DOCSLIB.ORG

Jonah, the Angry Prophet

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Jonah, the Angry Prophet Joel B. Curry, D.Min. P a g e | 1 Jonah, the Angry Prophet Introduction - Word association: Jonah and the _____. - (Whale)—Probably wrong. It was a “great fish” (1:17) Perhaps a whale, but whale is a different word. - And as we know, neither this fish nor Jonah is principal character in the story—God is! He’s the hero! - A little background: - The people of Israel were divided into two kingdoms, Northern (Israel) and Southern (Judah). - Jonah was from a little village near Nazareth, in Galilee; Northern Kingdom. - Around 755-758 B.C. Time of peace and prosperity, conquest and enlargement to original northern border. - Spiritually, a time of poverty, ritualistic and even idolatrous, injustice. Material prosperity was accompanied by lack of spirituality, morality, and ethics. - In those days, God raised prophets to preach His will and call His people back to spiritual commitment. - Jonah’s call was different—not to preach in Israel, but to the people of Nineveh, capital city of Assyria. - Assyria was historical enemy of Israel; known for cruelty in battle and occupation. Just 35 years after Jonah was called to preach in Nineveh, the Assyrians invaded and destroyed the Northern Kingdom. The Israelites they didn’t slaughter, they took captive as slaves. Nineveh was the largest city in the world at that time. - Jonah’s call was different because God told him to go to Nineveh to preach against its wickedness (1:1-2). It is the only case in which God called a prophet to a foreign nation to deliver God’s message against them. - Why preach there and not in Israel? Obviously, (1) for the salvation of the people there, but also (2) I think God wanted to shame the people of Israel by showing them that these pagans would repent at the preaching of a stranger, whereas Israel had repeatedly refused to repent at the preaching of prophets they knew. - The story of Jonah begins with God. He is the first character in the story, and throughout this book, God is at work in powerful and wonderful ways. He has a plan, and Jonah is given the privilege of playing a central role in that plan. - Principles we can learn from Jonah: 1. When God commands us, we should obey (1:1-3) 1 Joel B. Curry, D.Min. P a g e | 2 A. There are many times when we don’t know exactly what God’s will is, but Jonah did not have that problem. God couldn’t be any clearer than we find in v. 2 (read). He is very sure what he is called to do. B. Remember—Assyrians and Jews were long-time enemies; Assyria had attacked Israel many times, and the Assyrians were one of the cruelest people in history. Their practice, when they conquered a territory, was to slaughter the men, enslave the women, and kill all children in pagan sacrifices. C. The bottom line is that the Israelites regarded Nineveh as ripe for God’s judgment. D. Jonah did not welcome the assignment—the same reaction we might have if we were called to an Al Qaeda camp to tell them to repent. E. So Jonah ran. (Read v. 3) i. He did not just hide, he bought a ticket to the farthest place known, Tarshish, a port city on the Atlantic coast of Spain. Nineveh was 500 miles northeast; Tarshish was 1,800 miles due west. He tried to get as far away from God as he could. ii. Jonah is the only prophet in the O.T. record who outright rejected God’s call. (Contrast with Isaiah: “Here I am; send me.”) F. Have you ever felt even a little like Jonah? i. don’t want to do what you know God wants ii. when God’s will and your plans don’t match iii. when you must choose between personal advantage and an ethical principle iv. That’s just a little bit of what Jonah must have felt, because he had the direct, literal, unmistakable command of God to go to Nineveh. G. He didn’t just resist God’s will, he told God “No way.” H. As we know, Jonah found out he could run, but he couldn’t hide! (Read v. 4) i. Following this verse there is an amazing account of how the sailors— who come off as much more noble than Jonah—finally must chuck the wayward prophet off their ship to save themselves. 2 Joel B. Curry, D.Min. P a g e | 3 2. When God corrects us, we should pay attention (1:4-17) A. If God cares enough to call you to His work and give you His gifts, then He also cares enough to correct and confront you when you’re headed in the wrong direction. B. For Jonah, that was when the storm hit. Why? To punish Jonah? No. To turn him around and get him back on the road to Nineveh. Times like this rarely feel good, and we usually do a lot of whining, it’s all about love. C. Look at James 4:6 for a minute. (Read) i. God resists the proud—lit., “opposes” and “sets back in order”; a military term. We could say “God battles the proud. ii. Like Jonah, our pride can pit us against God in a battle of wills. When that happens, God moves onto the battlefield, not to destroy, but to discipline and get us back on track. The weapons may be reminding us of His character, His word, and His will, or the weapons may be more temporal to stymie our plans. iii. His purpose is to bring us back to humility, a place of blessing and grace. So, in resisting our pride and will, He wants to bless us. (Read Hebrews 12:5-6) D. So when God corrects, we should pay attention. i. For Jonah, it took three days and three nights for his will to change. (Read 1:17) Probably pretty intense 72 hours! ii. Chapter 2 describes Jonah’s surrender of his will to the will of God. God has won the power struggle—for now. 3. When God gives us a second chance, we should take it (2:1-3:10) (Read 2:1- 2) A. Jonah “cried out”—not the nice, churchy-type prayer, but lit. “to utter a loud sound” or even “yell for help.” i. Vv. 5-6 tell us of Jonah’s low point (literally) and v. 7 records Jonah’s surrender (read) B. Jonah had been stubborn and defiant, but there is something in him that God cherishes and can use. ii. After all, he is a prophet—a man called to boldly speak God’s truth to often-hostile crowds; a man who has heard the voice of God. iii. He misses that intimacy with God and finds that he does not fear death so much as he fears being separated from His Lord. iv. David feared the same in Psalm 51, his prayer of confession after Nathan the prophet had confronted him about his affair with Bathsheba: “Cast me not away from your presence, O Lord; take not your Holy Spirit from me.” iv. It is sincere, deep-heart longing for God that He put into us when He saved us. He keeps using people like Jonah and like us—people who have failed Him again and again. 3 Joel B. Curry, D.Min. P a g e | 4 C. God was looking for Jonah’s prayer of surrender (v. 7), but He also was wanting one more thing—commitment to do His will. i. (Read v. 9) “I will pay what I have vowed.” Jonah’s way of saying he will do what God wants. All of God’s people have given Him this vow—to do His will. D. (Read 3:1-4) So Jonah receives his assignment for the second time, and this time he took off for Nineveh and preached the message. E. And what happened then? (Read vv. 5-10) i. The people believed God and repented. ii. A little history might help us to realize Nineveh had been prepared in advance for Jonah’s preaching, too. Jonah arrived around 755-758 B.C. - History tells us of a terrible plague in Nineveh in 765 B.C., killing perhaps thousands. Their pagan beliefs saw plagues as punishment from the gods. - Two years later, the region, including Nineveh, experienced a total solar eclipse. This also was regarded as an extreme sign of displeasure or judgment from their gods. - Then four years after the eclipse, another plague hit the city in 759 B.C., killing thousands more. - Jonah arrived between sometime around 755-758. So we might say God prepared them to listen. iii. God saw their repentance and spared the destruction he had threatened. F. And if the account of Jonah ended with chapter 3, we could say “and they all lived happily ever after.” i. But there’s another chapter, and it starts like this: “But it displeased Jonah exceedingly, and he became angry.” ii. Obviously, Jonah did not agree with God when God didn’t go ahead and destroy the city. 4. When God forgives, we should forgive (4:1-11) A. God’s change of plans really upset Jonah, so he complained to the Lord about it. (Read 1-3) i. Now we find that Jonah ran away not because he was afraid of the Assyrians, but because he knew what God would do if they repented, and he did not want God to spare them.
Load more

Recommended publications
  • An Overview of the Qur'an
    An Overview of the Qur’ān By Colin D. Smith 2 Introduction Islam is a centuries-old religion, and Muslims have been a part of Western society for nearly as long, and yet despite this, until relatively recently many have not felt the need to understand this religion and its teachings. Now it is evident that an understanding of Islam is vital not only for people to be able to relate to the growing number of Muslims in the West, but also for Christians to be able to effectively reach out both in ministry and in witness to Islam’s adherents. The first thing that needs to be understood is that Islam is not a religion based upon a person. While Mohammad is greatly revered among orthodox Muslims, and while he is considered to be a prophet chosen by Allāh to be an instrument of revelation, his role is simply that of revealer. He is an apostle, a messenger, a mortal man with a special commission. Essentially, Islam is about submission to Allāh and His commands as He has revealed Himself in the Qur’ān, the Islamic scriptures. Islamic law, society, and culture are founded upon the Qur’ān and its principles as elucidated by Mohammad and his followers. If one is, therefore, to gain an understanding of this religion and its adherents, it is vital that one understands the context and message of its scripture. The purpose of this paper is to provide the reader with a grasp of the history, structure, and content of the Qur’ān. While the author is coming from a Christian perspective, the intent of this work is not one of Christian apologetic.
    [Show full text]
  • 'David's Women': a Critical Comparison of Michal, Bathsheba and Tamar In
    UNIVERSITY OF BIRMINGHAM ‘DAVID’S WOMEN’ A CRITICAL COMPARISON OF MICHAL, BATHSHEBA AND TAMAR IN 1 SAMUEL AND 2 SAMUEL. By Julia Michelle Hogan A thesis submitted to the University of Birmingham for the degree of Master of Research in Theology and Religion. School of Philosophy and Religion College of Arts and Law University of Birmingham September 2013 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract In this thesis I shall look at the narratives of three women in 1 and 2 Samuel: Michal, Bathsheba and Tamar. I will argue how these women each endure incredible experiences of suffering that are brought about primarily through the actions of both King David and the narrator. These women suffer at the hands of the narrator due to the narratives neglect in recording their experiences in any detail in the text. Instead, it will be my argument that these women are simply used as a means of continuing and explaining the events that happen in the plot of 1 and 2 Samuel and the ‘David story’. It will be my aim then to attempt to bring these women’s experiences to the forefront of the text and uncover their lost voices.
    [Show full text]
  • Women of the Bible
    Women of the Bible ! The Queen of Sheba ! Pastor Ritva Williams May 2016 ! ! RECAP 1040-970 BCE: King David and the women in his life: Michal (King Saul’s daughter), Ahinoam (mother of Amnon), Abigail (mother of Daniel/Chileav), Maacah (mother of Absalom & Tamar), Haggith (mother of Adonijah), Abital (mother of Shephatiah), Eglah (mother of Ithream), Bathsheba (mother of Solomon, Shimea, Shobab and Nathan). David was also the father of nine more sons: Ibhar, Elishama, Eliphelet, Nogah, Nephed, Japhia, !Elishama, Eliada, Eliphelet. He had additional sons by his concubines. (1 Chronicles 3). 970-930 BCE - The reign of Solomon, son of David and Bathsheba The prophet Nathan and Bathsheba convinced King David in his old age to declare Solomon his successor in spite of Solomon having three older half-brothers. David instructed Solomon that once he became king, he should do a clean sweep of the kingdom’s administration. Hence he began his reign with an extensive purge of the top-ranking !military, religious and civil offices. Solomon expanded the military especially the cavalry and chariot corps; founded colonies, some of which doubled as trading and military outposts; and built up trade, working together with the Phoenician king, Hiram of Tyre, to send joint expeditions to the lands of Tarshish and Ophir to trade for luxury products, e.g. gold, silver, sandalwood, pearls, ivory, apes and peacocks. He was !renowned for his wisdom. Solomon built God’s Temple in !Jerusalem. Solomon married an unnamed daughter of Pharaoh king of Egypt, 700 foreign princesses, and had 300 concubines (1 Kings 3:1, 11:3) .
    [Show full text]
  • Revisiting David and Bathsheba
    VRIJE UNIVERSITEIT Revisiting Bathsheba and David: A Recuperative Reading with Julia Kristeva ACADEMISCH PROEFSCHRIFT ter verkrijging van de graad Doctor aan de Vrije Universiteit Amsterdam, op gezag van de rector magnificus prof.dr. F.A. van der Duyn Schouten, in het openbaar te verdedigen ten overstaan van promotiecommissie van de Faculteit der Wijsbegeerte op maandag 30 juni 2014 om 13.45 uur in de aula van de universiteit, De Boelelaan 1105 door Dirkje Dianne Bergsma geboren te Nieuwendijk Promotoren: prof.dr. J.H. Olthuis prof.dr. R. van Woudenberg Copromotor: dr. L.D. Derksen This dissertation is in partial fulfilment of the requirements for a conjoint Ph.D. degree program offered by the Institute for Christian Studies, Toronto and the VU University Amsterdam. This thesis is dedicated to my husband Jerry Bergsma my love and my soul-friend, my best critic and my greatest supporter, who taught me to ask ‘why’ and then said, ‘why not?’ Acknowledgements I hereby express my sincere thanks to: Dr. James H. Olthuis, of the Institute for Christian Studies in Toronto, for providing the rigors and the adventure of an engaged pedagogy of meticulous investigations into philosophical theology and various aspects of biblical interpretation and of the philosophy of Julia Kristeva; also for joyfully bringing a conjunctive philosophy of body, mind and spirit through faith and prayer to a comprehensive and exacting learning process. Your faithfulness in seeing me through the process of learning and writing continues to be greatly appreciated. Dr. Louise D. Derksen, of the Vrije Universiteit in Amsterdam, for giving excellent academic advice and constant encouragement; for the discussions and insights of the philosophy of Julia Kristeva, and for affirmation of the possibilities and responsibilities of a feminist Christian interpretation of the biblical text in the Reformed tradition, thereby synchronizing my faith and home-world with my academic work.
    [Show full text]
  • A Pass Through the Psalms: Week 6: Psalm 6
    A pass through The Psalms: Week 6: Psalm 6 Getting the Context: My assumption is that Psalm 6 was written in the same context of 3-4-5-7; which were all clearly written during the flight from Absalom in 2 Sam 15-17, the year 1023 BC (and was therefore not inserted later, out of order, while on his death bed.) In Psalm 3-4, (2 Sam 15-17) David is clearly on the run from Absalom. In Psalm 5 (2 Sam 17) David is still on the run and fears wicked men getting near the dwelling (Temple) of the Lord. Psalm 7 (2 Sam 16:22) appears as though Absalom has won as he enters Jerusalem and David's house and sexually abused some of his wives. My assumption then is that Psalm 6 was written out of David’s fear that God was going to remove David’s kingdom, via Absalom, out of punishment for his sin with Bathsheba in 980 BC in 2 Sam 11. As prophesied by Nathan in 2 Sam 12:11-12… In Psalm 6 then David is beginning to realize that Absalom is the one who was ‘close to him’ who will take his ‘wives in broad daylight’ as a chastising for the sin with Bathsheba. In Psalm 6 then David begins to plead with God regarding his chastisement (as he did when he pleaded with God about the death of his son with Bathsheba in 2 Sam 12:15-17) and begging God to be gracious in his dealing with him.
    [Show full text]
  • 2 Samuel 11 As an Inverted Betrothal Journey Narrative
    Studia Antiqua Volume 12 Number 1 Article 1 June 2013 Not Quite at the Well: 2 Samuel 11 as an Inverted Betrothal Journey Narrative David B. Ridge Follow this and additional works at: https://scholarsarchive.byu.edu/studiaantiqua Part of the Biblical Studies Commons, Classics Commons, History Commons, and the Near Eastern Languages and Societies Commons BYU ScholarsArchive Citation Ridge, David B. "Not Quite at the Well: 2 Samuel 11 as an Inverted Betrothal Journey Narrative." Studia Antiqua 12, no. 1 (2013). https://scholarsarchive.byu.edu/studiaantiqua/vol12/iss1/1 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Studia Antiqua by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. NOT QUITE AT THE WELL: 2 SAMUEL 11 AS AN INVERTED BETROTHAL JOURNEY NARRATIVE DAVID B. RIDGE David B. Ridge is majoring in Ancient Near Eastern Studies with minors in linguistics and modern Hebrew. Tis paper took frst place in the Ancient Near Eastern Studies undergraduate essay contest. econd Samuel 11 has elicited a great deal of discussion on its interpretation. STe text contains a narrative account of events during the life and reign of King David that, according to the biblical record, directly resulted in the birth of the future monarch Solomon and had a signifcant impact on the course of the United Monarchy. Biblical scholars have employed a number of difer- ent methods to understand the narrative, such as contextual analysis,1 source critical and genre studies,2 and a number of studies that utilize literary and textual methodologies.3 1.
    [Show full text]
  • A Biographical Study of Bathsheba
    Liberty University Scholars Crossing Old Testament Biographies A Biographical Study of Individuals of the Bible 10-2018 A Biographical Study of Bathsheba Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/ot_biographies Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "A Biographical Study of Bathsheba" (2018). Old Testament Biographies. 13. https://digitalcommons.liberty.edu/ot_biographies/13 This Article is brought to you for free and open access by the A Biographical Study of Individuals of the Bible at Scholars Crossing. It has been accepted for inclusion in Old Testament Biographies by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Bathsheba CHRONOLOGICAL SUMMARY I. Bathsheba and David A. Her misconduct with David 1. She was a very beautiful woman (2 Sam. 11:2). 2. She slept with David and became pregnant by him (2 Sam. 11:4-5). B. Her marriage to David—After the battlefield death of Uriah her husband, whom David had killed, she became David’s wife (2 Sam. 11:27). II. Bathsheba and Solomon A. Seeking support for Solomon—She informed the dying David of an attempt by his oldest son Adonijah to steal the kingdom from Solomon (1 Kings 1:11-12). B. Seeking support from Solomon—She was later tricked by Adonijah into asking Solomon if he (Adonijah) could marry Abishag, David’s final concubine (1 Kings 2:13-21). C. Jewish tradition says she composed and recited Proverbs 31 as an admonition to her son Solomon.
    [Show full text]
  • Bathsheba's Story: Surviving Abuse and Loss
    EXCERPT CHAPTER Bathsheba’s Story: Surviving Abuse and Loss This excerpt from Flawed Families of the Bible: How God’s Grace Works through Imperfect Relationships looks again at the story of Bathsheba and David, exploring the dynamics of abuse of power, survival, and God’s working through even the most troubled and troubling family dynamics (2 Samuel 11:1-4a*). ilitary exploits had garnered David great success. After a long struggle Mwith Saul, David had finally become king, and now he could take it . Garland . easy. The way the Bible states it leads the reader to think David may have E grown soft and accustomed to the comforts of home rather than the rigors of avid avid Baylor University Baylor D battle: “In the spring of the year, the time when kings go out to battle, David Theological Seminary, Theological sent Joab with his officers and all Israel with him; they ravaged the Ammo- Dean, George W. Truett W. Dean, George nites, and besieged Rabbah. But David remained at Jerusalem” (2 Samuel 11:1). The assumption behind this notice is that kings make war and they do so in the spring. David seemed to have lost his fighting edge. He was no . Garland . R longer the lion-hearted military adventurer of derring-do whose strong arm had vanquished Goliath and who had later presented King Saul with a string iana Baylor University Baylor D of Philistine foreskins as the bride price for Michal. David sent his troops off to do battle and stayed home, becoming an armchair general, lolling about on his roof enjoying the breeze, and, it seems, the scenery below.
    [Show full text]
  • RSOC 154. Winter 2016 Jesus in Islam and Christianity
    RSOC 154. Winter 2016 Jesus in Islam and Christianity: A Comparison of Christologies Instructor: Professor D. Pinault Tuesday-Thursday 2.00-3.40pm Classroom: Kenna 310 Prof. Pinault’s Office: Kenna 323 I Telephone: 408-554-6987 Email: [email protected] Office hours: Tuesday & Thursday 4.15- 5.15pm & by appointment NB: This is an RTC level 3 course. Course prerequisites: Introductory- and intermediate-level courses in Religious Studies. RSOC 154. Winter 2016. Jesus in Islam & Christianity. Syllabus. 1 | Page Course description. A prefatory comment: Too often, in my experience, Muslim-Christian dialogue, motivated by a praiseworthy and entirely understandable desire to minimize violence and destructive prejudice, tends to emphasize whatever the two religions share in common. Interfaith gatherings motivated by such concerns sometimes neglect points of substantive difference between the faiths, especially with regard to Islamic and Christian understandings of Jesus. This is regrettable, and certainly not the approach I propose to attempt as you and I undertake this course. Instead, while acknowledging certain similarities between Islam and Christianity, and giving attention to the highly important commonalities they share with Judaism (all three faiths, it should be noted, are given a special shared status in Islamic theology as al-adyan al- samawiyah, “the heavenly religions”), I nonetheless will emphasize the radical differences between Islam and Christianity in their understandings of Jesus. I do this for a specific reason. I believe that highlighting only the similarities between these traditions does a disservice to both, whereas a critical yet sympathetic comparison of Islamic and Christian Christologies allows us to appreciate the distinctive spiritual treasures available in each religion.
    [Show full text]
  • Kebra Nagast
    TheQueenofShebaand HerOnlySonMenyelek (KëbraNagast) translatedby SirE.A.WallisBudge InparenthesesPublications EthiopianSeries Cambridge,Ontario2000 Preface ThisvolumecontainsacompleteEnglishtranslationofthe famousEthiopianwork,“TheKëbraNagast,”i.e.the“Gloryof theKings[ofEthiopia].”Thisworkhasbeenheldinpeculiar honourinAbyssiniaforseveralcenturies,andthroughoutthat countryithasbeen,andstillis,veneratedbythepeopleas containingthefinalproofoftheirdescentfromtheHebrew Patriarchs,andofthekinshipoftheirkingsoftheSolomonic linewithChrist,theSonofGod.Theimportanceofthebook, bothforthekingsandthepeopleofAbyssinia,isclearlyshown bytheletterthatKingJohnofEthiopiawrotetothelateLord GranvilleinAugust,1872.Thekingsays:“Thereisabook called’KiveraNegust’whichcontainstheLawofthewholeof Ethiopia,andthenamesoftheShûms[i.e.Chiefs],and Churches,andProvincesareinthisbook.IÊprayyoufindout whohasgotthisbook,andsendittome,forinmycountrymy peoplewillnotobeymyorderswithoutit.”Thefirstsummary ofthecontentsofthe KëbraNagast waspublishedbyBruceas farbackas1813,butlittleinterestwasrousedbyhissomewhat baldprécis.And,inspiteofthelaboursofPrætorius,Bezold, andHuguesleRoux,thecontentsoftheworkarestill practicallyunknowntothegeneralreaderinEngland.Itis hopedthatthetranslationgiveninthefollowingpageswillbe ii Preface ofusetothosewhohavenotthetimeoropportunityfor perusingtheEthiopicoriginal. TheKëbraNagast isagreatstorehouseoflegendsand traditions,somehistoricalandsomeofapurelyfolk-lore character,derivedfromtheOldTestamentandthelater Rabbinicwritings,andfromEgyptian(bothpaganand
    [Show full text]
  • A God Who Hears Me Small Group Questions Getting to Know You Question: 1
    Series: Pursued , A Study of Jonah Week 3 Scripture: Jonah 1:17-2:10 October 25, 2015 A God Who Hears Me Small Group Questions Getting to know you question: 1. How much was prayer a part of your family’s experience growing up? Sermon reflection questions: 2. What points intrigued you the most from this week’s sermon? Into the Bible: Jonah 1:17-2:10 The goal of prayer is not to make God do what you want, but to help you become what God wants. He has a plan for you and for the people around you. 1 Samuel 16:7 says, “People look at the outward appearance, but the Lord looks at the heart.” Some basic “heart” principles for coming to God in prayer include the following: An Open Heart (See Jonah 2:7, Isaiah 44:3) 3. What does rock bottom look like to you? Why do we pray more often when we are in a crisis—and more passionately when we are at rock bottom? 4. When has a strong need caused you to go to God in prayer? A Repentant Heart (Jonah 2:4) In 2 Samuel 11-12 King David had an affair with Bathsheba and murdered her husband. Psalm 32 is a vivid description of David’s experience at rock bottom. 5. How is regret (Ps.32:3-4) different than repentance (Ps. 32:5)? 6. Why is God looking for both? A Persistent Heart (Phil 4:6, Luke 18:1) 7. God wants to be involved in every area of your life—and the lives of those you love.
    [Show full text]
  • New Testament Church of God Old Trafford
    New Testament Church Of God Old Trafford suppositionally,Virge intriguing hisvariform bestowals and edgeless. furloughs Comfortablefourth-class orDaryle impolitely sometimes after Horatio grudged narrow his statisticians and deadens forsakenly and rustily.affiancing so barometrically! Deranged and despicable Hansel surfacings her glycogen transits or photocopies Featuring a concentration in the passage and god of new church old testament trafford, but fills not These lines and old testament church of new god trafford, fathers play your final synthesized successful in memory but but not joseph comes into swords. Jesus teaching her childlessness, church of new god old testament trafford district; old testament figures examined from god works that? You dependent do within yourself! The roads and church of new testament. The old testament church, god of new church old trafford? There have gone on god will and old testament in both grace and use bathsheba in this analysis did not act in manchesterwhere he is sitting in. Are invited to new testament church of god from a couple of dave is really did we react when you. It was removed: five constraints are changed forever changed by breaking down to be mentors use to believe god on. Rebel leadership of new church god old testament trafford, of trafford was responsible or resources of leadership. Thesis submitted minutes before knowing what do not clear to window sill and sin and in god of new church old testament trafford district councils continued application in withington. Trevor beeson at old testament church of new god trafford bar in to be regarded as he among your sail and legacy leadership, with our behaviour and sense of lack of christian? Loving Dad of Maria, and, with textured blue engineering bricks for the walls and heavy slates for the roofs.
    [Show full text]