ warns the pious that they are shutting people out of the kingdom. In fact, in all their evangelistic zeal, they are only creating disciples of hell.Acts 5 gives some insight into this problem. We discover that there are self-proclaimed pious people actively working against the work of Christ. So the real question is: how do we know what piety we're actually pursuing?The Community's Power (Acts 5:12–16)The Apostles continue to minister the Lord's gospel. The problem is that people look to the apostles rather than to Christ. We have seen this with the crippled man. His attention was called to Christ as the crippled man clung to the apostles. It is the Lord's word that brings the healing.This is where we see the true piety versus the false piety. The true piety looks to our God. False piety looks to the tangible in this world.Word spreads about Ananias and Sapphira, and the healing of the disciples. The crowds do not discern the truth, but hold the apostles on some sort of a superstitious pedestal. They bring their sick to the disciples, hoping that at least a shadow would come into contact and bring healing. However, they don't want to get close because people die in this community.Tragically, they miss the point of the signs. The signs are not self-promoting signs like the false prophets who use the signs to promote their own significance. Christ warned his disciples about these false prophets before going to the cross (Mt. 24:24; Mk 13:22; Luke 21:8). No, these are signs that gave Moses credibility and authenticity before Pharaoh. Unfortunately, we see that the crowds are still the crowds who lurk rather than join. They would rather watch for a miracle rather than find their wholeness in Christ, being progressively transformed by His word.God's Power Play (Acts 5:17–26)The high priest and the Sadducees move against the apostles out of jealousy. The Sadducees deny the supernatural. They claim that there is no resurrection, no miracle, nothing supernatural. Scripture is an ethical handbook rather than the living and abiding Word of God that confers life.They are jealous that the Apostles are gaining traction. They really are not going to allow a movement built on a risen Christ. A movement with credible healings and miracles. This is not a competition for them, but a radical existential threat. Their existence is about to be completely undermined. So, they react by assuming if you silence the messengers, then you destroy the movement. They lock up the apostles in jail.An angel quietly opens the prison at night. There is no disturbance outside the prison, so the guards assume everything is fine. The Lord sends the apostles right back to the temple with a simple charge: go speak all the words of this Life. The next morning, the council sends for the prisoners and finds an empty locked cell. The word returns to the senate that the "prisoners" are already preaching at the temple. God dismantles the power play without raising his voice. His life message will go forth. The glorified and resurrected Jesus of Nazareth will be proclaimed.Who Really Holds the Power (Acts 5:27–42)The Apostles are escorted from the temple to the senate. The apostles are accused of trying to put "this man's blood" on them. Please keep in mind that this same group of people once told Pilate, "his blood be on us." Peter's answer is direct: "We must obey God rather than men," and he pointedly calls God "the God of our fathers.” The Apostles are in the line of Abraham, Isaac, and Jacob because they embrace Christ. This means that the pious ones, who deny Christ, cannot claim the same historic identity. Where Pentecost's crowd was cut to the heart and repented, this council responds with rage instead.Gamaliel, a Pharisee, then offers a test: movements built on mere men collapse when their leader dies. This happened with Theudas. He rose up, and Rome executed him, silencing his mission. Judas the Galilean led a tax revolt, and Rome executed him. His movement died. Two clear movements that were not from God. We know that because the movement died. It had no power beyond the leaders.So, if the apostles are from God, there is no way that they can stop it. If the movement is only in their power, then it will cease. So, let history unfold. Praise be to God! We worship the same resurrected and ascended Christ that the Apostles proclaimed. The movement continues by the Lord's continued providence and care.Conclusion: True Piety Points Away From ItselfSo, how do we know if we're pursuing the right piety? Luke 18 answers it: the Pharisee's sin wasn't effort, it was trusting in his own righteousness. There's nothing wrong with looking back and thanking God for how he's sanctified us. However, when it becomes look how good I am, Christ has quietly left the stage.The Pharisees make their own disciples (Matthew 23:19). They are not making disciples of Christ, but disciples of their theology. When Christ gives the great commission, the disciples are commanded to teach and disciple in all that I have commanded you.True piety asks, “How do I glorify Christ?” It is the assurance that I only draw near to God because I am in Christ. He has lived, died, been raised, and ascended to glory. He rules me/us by His Spirit from heaven. True piety seeks to glorify Christ rather than self. That's the whole difference between the pious ones my dad warned me about and the true pious. May we distinguish true piety and desire to please our Lord, who has redeemed us. Amen.

The Three Stooges of Podcasting? Hannibal, Romero & Richards' Biggest Meltdowns! ️ Are Hannibal, Romero, and Richards becoming the Three Stooges of podcasting? From controversial takes to nonstop drama, Monte & The Pharaoh break down the latest chaos surrounding these outspoken personalities. Don't miss this entertaining discussion as we separate fact from opinion and dive into the stories everyone is talking about. Who do you think comes out looking the best? Let us know in the comments! #MonteAndThePharaoh #Hannibal #Romero #Richards #ProWrestling #WrestlingPodcast #PodcastDrama #WrestlingNews #ShootInterview #WrestlingCommunity #YouTubeWrestling #HowardSternOfProWrestling Join this channel to get access to perks: https://www.youtube.com/channel/UCy0_1HwvFmWFsqmJzk5owwQ/join Our prior YouTube channel boasted 22k Subscribers and 2.5 Million Views until we were “cancelled”. Now we're back and more determined than ever to bring you the best in Pro Wrestling entertainment. To help us do that, WATCH, LIKE and SHARE Long Island's #1 Pro Wrestling TV/Radio Show, Monte & The Pharaoh. @dontony Tune in Live every Thursday, 9 – 10 PM as we interview pro-wrestling legends. We dedicate our broadcasts to high-quality analysis of the wrestling world. Rather than reprint news, rumors and gossip found in other publications, we approach each interview with a fresh perspective and are always panning for that nugget of the untold story. YouTube: https://www.youtube.com/@montethepharaohli1prowrestling Facebook: https://www.facebook.com/MonteandThePharaoh Twitter: @MonteThePharoa1 Instagram: @montethepharaoh Web: https://www.monteandthepharaoh.com Merch: https://www.prowrestlingtees.com/related/wwwmonteandthepharaohcom.html #donytony #mfwbostonwrestling #83weeks #somethingtowrestlewith #wwe #codyrhodes #smackdown #wweraw #aew #romanreigns #wsi #dutchmantell #vincemcmahon Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

In the Old Testament, when God sought to invoke all of the power and reliability of Himself in His promises, He declared "I am the LORD". In the days of the Exodus this was not enough for Pharaoh, or even the nation of Israel. The question we ask together today is this: is it enough for you?

Share a commentPharaoh has evidence stacked to the ceiling and still refuses to bend. That's the tension we sit in as we keep walking through Exodus 7 to 10, where Moses and Aaron confront the most powerful ruler in the ancient world and Yahweh answers with signs that are anything but random. The plagues hit the Nile, homes, bodies, livestock, crops, and even the sun itself and we trace how each judgment exposes the emptiness of Egypt's gods and the fragility of Pharaoh's self-made divinity. We talk through the phrase about God hardening Pharaoh's heart, not as God inventing evil in a man, but as God bringing out what was already lodged there: stubborn pride that will not humble itself. From the staff becoming a crocodile to the magicians admitting “This is the finger of God,” the pattern is clear: counterfeit power can imitate for a moment, but it cannot stand. Along the way, we highlight the turning point where Goshen is protected, making the spiritual line unmistakable between God's people and Egypt's oppression. Then we bring it home with two personal lessons that land hard: obeying God may not bring the relief you expect, and serving God may not bring immediate results. If we build our faith on comfort or visible wins, we will quit when the pressure rises. If we build it on God's glory, we can stay steady even when the frogs are still croaking. Subscribe for more Bible teaching through Exodus, share this with a friend, and leave a review with your biggest takeaway or question from Pharaoh's story.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

Share a commentPharaoh has evidence stacked to the ceiling and still refuses to bend. That's the tension we sit in as we keep walking through Exodus 7 to 10, where Moses and Aaron confront the most powerful ruler in the ancient world and Yahweh answers with signs that are anything but random. The plagues hit the Nile, homes, bodies, livestock, crops, and even the sun itself and we trace how each judgment exposes the emptiness of Egypt's gods and the fragility of Pharaoh's self-made divinity. We talk through the phrase about God hardening Pharaoh's heart, not as God inventing evil in a man, but as God bringing out what was already lodged there: stubborn pride that will not humble itself. From the staff becoming a crocodile to the magicians admitting “This is the finger of God,” the pattern is clear: counterfeit power can imitate for a moment, but it cannot stand. Along the way, we highlight the turning point where Goshen is protected, making the spiritual line unmistakable between God's people and Egypt's oppression. Then we bring it home with two personal lessons that land hard: obeying God may not bring the relief you expect, and serving God may not bring immediate results. If we build our faith on comfort or visible wins, we will quit when the pressure rises. If we build it on God's glory, we can stay steady even when the frogs are still croaking. Subscribe for more Bible teaching through Exodus, share this with a friend, and leave a review with your biggest takeaway or question from Pharaoh's story.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

Hebrews 11:23-28 ESV   By Faith 23 By faith Moses, when he was born, was hidden for three months by his parents, because they saw that the child was beautiful, and they were not afraid of the king's edict. 24 By faith Moses, when he was grown up, refused to be called the son of Pharaoh's daughter, 25 choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin. 26 He considered the reproach of Christ greater wealth than the treasures of Egypt, for he was looking to the reward. 27 By faith he left Egypt, not being afraid of the anger of the king, for he endured as seeing him who is invisible. 28 By faith he kept the Passover and sprinkled the blood, so that the Destroyer of the firstborn might not touch them.   For more information about Redeemer Church Lubbock visit our website at redeemerlubbock.org.

This Sunday, we continued our journey through Genesis in chapters 40–41 as we followed Joseph from the prison to Pharaoh's palace. Through forgotten promises, unexpected delays, and God's perfect timing, we are reminded that the God who determines the end also directs every step along the way. Because God is sovereign over every detail, we can remain faithful in the present, knowing our future is secure in Christ. Pastor Matt also explores the danger of pride, showing that when trust in God's providence ends, self-reliance begins. Listen as Pastor Matt unpacks God's providence, our living hope, and the faithfulness that flows from remembering what Christ has accomplished for us.

Sometimes God leads us into situations that only He can get us out of. When circumstances become impossible, we often assume God has abandoned us when He may actually be positioning us for a miracle. The Israelites find themselves trapped between Pharaoh's army and the Red Sea. From a human perspective, there is no way out. Yet what appears to be a dead end becomes a defining moment of trust as God demonstrates His power and faithfulness. God's greatest displays of power often happen when our options run out. About the Series: Life is full of questions we wish God would answer. Why did the diagnosis come? Why did the relationship end? Why did the opportunity disappear? Why does the waiting continue when we've prayed for so long? Most of us want explanations, but throughout Scripture, God often offers something different. Instead of revealing the entire plan, He invites us to trust Him one step at a time. The life of Moses is a powerful example of that kind of faith. From being born into slavery and raised in a palace to leading God's people through impossible circumstances, Moses repeatedly found himself in situations that didn't make sense. Yet through every season of uncertainty, God was present, faithful, and at work in ways Moses couldn't fully see. In this series, we'll follow Moses' journey and discover what it means to trust God's character when we don't understand His timing, His methods, or His plans. Because faith isn't trusting God when He explains Himself. Faith is trusting God when He doesn't. Join us as we learn that the most important question isn't, "Do I understand what God is doing?" but "Will I trust Him anyway?" This week's notes in the Bible app: https://www.bible.com/events/49633712 Pastor Matt Pineda | When God Doesn't Explain Himself | Exodus 13:17-22; 14:1-31 CONNECT WITH US Facebook: https://www.facebook.com/mpccgreenwood Twitter: https://twitter.com/mpccgreenwood Instagram: https://instagram.com/mpccgreenwood Website: https://mpcc.info/

What if the church is trapped in the same invisible loop as an addict — and doesn't know it? What does addiction science have to do with the body of Christ? More than you'd think. In this follow-up conversation, Dr. James Spencer and Dr. Ashish Varma build on their interview with Dr. David Van Dyke (Wheaton College Marriage & Family Therapy) to explore how systems thinking unlocks a deeper understanding of church health, Christian formation, and why faithful people keep repeating the same destructive patterns. Drawing on Kent Dunnington's groundbreaking work Virtue and Addiction, the conversation reveals that the opposite of virtue isn't simply vice — it's addiction. Both are habit-formed, systems-shaped realities. The hosts then turn this lens on the church: from organizational cultures stuck in toxic loops, to single-issue political formation, to Pharaoh's fear-driven decision-making in Exodus — and what it all reveals about how invisible systems shape us without our awareness. This is a rare conversation: calm, theologically rigorous, and genuinely challenging for anyone who wants to think clearly about what it means to be the body of Christ in the world today. Key Takeaways: Why addiction is the true opposite of virtue — not vice — according to philosopher Kent Dunnington How invisible systems shape our habits, reactions, and identities without our awareness Why single-issue political engagement may be forming us into political animals rather than disciples The Pharaoh principle: how fear-driven, system-bound thinking causes us to miss what God is doing The Ephesus problem: the danger of being doctrinally right but missionally withdrawn What Jeremiah 7 and Acts 7 reveal about mistaking second-order goods (doctrine, temples) for first-order realities What does a multi-denominational coffee shop Bible study teach the church about unity? Get early access and a bonus with a Patreon membership. Subscribe to our YouTube channel To read James's article on this topic, check out his author page on Christianity.com.

Packinghouse's Wednesday night worship service from July 13, 2026. In Exodus 7, Pastor Greg explores Moses' first confrontation with Pharaoh and the beginning of God's judgments against Egypt. The message highlights how God prepared Moses to faithfully obey even when success was not immediate, reminding believers that our responsibility is obedience while the results belong to the Lord. As Pharaoh repeatedly hardens his heart and the first plague exposes the emptiness of Egypt's false gods, the study emphasizes the danger of resisting God's truth, pursuing counterfeit spirituality, and placing our trust in idols rather than the living God. Ultimately, this passage encourages us to anchor our faith in God's Word, pursue Christ above signs and wonders, and trust His purposes even when the path ahead is marked by resistance. - Greg Opean - Wednesday, July 8, 2026

When Israel stood trapped between Pharaoh's army and the sea, panic seemed reasonable—but God had a bigger plan. We'll explore one of the Bible's most dramatic stories and learn what it means to trust God's leadership when the way forward seems impossible. If you need hope, direction, or a reminder of God's faithfulness, this message is for you.Exodus 13-15Andy Kvernen

During this message, we looked at Exodus chapters 5&6 to see God's response to a difficult situation. When life got difficult... Pharaoh said: work harder but God said: watch me work. This weekend, Pastor Mark Pope guided us through these two important points as we continued our Exodus summer series. This week be encouraged to be prayerful and patient.

Click here to WATCH LIVE STREAM Worship Service on our Youtube Channel. That You May Believe, Part 25 John 12:37-50 John 20:30-31 Now Jesus did many other signs in the presence of the disciples, which are not written in this book; 31 but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. John 12:37-50 Though he had done so many signs before them, they still did not believe in him, 38 so that the word spoken by the prophet Isaiah might be fulfilled: “Lord, who has believed what he heard from us, and to whom has the arm of the Lord been revealed?” 39 Therefore they could not believe. For again Isaiah said, 40 “He has blinded their eyes and hardened their heart, lest they see with their eyes, and understand with their heart, and turn, and I would heal them.” 41 Isaiah said these things because he saw his glory and spoke of him. 42 Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue; 43 for they loved the glory that comes from man more than the glory that comes from God. 44 And Jesus cried out and said, “Whoever believes in me, believes not in me but in him who sent me. 45 And whoever sees me sees him who sent me. 46 I have come into the world as light, so that whoever believes in me may not remain in darkness. 47 If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. 48 The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day. 49 For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment—what to say and what to speak. 50 And I know that his commandment is eternal life. What I say, therefore, I say as the Father has told me.” · The characteristics of unbelief. John 12:37-38 Though he had done so many signs before them, they still did not believe in him, 38 so that the word spoken by the prophet Isaiah might be fulfilled: “Lord, who has believed what he heard from us, and to whom has the arm of the Lord been revealed?” Isaiah 53:1-3 Who has believed what he has heard from us? And to whom has the arm of the LORD been revealed? 2 For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, and no beauty that we should desire him. 3 He was despised and rejected by men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. Exodus 8:32 But Pharaoh hardened his heart this time also, and did not let the people go. Romans 1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. John 12:39-40 Therefore they could not believe. For again Isaiah said, 40 “He has blinded their eyes and hardened their heart, lest they see with their eyes, and understand with their heart, and turn, and I would heal them.” Isaiah 6:8-10 And I heard the voice of the LORD saying, “Whom shall I send, and who will go for us?” Then I said, “Here I am! Send me.” 9 And he said, “Go, and say to this people: “‘Keep on hearing, but do not understand; keep on seeing, but do not perceive.' 10 Make the heart of this people dull, and their ears heavy, and blind their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn and be healed.” Exodus 10:11 Moses and Aaron did all these wonders before Pharaoh, and the LORD hardened Pharaoh’s heart, and he did not let the people of Israel go out of his land. Romans 1:24-25 Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, 25 because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen. John 12:41 Isaiah said these things because he saw his glory and spoke of him. Isaiah 6:5 And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the LORD of hosts!” John 12:42-43 Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue; 43 for they loved the glory that comes from man more than the glory that comes from God. Romans 10:9-11 because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. 10 For with the heart one believes and is justified, and with the mouth one confesses and is saved. 11 For the Scripture says, “Everyone who believes in him will not be put to shame.” · The need for Jesus' teaching. John 12:44-45 And Jesus cried out and said, “Whoever believes in me, believes not in me but in him who sent me. 45 And whoever sees me sees him who sent me. Hebrews 1:3 He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high John 12:46 I have come into the world as light, so that whoever believes in me may not remain in darkness. Colossians 1:13-14 He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, 14 in whom we have redemption, the forgiveness of sins. John 12:47-48 If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. 48 The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day. John 3:17-18 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. 18 Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. John 12:49-50 For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment—what to say and what to speak. 50 And I know that his commandment is eternal life. What I say, therefore, I say as the Father has told me.” Isaiah 55:6 Seek the LORD while he may be found; call upon him while he is near; Respond | Connect | Next Steps The post John: That You May Believe appeared first on Charleston Baptist Church.

If God asked you to stand up to Pharaoh and lead two million people, you might be feeling a little inadequate too! What does Moses do right and why does God burn with anger?

Telling the Story: Part 1 Acts 7:1-16 by William Klock Last Sunday, in Acts 6, we saw Stephen confronted as he preached in the synagogue.  We don't know exactly what he was preaching, but from the accusations that were made against him, he was—of course—preaching that Jesus is the Messiah, but must also have been talking about the way in which Jesus and the Spirit fulfil God's promises to Israel, the law and the prophets, the torah and the temple.  We can surmise that, because what they accuse him of is saying blasphemous things against God in general and specifically against Moses.  They accuse him of saying that Jesus will destroy the temple and change the customs that Moses had handed down to them.  We can surmise this, too, because this is what we've been hearing Peter preach in the earlier parts of Acts.  Never in the early church do we see the apostles or anyone else just launching into a sermon about Jesus.  They always and consistently preach Jesus as part of the story of the God of Israel and his people.  That's important.  In fact, it's critical; it's essential.  Leave out the story that leads to Jesus and you just may lose Jesus himself.  That's what happened with Marcion of Sinope back in the Second Century.  His was one of the very first heresies the church had to confront.  He threw away the Old Testament.  He believed the God of the Old Testament was an evil, sadistic god and not the same God we see in the New.  So he just unhitched the Old Testament and left it behind.  And that heresy has been cropping up throughout church history in one form or another ever since.  A few years ago, ex-evangelical pastor, Andy Stanley, caused a big stir when he preached that the church has to unhitch itself from the Old Testament.  Even if we don't cut out the Old Testament from our Bibles, even if we cherish the Old Testament, if we lose the story it contains, we're going to get ourselves into trouble.  Men like Tertullian and Justin Martyr addressed Marcion and he was eventually excommunicated.  The church would always hold tenaciously to the Old Testament.  But it wasn't even a hundred and fifty year later that we started to undermine its story-telling.  As the church became increasingly dominated by gentiles, we started to read the Old Testament (and the New), not as the story of the God of Isreal and his people, but as a book of moral allegories and of types that pointed to Jesus.  We flattened it out and made it abstract.  We “spiritualised” it.  We knew the story of the God of Isreal and his people was there, but we denigrated it.  That was the simplest, the least important, the least “spiritual” way to read the Bible.  And by the grace of God we didn't lose the gospel, but gradually we started putting the em-PHA-sis in the wrong places. What we see in the Bible, in the Gospels, in the teaching of Jesus, and in the teaching of the apostles in their epistles, and in the examples we see through Acts, is that the good news about Jesus is deeply rooted in the Old Testament and in Israel's story.  You cannot separate the old and the new.  The story tells us the problem of human sin and rebellion and of the corruption of Gods' good creation.  The story shows us how God has stepped into the world to set it to rights.  The story shows—long before we ever get to Jesus—the goodness and faithfulness of God.  The story shows why the Israelites could and should trust the God who spoke through Moses and the Prophets—and eventually through Jesus and the apostles.  The story prepared them—and it prepares us—for Jesus, for his death and his resurrection and his ascension and his kingdom and it prepares us to know the Spirit and to be the temple, purified by the blood of Jesus and made a dwelling place for God, to be a the truly heaven-on-earth people God had promised to make Israel; to be the beginnings, the firstfruits of his new creation, his new age, his kingdom. That's what Stephen was getting at when he reminded his fellow Jews about the day when Jesus had said that he would destroy the temple and rebuild it in three days.  It wasn't about the end of Moses or torah or temple; it was about fulfilling them.  They were signposts point into God's future—a future in which God would live with his people, not in a building, but actually in them, and a future in which the law would no longer be carved on stone tablets, but written on human hearts.  But they refused to hear.  They drummed up false witnesses and they dragged Stephen before the Sanhedrin, the governing body of the Jews.  Look at Acts 7.  [Page 1086 in the pew Bibles.]  Having been dragged before the Sanhedrin, “The high priest addressed Stephen.  ‘Are these things true?' he said.  ‘Brothers and fathers, hear me,' replied Stephen.  ‘The God of glory appeared to our father Abraham when he was in Mesopotamia, before he moved to live in Haran.'” Let me pause there.  Notice how Stephen is going all the way back to the beginning.  He speaks first of the God of glory, which might not seem very important to us, but it's noteworthy that “God of glory” is not a common way to speak of God in the Old Testament.  In fact, Psalm 29:3 is the only place this title is used.  On the one hand, I suspect Stephen uses it to make the point that he has no interest in denigrating or blaspheming the God of Irael.  Stephen is invested in proclaiming the glory of God, and that's exactly what he's about to do by reminding them of their own story—and, most importantly, how it ends with Jesus and the Spirit.  But Stephen is also invoking Psalm 29 as it ascribes glory to the God of creation, the God who is enthroned, sovereign over the seas and over the forests, sovereign over the nations, the God who blesses his people as they cry out in his temple, “Glory!”.  This is the God of creation.  And then to mention Abraham in the next breath is to set the opening scene.  God created the heavens and earth.  God created human beings to serve as his stewards and his priests in this creation.  And we rebelled.  We broke it.  We corrupted it.  We introduced darkness where there was supposed to be light.  We drove a great wedge between heaven and earth, between God and man as we claimed his creation for ourselves, to do with as we pleased, to try to rule it as if we are gods ourselves.  To write our own stories instead of living in the one he's given us. And it was into that darkness, into that void in which men and women had lost all knowledge of their creator and had turned to idols, God spoke.  And he called to Abraham.  That call was the beginning of a new story—a story to set creation and to set humanity to rights.  A story that would, one day, culminate in God returning to dwell with his people.  It's the story that everyone in Israel new, inside-out, backwards and forwards, top to bottom.  And yet something had gone wrong in the telling.  Because when God returned, Israel had rejected him.  Because when Stephen proclaimed Jesus and the Spirit, the people accused him of blasphemy. Because as faithful as they were to the story, they hadn't got it quite right.  Remember last week I talked about how you might take a trip to the other side of the country.  You drive your car to Nanaimo, then you leave it there and take a ferry to Horseshoe Bay, then you get off the ferry and take a bus downtown, and then you get off the bus to get on Skytrain to the airport, and then fly in airplane to your final destination.  That journey might break down at any number of points.  We might really, really like to drive our car and we can't bear to think of leaving it parked at the ferry terminal and taking a ferry instead.  And so we refuse to stop driving.  When our friend tells us you can't drive on water, we get angry.  We accuse him of being a car-hater.  We accuse him of saying that cars are bad and evil and no good.  And we wait for the ferry to leave and then we drive full-speed down the ramp and crash into the water and drown.  Not because cars are bad, but because cars were simply never designed to drive across water.  That's what's going on with Stephen's accusers.  Stephen never said that torah or temple were bad things.  They were good things.  They were wonderful, spectacular, glorious gifts of God's great grace.  They were signposts leading Israel to Jesus.  It's just that in this new age, God's given something even better.  There's a new law and a new temple.  Those things were the promise, but now the fulfilment of the promise is here.  But they don't want to hear that. But let's image you managed to transition from car to ferry to bus to Skytrain and you get to the airport, but instead of looking at the departures board to find your gate, you just walked down the concourse.  And you looked for the gate you liked best.  You stopped at one and you looked out the window and on the horizon, across the Strait, you could see Vancouver Island.  And it was comforting and you decided this was the right gate.  You could sit and wait for your plane to Montreal and never lose sight of the Island.  And you waited and waited, but no plane came.  And eventually you asked a gate agent, and she said, “Oh, you're at the wrong gate.  Your flight's leaving from such-and-such gate.”  But you didn't listen.  You liked this gate with the view of home.  And a while later they announced your flight—and the gate—but you ignored it.  Eventually you even heard them page you: “Passenger So-and-so, this is your last call for boarding at gate such-and-such.”  But you just sat there.  This gate was nice.  Everyone else was wrong.  Eventually the plane will come.  And that's what most of Isreal did.  The Messiah came to fulfil the law and the prophets, but people already had their ideas of who and what the Messiah was be and to do.  Because they'd got the story wrong.  Not all wrong.  They'd got to the airport after all, but wrong enough that they were convinced it was this gate, not that one. So Stephen's going to do what Jesus had done and what he'd heard Peter do.  He's going back to the very beginning of the story and he's going to tell it again.  He's going to tell it so they can understand that leaving the car and getting on the ferry doesn't mean you hate cars or think they're evil—and that the same goes for Moses and the Prophets and torah and temple.  And he's going to tell it so that when they do get to the airport, they be willing to trust the departure board and the gate agents and the pages about the right gate—so that they'll see how the story was, all along, leading them to Jesus.  The real key here is to pay attention to the bits of the story that Stephen—inspired by the Holy Spirit—decides to emphasise.  There are a thousand parts to this story, but—Stephen is saying—look at it this way and you can't help but recognise that in Jesus, the Messiah has come. So, again, picking up at verse 2: “The God of glory appeared to our father Abraham when he was in Mesopotamia, before he moved to live in Haran.  ‘Leave your land and your family,' he said to him, ‘and go to the land which I will show you.'  So he left the land of the Chaldeans and went to live in Haran.  Then, from there, after his father's death, God moved him on to this land in which you now live.  God didn't give him an inheritance here, not even a place to stand up in.  Instead, he promised (when Abraham still had no child) that he would give it as a possession to his seed after him.  This is what God said to him: that his seed would be strangers in a foreign land, that they would serve there as slaves, and that they would be afflicted for four hundred years.  But God said that he would judge the nation that had enslaved them, and that they would then come out and worship him ‘on this mountain'.  And he gave them the covenant of circumcision.  So Abraham became the father of Isaac, and he circumcised him on the eighth day.  Isaac became the father of Jacob, and Jacob the father of the twelve patriarchs.” You can't understand Judaism or Christianity without understanding Abraham.  This is where the story of God's rescue begins.  With this call, God's plan to set the world to rights begins to unfold.  Israel wasn't just some random nation in history.  God's calling Abraham out of the darkness of ignorance and sin and idolatry is what sets the story on its trajectory to Jesus, it's what establishes that this is the story of how God will rescue human beings and fix his creation that we broke.  It's like Stephen is answering the charge of blasphemy by affirming that, no, he is actually affirming the story they knew; he's affirming God's call; he's affirming the special status of Israel.  Just because we also had to take a ferry, doesn't mean the car was a bad thing or that it didn't have a good and useful purpose. And Stephen makes a point of zeroing in on Genesis 15.  That's the part of Genesis where Abraham has been faithful to God and followed him to the holy land, and God responds by establishing his covenant with him.  We see this, too, over and over in the New Testament, especially with Paul in Galatians 3 and Romans 4.  This is a vitally important part of the story that leads us to Jesus.  And so Stephen stresses: God promised the land to Abraham's descendants.  The most Abraham would ever have it was a burial plot that he had purchase.  But after his descendants had been strangers in a foreign land for four hundred years—he's talking about Israel living as slaves in Egypt—he would judge that land and its people, and he would bring Abraham's children out of Egypt to worship him “on this mountain”.  Why was that important?  Because it shows how God works.  He makes promises and he keeps them, but he does so in his own good time.  If Abraham hadn't know better, he might have thought God had failed.  Moses might have said, “I don't think this is what was promised.”  But instead, Abraham trusted.  Instead, Moses believed and followed God as he did a new thing.  And I think that's why Stephen phrases this bit about “on this mountain”—that was originally God's promise to Moses that he would bring the Israelites back to the place where God had met him in the burning bush and they would worship there, but Stephen connects that with the Temple Mount in Jerusalem.  Already—long before Jesus—God was fulfilling his promises in ways that were unexpected.  Mount Sinai points to Mount Zion. For Jews in the First Century, the temple had become a symbol of the land of Israel and of God's promise to Abraham.  That's why they were so angry at Stephen when they thought he was blaspheming the temple and saying it was no good or that it would be destroyed.  You might as well say—in their thinking—that God was going to abandon his promise to Abraham.  So Stephen connects this all together.  He affirms the promise; he affirms the covenant; he affirms God's promise of the land; and most of all he affirms the temple.  Most importantly, what he's doing is affirming that God has called this people and given them a purpose.  Through them he's going to save the world.  They knew that, but they'd muddled the story just enough that they'd got the “how” part of it wrong. Stephen's on his way to Moses now.  We'll look at that part of what he says next week.  There's too much to his speech to cover it all in one sermon.  But on the way to Moses, Stephen pauses.  He needs to remind them of the part of the story about Joseph.  Look at verses 9-16: “Now the patriarchs became angry with Joseph, and were jealous of him.  They sold him into Egypt.  But God was with him, and rescued him from all his troubles an gave him grace and wisdom before Pharaoh, king of Egypt, making him ruler over Egypt and over all his household.  But then there was a famine over the whole of Egypt and Canaan, which resulted in great hardship.  Our ancestors couldn't find food to eat.  Jacob, however, heard that there was grain in Egypt, and sent our ancestors there on an initial visit.  On their second trip, Joseph made himself known to his brothers, and revealed to Pharaoh what family he was from.  So Joseph sent and summoned Jacob his father and all his family, seventy-five people in all.  Jacob came to Egypt and he and our ancestors died there.  They were brought back to Shechem and buried in the tomb which Abraham had bought with silver, at a named price, from the sons of Hamor in Shechem.” Before Stephen gets to Moses, there's Joseph and Joseph's story. Abraham (and Moses as we'll see next week) point to Jesus through their calling and the promises God made to them.  Joseph points to Jesus another way and he's particularly relevant to the current situation.  Joseph was rejected by his brothers, but it was precisely in that rejection that God was work.  It was through his rejection and through Joseph's unjust suffering that God raised him to govern the whole land of Egypt, second only to Pharaoh.  When famine came to Canaan and Egypt, it was Joseph whom his brothers came to for food—the man they'd been jealous of, the man they'd abused, the man they nearly murdered, the man they sold into slavery.  And yet, what happened when they came to Joseph.  Instead of being angry, instead of retaliating, instead of getting revenge, Joseph was gracious.  He wept for joy to see his brothers again and invited them to come and live with him in a land of plenty. I hope that sounds familiar.  I hope you can hear echoes of Jesus there. I can't help but think of the parables of the lost sheep, the lost coin, and the lost son and the rejoicing that Jesus says happens in heaven when sinners repent.  I hope you can see in Joseph's story, particularly as Stephen tells it, how God was preparing his people for his son.  This is how God works: through humility, through rejection, through letting sin and evil and human rebellion do their worst, and then rising triumphant.  This is how God works, Stephen declares: He is loving and gracious and merciful toward those he has created.  One day, when he finally finishes the work of setting creation to rights, it'll mean wiping from its face all those who persist in their rebellion, who persist in sin and evil.  God does not rejoice in the destruction of those he loves.  And so he rejoices—just as Joseph did—to welcome the repentant, to welcome those who want to be part of God's new world, to welcome those who come to be washed clean in the blood of Jesus and to be filled with his Spirit, to become new creations themselves, to become part of his new temple.  Stephen's pointing back to Joseph to tell the Sanhedrin: There is grace, there is forgiveness for you too—even for those who cried out “Crucify him!” I suspect there were some men there in that meeting of the Sanhedrin that day who saw where Stephen was going with this.  Like I said, this is as far as we'll go with Chapter 7 today.  It's too much for one sermon.  But the real takeaway from these first sixteen verses is, I think, simply to understand what Stephen, inspired by the Spirit and steeped in the scriptures, is doing here.  This is—or it should be, because it sadly usually isn't—this is the great art of Christian apologetic and Christian preaching and the proclamation of the good news about Jesus.  It's to tell the story of God and his people, to have the wisdom to know which of the thousand and one details is relevant to the immediately situation or immediate audience, and then to tell that story as the story that leads to Jesus as its fulfilment and its climax on the one hand, but that also proclaims God's glory by showing his goodness and faithfulness in the story that brings us to Jesus.  Brothers and Sisters, the Old Testament is not just a collection of useful stories for teaching morals nor is it a collection of allegories that foreshadow Jesus.  It is, first and foremost, the story of how God has been at work to save us and to save his creation from sin and death.  And we need to learn it.  We need to learn it well.  So that we can tell the story in a way that doesn't leave us behind as the ferry sails away or that leads people stranded at the wrong gate at the airport.  We need to tell the story in way that honours the old covenant, torah and temple, but we also need to tell it in a way that reveals Jesus as the fulfilment of them, a story that faithfully follows the signposts as they lead us to Jesus and to the Spirit, to the cross and to the empty tomb, to the ascension and to the creation of this new temple, not made of stones, but made of people washed clean by Jesus and filled with God's own Spirit.  We need to learn to tell the story so it gives glory to God for his goodness and faithfulness, for his grace and mercy, not just when we get to the part about Jesus, but at every step of the way: from Abraham to Joseph to Moses to David to Jesus—and then to you and to me, and to those who are lost and whom God so longs to rejoice over. Let's pray: Father, in the Collect we acknowledged your goodness and your promises that exceed all we can desire.  Remind us always that we know your goodness, because we know your story.  Capture our hearts and minds, we pray, by the glory of that story, that we might immerse ourselves in it, that we might meditate on it, that we might in habit it, and that we might tell it over and over and over until the whole world knows your glory.  Through Jesus our Lord, through the one who embodies your glory in all its fullness, we pray.  Amen.

Share a commentObedience is supposed to make things better, right? Moses walks into Pharaoh's court with a clear word from God and walks out to find Israel's workload doubled, their hope evaporating, and their leaders spitting blame in his face. We sit with that brutal turn in Exodus 5 and the very human crash that follows when your best efforts seem to trigger the opposite result. From Pharaoh's ego to the no straw brick quota, the pressure is designed to break a people and silence worship. We talk through why disappointment often shows up right after a moment of real spiritual momentum, and why Moses' next move matters so much: he returns to the Lord with his questions instead of walking away hardened. That single choice becomes the hinge between bitterness and maturity. God's response is not a step-by-step tactic but a revelation of identity and power. The repeated “I am the Lord” and the cascade of “I will” promises reshape the whole story, moving the weight off Moses' ability and onto God's character, sovereignty, and faithfulness. We also draw out a simple application that hits close to home: affliction produces wisdom, and wisdom learns to trust the invisible hand of a God who keeps his word. If you're asking “why” or “how” right now, listen through to the end, then subscribe, share this with a friend who's tired, and leave a review with the question you're carrying today.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

Share a commentObedience is supposed to make things better, right? Moses walks into Pharaoh's court with a clear word from God and walks out to find Israel's workload doubled, their hope evaporating, and their leaders spitting blame in his face. We sit with that brutal turn in Exodus 5 and the very human crash that follows when your best efforts seem to trigger the opposite result. From Pharaoh's ego to the no straw brick quota, the pressure is designed to break a people and silence worship. We talk through why disappointment often shows up right after a moment of real spiritual momentum, and why Moses' next move matters so much: he returns to the Lord with his questions instead of walking away hardened. That single choice becomes the hinge between bitterness and maturity. God's response is not a step-by-step tactic but a revelation of identity and power. The repeated “I am the Lord” and the cascade of “I will” promises reshape the whole story, moving the weight off Moses' ability and onto God's character, sovereignty, and faithfulness. We also draw out a simple application that hits close to home: affliction produces wisdom, and wisdom learns to trust the invisible hand of a God who keeps his word. If you're asking “why” or “how” right now, listen through to the end, then subscribe, share this with a friend who's tired, and leave a review with the question you're carrying today.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

The Nazi Holocaust of the Jews stands as one of the most horrifying events in human history, a time when Satanic hatred was organized, mechanized and carried out through a political system that marked, isolated, transported and murdered the Jewish people by the millions. The world looked upon the smoke of Auschwitz, Treblinka, Sobibor, Dachau and the other killing centers and said “never again,” but the Bible says something very different. The Bible says, “The thing that hath been, it is that which shall be,” and the same hatred that rose up under Pharaoh, Haman, Herod and Hitler will rise again under Antichrist. The Holocaust was not the end of antisemitic persecution; it was a warning shot of what fallen man and Satanic government are capable of doing when God removes restraint. And it's fixing to come again.“For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.” Matthew 24:21 (KJB)On this episode of the Prophecy News Podcast, if the Holocaust was one of the darkest valleys of human history, then the coming great Tribulation will be the darkest valley of all time. Hitler's Reich targeted the Jews in Europe; Antichrist's Beast system will target the Jews on a global scale. Hitler used trains, camps, numbers, propaganda and death decrees; Antichrist will use worship, technology, economics, global government and the mark of the Beast. This is why the Bible calls that coming period “the time of Jacob's trouble.” It is not called the time of the Church's trouble, because the Church is not Jacob. Jacob is Israel. Jeremiah says, “Alas! for that day is great, so that none is like it: it is even the time of Jacob's trouble; but he shall be saved out of it.” Jeremiah 30:7 (KJB). That verse matches perfectly with the words of Jesus in Matthew 24. The Jewish people will once again become the target of the Devil's final rage, and the nations of the world will once again turn against Israel. The Holocaust showed us what one demonized empire could do to the Jews; the time of Jacob's trouble will show what a demonized world under Antichrist will do when Satan knows his time is short. The same spirit that built the death camps is the same spirit that here in 2026 chants for Israel's destruction, funds terror, fires missiles and prepares the nations for the final satanic campaign against the Jews. The uniforms change, the slogans change, the technology changes, but the hatred remains the same. There is no new thing under the sun. The difference is that the Holocaust ended with the defeat of Nazi Germany, but the great Tribulation ends with the visible, bodily return of Jesus Christ at the Second Advent. Hitler was stopped by armies; Antichrist will be destroyed by the Lord Himself. The Holocaust left survivors to testify; the time of Jacob's trouble will leave a purified remnant of Israel who will look upon Him whom they have pierced and finally receive their Messiah. That is why Christians should care about the Holocaust, and that is why Christians should pay attention to the war with Iran. The headlines are moving in the same direction prophecy has always pointed: Israel surrounded, the nations raging, false peace rising, and Jacob's trouble waiting just beyond the horizon. Today we look at the Nazi Holocaust to see the Spirit of Prophecy carrying us headlong into the headlines!

Surah Al-Qasas (Chapter 28 of the Qur'an) tells the story of Prophet Musa (Moses) and highlights themes of faith, justice, patience, and Allah's guidance. The surah begins with the oppression of the Israelites under Pharaoh and describes how Musa was miraculously protected as a baby and raised in Pharaoh's palace. It follows his journey from exile to prophethood, including his encounter with Allah at Mount Sinai and his mission to free his people. The surah also recounts the story of Qarun (Korah), a wealthy man who became arrogant because of his riches and was ultimately destroyed as a warning against pride and greed. Overall, Surah Al-Qasas emphasizes that power and success come from Allah alone, and that righteousness, humility, and trust in God lead to true success. This video series is a curated collection of reflections and summaries drawn from the 30 Days with the Qur'an series, where each Juz was explored over the month of Ramadan. While not a full tafsir, these concise and heartfelt talks aim to highlight key themes and insights from each Surah to inspire a deeper connection with the Qur'an. In this series, we've taken those reflections and focused them surah by surah, offering a dedicated video for each chapter of the Qur'an. The goal is to spark curiosity, build motivation, and encourage further study of the Qur'an in a manageable, engaging format. Whether you're revisiting familiar Surahs or exploring new ones, these summaries are here to help you pause, reflect, and fall in love with the Qur'an all over again. Link to donate – https://www.whitethread.org/whitethread-centre/

Today's culture often promotes a comfortable version of Christianity—one that avoids suffering, sacrifice, and spiritual testing. But in today's episode of the MY Devotional Podcast, Dr. Michael Youssef warns that easy-believism produces shallow faith: faith that may seem supported inside the church building but wilts when tests, trials, and persecution come. James tells believers to consider trials pure joy because the testing of faith produces perseverance. Spiritual endurance is not cultivated by avoiding challenges, but by facing them with Christ. Trials can either turn us away from the Lord or teach us to run to Him—and Scripture calls us to choose resilient hope in every circumstance. Dr. Youssef reminds us that when believers are rooted in Christ, it does not matter where they are planted. Joseph was planted in Pharaoh's prison, yet God raised him to become prime minister of Egypt. Daniel was planted in the lions' den, yet God lifted him to serve kings. Shadrach, Meshach, and Abednego were planted in the fiery furnace, yet God used them to bear witness before rulers. When your faith is tested, do not give up. Fix your eyes on Jesus, call upon the Lord for help, rely on His strength, and remember the eternal reward that awaits you in Christ. Pray with me.  Precious Lord, when the next trial comes, help me to respond with utter joy, knowing that You will use the situation to shape and strengthen me. I pray in the name of Jesus. Amen. The voice you hear on the MY Devotional podcast is digitally generated with Dr. Youssef's permission. If today's devotional stirred a question, burden, or need for prayer, you don't have to walk through it alone.

Welcome to the Christmas series! Herod, boiling in a jealous rage, commits the same act as Pharaoh did long ago. In a chaotic and fiery frenzy, children are taken from their homes and killed, all because of the pride of one man. Sign up for special devotionals at StoriesoftheMessiah.com. As we dive deeply into iconic Bible heroes' enthralling narratives, we find more than just stories of faith and miracles. We discover a recurrent theme, a spiritual undertone that connects each tale to the grandeur of the Gospel. They're not just standalone legends; they're threads in a divine tapestry, weaving a story that foreshadows Jesus Christ, the ultimate hero, the promised Messiah who brings light to the darkest corners of history. For more Bible stories download the Pray.com app.  To learn more about Rabbi Schneider visit https://discoveringthejewishjesus.com/  Learn more about your ad choices. Visit podcastchoices.com/adchoices

Send us Fan MailTime can feel like a tyrant when you're rushing, waiting, or wondering why life isn't “on schedule.” We take a different angle: time as a value, a set of seasons, and a pattern you can learn to read. From time zones and shifting calendars to the strange experience of rain showing up in summer, we talk about why timing shapes everything and why nothing on earth truly escapes time. We lean on 1 Chronicles 12:32 and the sons of Issachar, described as people who understood the times and knew what Israel should do. That single line becomes a practical framework for leadership, decision-making, and spiritual discernment: knowing when to move, when to hold back, and when support actually matters. We also trace timekeeping back to creation itself, where the sun and moon establish cycles that power real life on earth, including the daily rhythm behind photosynthesis, respiration, and the balance of ecosystems. Then we zoom out to the big stories that keep pointing to seasons and signals: Pharaoh's agricultural dream, Joseph's cosmic imagery, Daniel's timing, Revelation's arc of what was and what will be, and the Magi who say, “we saw his star.” We close with Job's night-sky language about Orion and the Pleiades, contrasting human observation with God's active governance of times and seasons, plus a final reflection on purpose: if the stars stay on course, maybe your story hasn't drifted either. Subscribe, share this with a friend who feels stuck in timing, and leave a review with the season you think you're in right now.Support the showYou can support this show via the link below;https://www.buzzsprout.com/1718587/supporters/new

I wore a full Pharaoh costume to an Australia vs. Egypt World Cup match, not knowing who was playing when I bought the ticket, and it turned into one of the most unexpected lessons on identity I have ever lived. Within minutes of walking toward the stadium, Egyptian fans were high-fiving me, strangers were lining up for photos, and paparazzi were waving me down. What started as my mom's fun idea became a real-time demonstration that how you show up determines the environment you create around yourself. I want to challenge you to think about what identity you are actually embracing every single day, because the world can only respond to what you choose to put in front of it. Key Takeaways Your identity is largely determined by how you choose to show up, not just who you say you are privately. Fully committing to the bit, whether a costume or a goal, is what makes others take notice. Wavering breaks the spell. Asking yourself 'who am I today' is not a trivial question. It sets the standard for every interaction that follows. Spurts of commitment are not enough. Consistent, unwavering dedication to your identity is what builds trust and credibility with others. You may not own a country, but you carry the same potential for confidence and leadership that a king or queen would have. You have to embrace it. Action Steps Write down the identity you want to project today, a leader, a closer, a builder, and then list three behaviors that person would show up with before you leave the house. Identify one area where you have been wavering on your commitments and make a decision right now to stay in character no matter how uncomfortable it gets. Ask yourself: if I had the full confidence of a king or queen, how would I handle my biggest challenge this week? Then act from that answer. Notable Quote You have that royalty inside of you. You have to embrace it and rule accordingly.

CheckoutThe God Centered Concept Academy Training Community to learn what growth in Christ ishttps://api.tuvu.com/redirectGroup/6a2ac0e2c9f728027338244cCheck out this link to view Kingdom Cross Roads on TV.https://jesussaid.tv/?affiliate=tswright_gccTo get a copy of our new book "Embracing the Truth" or to have TS Wright speak at your event or conference or if you simply want spiritual or life coaching or just a consultation visit:www.tswrightspeaks.comVisit our website to learn more about The God Centered Concept. The God Centered Concept is designed to bring real discipleship and spreading the Gospel to help spark the Great Harvest, a revival in this generation.www.godcenteredconcept.comKingdom Cross Roads Podcast is a part of The God Centered Concept.In this episode of Kingdom Cross Roads Podcast, host T.S. Wright welcomes back Joshua Spatha for a deep biblical conversation on Moses, Pharaoh, the Exodus, and the wilderness journey of Israel.The discussion begins with Moses at the burning bush, where God confronts Moses' reluctance and calls him into a divine assignment. From there, the conversation moves into Egypt, where Moses stands before Pharaoh in what becomes a direct confrontation between the God of Israel and the false authority of Pharaoh.T.S. and Joshua unpack the meaning of the ten plagues, the hardening of Pharaoh's heart, and why God used this confrontation to reveal His glory, power, and authority. They also address difficult theological questions about suffering, divine justice, God's authority over life and death, and why believers must recognize that God's ways are higher than man's ways.The second half of the episode focuses on Israel's wilderness journey. T.S. and Joshua discuss the Red Sea, manna, spiritual amnesia, Israel's repeated grumbling, and the importance of building memorials of remembrance when God proves Himself faithful. They connect Israel's wilderness testing to the believer's own walk of faith, showing how trials can produce endurance, spiritual maturity, and deeper trust in Christ.This episode is a strong reminder that God never loses, His authority is absolute, and His faithfulness remains even when His people struggle to trust Him.Key Topics CoveredMoses and the burning bushMoses' reluctance and God's callGod versus PharaohThe ten plagues of EgyptThe hardening of Pharaoh's heartGod's authority over life and deathWhy God allows suffering and hardshipIsrael crossing the Red SeaThe wilderness journeyManna, grumbling, and spiritual amnesiaJoshua and Caleb's faithThe danger of forgetting God's faithfulnessMemorials of remembranceTrials, endurance, and spiritual maturityEmbracing the cross instead of pursuing comfortGuest InformationJoshua Spatha is the author of Mere Spirituality and can be found at mperspective.org. His book is also available on Amazon.KeywordsMoses and Pharaoh, God versus Pharaoh, Exodus Bible study, Moses in Egypt, ten plagues of Egypt, hardening of Pharaoh's heart, Israelites in the wilderness, Red Sea crossing, wilderness journey Bible, Joshua and Caleb, spiritual amnesia, remembering God's faithfulness, biblical suffering, divine justice, God's authority, Kingdom Cross Roads Podcast, TS Wright, Joshua Spatha, Mere Spirituality, Embracing the Truth, Christian podcast, Bible teaching podcast, Torah discussion, Exodus Leviticus Numbers Deuteronomy, God Center Concept Academy

Even when Joseph was in prison, God was at work behind the scenes. When Pharaoh had troubling dreams, God enabled Joseph to interpret them. For years, Joseph sat powerlessness in prison but overnight became the most powerful man in Egypt. Genesis 41-42 Speaker: Kyle Idleman

Together with Fr. Mike, we continue our examination of the sacrament of the Eucharist. Fr. Mike takes us back to the Book of Genesis, the sacrifices of Cain and Abel, and the Book of Exodus, the story of Moses and Pharaoh. He emphasizes that the point of freedom in life is to be led to the freedom to worship God and that it matters to God that we freely choose to attend the Holy Sacrifice of the Mass. Today's readings are Catechism paragraphs 1356-1361. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.