[00:00:05] Hello, my name is Sally Moriarty-Flask. Welcome to: From His Word to Our Hearts, my weekly Bible Study podcast.
[00:00:14] Together we will explore the readings to be proclaimed at the Catholic Mass on Sunday, October 19, 2025, the 29th Sunday in Ordinary Time.
[00:00:26] This week's episode is entitled: Persistent Prayer, and in these readings we are reminded that prayer is the greatest weapon we have available to us to counter uncertainty, division, and darkness in ourselves and in the world.
As we journey through the readings this week, consider the following:
Jesus tells his disciples to pray and not lose heart. That message is just as important for us today as it was when the disciples first heard it. Our prayers may not be answered as promptly as we might like them to be, but we know they will be heard and answered. Therefore, we must be persistent, and we must not lose heart.
[00:01:20] So let's begin.
In the name of the Father, and the Son, and the Holy Spirit. Amen.
Heavenly Father, we praise you and we thank you for the gift of your Incarnate Son. Help us to be faithful at all times, to be persistent and patient in our prayer, and never lose heart as we strive to live as Jesus taught us to live. We ask this through Christ our Lord. Amen.
In the name of the Father, and the Son, and the Holy Spirit. Amen.
Now that we've opened our hearts in prayer, let's listen to what God is telling us in the Scriptures.
[00:01:56] Our Gospel this week is from Luke 18: 1-8.
“[Jesus told his disciples a parable], to the effect that they ought always to pray and not lose heart. He said, ‘In a certain city there was a judge who neither feared God nor regarded man; and there was a widow in that city who kept coming to him and saying, “Vindicate me against my adversary.” For a while he refused; but afterward he said to himself, “Though I neither fear God nor regard man, yet because this widow bothers me, I will vindicate her, or she will wear me out by her continual coming.”’ And the Lord said, ‘Hear what the unrighteous judge says. Will not God vindicate his elect, who cry to him day and night? Will he delay long over them? I tell you, he will vindicate them speedily. Nevertheless, when the Son of man comes, will he find faith on earth?’”
This week the Lectionary jumps from the middle of chapter 17 to the beginning of chapter 18, and what we miss in the verses the Lectionary omits is a question-and-answer session about the coming of the kingdom… well, really, only one question and a very long answer. Chapter 18 then begins with a parable about being persistent in prayer and this parable is found only in Luke.
[00:03:38] Since we hear that the judge in this parable does not fear God, it's probably safe to assume that he is a secular judge rather than a religious one. Regardless, let's break open this parable…
“[Jesus told his disciples a parable], to the effect that they ought always to pray and not lose heart.”
[00:04:02] Notice that Jesus is speaking here to his disciples and remember - it was the disciples that actually asked Jesus to teach them how to pray. In response to that request, Jesus taught them the Lord's Prayer, the Our Father. And Jesus is not only telling his disciples to pray, but he's also telling them not to lose heart.
[00:04:28] That always reminds me of Saint Monica who literally spent years praying for the conversion of her pagan husband, her pagan mother-in-law, and her oldest son… the man we now know as Saint Augustine of Hippo. Saint Monica is our model for persistence in prayer.
“[Jesus] said, ‘In a certain city there was a judge who neither feared God nor regarded man;’”
The word regarded that we read there comes from the Greek word and entrepomenos, which can mean respect or regard. The NAB translates that as respect, and I think respect is probably a better translation. To regard someone simply means to think of them or look at them, whereas respect means to value or esteem someone.
[00:05:27] So if we read that passage with the word translated differently, it becomes: a judge who neither feared God nor respected man. That translation makes more sense and helps us realize that this is an unjust judge.
[00:05:49] A just judge, on the other hand, is one who fears God and keeps his commandments, meaning that he would both regard and respect others.
[00:06:01] So that really helps us understand who this unjust, unrighteous judge is.
“and there was a widow in that city who kept coming to him”
Remember, widows were often poor and vulnerable, existing on the margins of society and forced to rely on the generosity of others. The fact that this particular widow keeps appearing before this judge tells us that she is both strong-willed and tenacious.
[00:06:36] Every time the widow appears before the judge, she says…
“Vindicate me against my adversary.”
The word vindicate comes from the Greek word ekdikēson, which can mean retaliate, punish, vindicate, or avenge. The NAB actually translates that phrase as: “render a just decision for me against my adversary.” Either way that phrase is translated, this woman is clearly no pushover.
“For a while [the judge] refused;”
Keep in mind this judge cares nothing about what God or other people think.
“but afterward he said to himself, ‘Though I neither fear God nor regard man, yet because this widow bothers me, I will vindicate her, or she will wear me out by her continual coming.”
The phrase “wear me out” is translated from the Greek word hypōpiazē, which can actually mean to weaken, to wear out, or even to beat up. The NAB translates that as strike me.
[00:07:54] So either way, this judge's motive is purely one of self-preservation. And while he openly acknowledges that he does not fear God, we also have to wonder if his desire to protect himself doesn't also include - in some form or fashion - an attempt to forestall the curse threatened in Deuteronomy 27 to those who are indifferent to the justice that is due to widows and orphans. This judge is certainly well educated… he would have studied the Jewish Scriptures and would have been aware of what was written there.
“And the Lord said, ‘Hear what the unrighteous judge says.’”
Rather than the word hear, a better translation there might be understand. The NAB actually translates that as pay attention. And what Jesus means is that we shouldn't just listen to the words spoken by this judge, but that we should also comprehend their meaning. We need to understand them. We need to look beyond this judge's simple attempt of self-preservation and realize that the widow's tenacity has, in fact, generated the very outcome she originally sought. The judge does render a favorable decision for this very persistent widow. Then Jesus goes on to contrast the behavior of this unjust judge to God's actions. He says…
“Will not God vindicate his elect, who who cry to him day and night?”
[00:09:45] And the Greek word translated here as vindicate is the same word that was used earlier - and in this particular case, vindicate is actually not a bad translation - although avenge would also work. The NAB translates that as: “will not God then secure the rights of his chosen ones?”
[00:10:10] Regardless of how it's translated, we need to see the contrast with the unjust judge. If the unjust judge in this parable could vindicate or avenge or render a just decision for that persistent widow purely out of self-preservation, how much more will God respond to his faithful people who are persistent in prayer?
“Will he delay long over them?”
Ooh, that's a tricky question… and the short answer is – maybe, so we must be patient.
[00:10:53] Our prayers don't necessarily align with what God has planned for us.
[00:11:01] So while we may pray to win a $500 million lottery, that may not actually be the best thing for us in the long run. That's the difference with God's plans versus our hopes. He knows what's best for us. We don't always know that.
And when we think of being patient in prayer again - think of Saint Monica.
“I tell you, he will vindicate them speedily.”
Speedily may not mean the same thing to God that it does to us.
[00:11:40] And we have to keep in mind that God always sees the big picture… he knows his plan. He sees it in motion, in its entirety, all the time.
[00:11:55] We don't… we don't have to… we wouldn't be able to! But we do have to trust God.
[00:12:03] We have to trust that God hears our prayers and answers them at the appropriate time… at HIS appropriate time… and according to his plan. This passage then ends with a sort of disturbing rhetorical question.
[00:12:25] “Nevertheless, when the Son of man comes, will he find faith on earth?”
Again, this is a rhetorical question. Jesus doesn't really expect an answer from his disciples, nor does he receive one.
[00:12:42] And Jesus isn't talking about a particular quantity of faith… as if that's something he can measure to determine its value or worth. He's talking about the quality, the sincerity, of faith that he will find. And notice he says “when the Son of man comes”… he's not talking about his first coming… he's not talking about being with his disciples in 1st century Palestine. He means when he comes again to judge the living and the dead at the end of time.
[00:13:25] What will Jesus find then?
Well… that depends on us - on our willingness to pray and be patient, on our willingness to be faithful to the Gospel above all else.
Saint John of Damascus (priest, Doctor of the Church, and last of the Greek Fathers), wrote that prayer is raising the heart and mind to God.
[00:13:57] Prayer is a conscious and deliberate action, a choice that opens us up to God and keeps us in relation with him. As long as we are persistent in prayer, as long as we don't lose heart, as long as we remain faithful - first and foremost - to the Scriptures and to the Gospel lessons that Jesus preached to his disciples and to us… then Jesus will find sincere faith when he comes again.
[00:14:46] That takes us to our First Reading, which is from Exodus 17: 8-13.
[00:14:54] “[In those days], Am’alek came and fought with Israel at Reph’idim. And Moses said to Joshua, ‘Choose for us men, and go out, fight with Am’alek; tomorrow I will stand on the top of the hill with the rod of God in my hand.’ So Joshua did as Moses told him, and fought with Am’alek; and Moses, Aaron, and Hur went up to the top of the hill. Whenever Moses held up his hand, Israel prevailed; and whenever he lowered his hand, Am’alek prevailed. But Moses’ hands grew weary; so they took a stone and put it under him, and he sat upon it, and Aaron and Hur held up his hands, one on one side, and the other on the other side; so his hands were steady until the going down of the sun. And Joshua mowed down Am’alek and his people with the edge of the sword.”
[00:15:59] This passage from Exodus falls into the category of what are called “Complaint Stories” and such stories are common throughout the Exodus from Egypt. These stories are intended to stress the two-fold role of Moses as prophet and mediator.
As a prophet, Moses imparts God's message to the people; as a mediator, Moses reconciles the differences between God and his people.
[00:16:34] And while this passage recounts a battle, the focus is less on the battle itself and more on the actions of Moses and his supporters during the battle. So let's listen in on what's happening…
“[In those days], Am’alek came and fought with Israel at Reph’idim.”
The book of Exodus simply introduces the enemy of the Israelites as Amalek but make no mistake, this is an army they face - not an individual. And Amalek is both a genuine enemy and a symbolic one. Yes, the Israelite army fought the army of the Amalekites, but Amalek also represented the evil that the Israelites faced in the world and the evils that we still face in the world today… things like hatred, persecution, despair, and prejudice.
The Amalekites were nomadic, warlike people, descendants of Esau (the older brother of Jacob), and they roamed freely across the Sinai Peninsula. We are told this battle takes place at Rephidim, the same place where the people complained to God because they were thirsty and - in response - Moses brought forth water from the rock for them to drink. In fact, this battle follows immediately and after that event.
[00:18:16] “And Moses said to Joshua,”
Remember, Joshua is the heir apparent to Moses, and at this particular point, he is being groomed as a military commander. Because when the Jews arrive in the Promised Land, their entry into it will not be easy or peaceful.
[00:18:40] “Choose for us men, and go out, fight with Am’alek; tomorrow I will stand on the top of the hill with the rod of God in my hand.”
[00:18:52] What the Book of Exodus here calls the “rod of God” is the same shepherd's crook that Moses carried when he first encountered God in the burning bush on Mount Horeb as he was tending sheep for his father-in-law, Jethro. Moses has used that same staff many times to channel God's power. Think of when he turned the Nile River into blood, when he parted the Red Sea, and most recently, when he struck the rock so the Israelites would have water to drink in the desert.
“So Joshua did as Moses told him, and fought with Am’alek;”
This isn't like David and Goliath… this is Joshua and all of his soldiers fighting the army of the Amalekites.
[00:19:49] “and Moses, Aaron, and Hur went up to the top of the hill.”
Aaron is, of course, Moses’ brother, but Hur is a fairly mysterious figure introduced here for the very first time. There are two schools of thought in Rabbinic Tradition as to Hur's actual identity… one holds that Hur was the son of Moses’ sister Miriam and her husband Caleb; the other tradition holds that he was actually Miriam's husband. The Bible gives us no clear indication either way. Regardless of which school of thought you may subscribe to, Hur is - in some way - related to Moses. And Hur is spelled H-U-R, not H-E-R. Hur is often mentioned alongside of Aaron after this, but interestingly enough, he is conspicuously absent from the episode with the golden calf in Exodus chapter 32. For Christians, Aaron and Hur have come to represent those who provide support and encouragement in the spiritual life, those who help us individually as well as those in the Church (both here on earth and the saints in heaven, what used to be called the Church Militant and the Church Triumphant) because, honestly, we all face obstacles in our lives and we must all combat evil or darkness in some form or fashion. And we can't do it alone. We need help, we need support, and we need encouragement. So, Aaron and Hur have come to represent those who support us.
[00:21:51] “Whenever Moses held up his hand, Israel prevailed; and whenever he lowered his hand, Am’alek prevailed.”
That may sound pretty straightforward, but truthfully, there's some confusion about what is actually being said here. The Hebrew word: yā·dōh can mean either hand or hands, depending on the translation you consult. The NAB translates that as hands (plural), but the RSV translates it here as hand (singular). Why, you may ask, is that even significant?
[00:22:30] Well, because a single hand is indicative of command or power, while two hands indicate an attitude of prayer. In this instance, I think BOTH HANDS are necessary and appropriate.
[00:22:50] I think the RSV translation got it wrong - and I think it should say hands. Moses has only one staff, so he can invoke or channel God's power through only one of his hands.
[00:23:06] However, remember I said Moses has two roles. In his role as mediator, Moses is also leading the people in prayer, so he would be using both hands.
[00:23:20] Now, the other clue we get here is that both Aaron and Hur are supporting Moses. Therefore, it's reasonable for us to assume that he was using both hands. And this will be clarified in the very next sentence.
“But Moses’ hands grew weary;”
[00:23:41] While that phrase does say hands (plural)… it's also a slightly different Hebrew word: yādāyv.
[00:23:51] Again, you may be wondering whether or not that really matters? And the short answer is… maybe not.
[00:23:59] But the lesson we learn from this, is that Moses was both invoking God's power AND leading the people in prayer.
“so they took a stone and put it under him, and he sat upon it, and Aaron and Hur held up his hands, one on one side, and the other on the other side; so his hands were steady until the going down of the sun.”
When we hear the word stone, we often picture an object like a chair, something that allows Moses to rest so he doesn't fail, and that is absolutely correct.
[00:24:39] But what we gloss over is how difficult that would have been for Aaron and Hur to accomplish. Which - when we stop and consider that - makes their support for Moses so much more important.
[00:24:55] And there's another dimension to the word stone that we need to consider.
[00:25:02] The word stone should remind us of the word rock, because God is the Rock of our Salvation and Moses is, after all, serving as a conduit of for God's power and his intercession.
[00:25:22] And through all of that - that is put in place to assist Moses - we hear that Moses’ hands were steady until the sun set.
“And Joshua mowed down Am’alek and his people with the edge of the sword.”
[00:25:43] So, with the sunset, the Israelites finally achieved their victory over the Amalekites. God is not mentioned specifically in that sentence, but the victory belongs to God's people, nevertheless. And we are actually reminded of that in the very next verse.
[00:26:05] We don't hear it in this passage, but in the verse immediately following the conclusion of this passage, God tells Moses to record and remember that he - that God himself - would “completely blot out the memory of Amalek from under the heavens.”
[00:26:27] This passage may seem like a strange one for the Church to pair with our Gospel, but it really isn't.
[00:26:36] Remember when we began to break open this passage, I said that the focus is less on the battle and more on the people… less on Joshua and his army and more on Moses and his helpers. And if Amalek can be symbolic of the evil we confront in this world, then this entire passage can be symbolic of the spiritual life.
[00:27:07] So the lesson we need to take away from it is EXACTLY what Jesus said in the Gospel… that we should pray and not lose heart.
[00:27:22] That is precisely what Moses did! Now, that doesn't mean that our prayers will all be answered by sunset every day… chances are, they probably won't be!
[00:27:36] Nevertheless, this passage is a good reminder to us that the spiritual life can be difficult at times… but Moses sitting down on the stone shows us that it's okay to rest when we need rest; and Moses being helped by Aaron and Hur reminds us that we don't have to do it all ourselves, that it's okay to ask others for help along the way… and not only ask others for help, but accept the help that is offered! Sometimes that is the more difficult thing to do.
[00:28:25] That brings us to our Responsorial Psalm, which is Psalm 121, and the refrain is:
“My help comes from the Lord, who made heaven and earth.”
[00:28:37] And here are the verses:
“I lift up my eyes to the hills. From where does my help come? My help comes from the LORD, who made heaven and earth.”
“He will not let your foot be moved, he who keeps you will not slumber. Behold, he who keeps Israel will neither slumber nor sleep.”
“The LORD is your keeper; the LORD is your shade on your right hand. The sun shall not strike you by day, nor the moon by night.”
“The LORD will keep you from all evil; he will keep your life. The LORD will keep your going out and your coming in from this time forth and for evermore.”:
[00:29:28] This Psalm is an Individual Prayer of Confidence and Trust in God. The Psalm begins with a question - which we hear in the first stanza - and the remainder of the Psalm provides the answer to that question.
[00:29:45] And it's worth noting that this Psalm only has eight verses and that we hear all of them. This is one of the Ascent Psalms (Psalms 120 to 134) and these Psalms were traditionally sung by pilgrims as they traveled to Jerusalem.
[00:30:04] Remember, the city sits atop Mount Zion, so travel is always going up - or ascending - to Jerusalem, which is why the Ascent Psalms are so named.
[00:30:18] This particular Psalm expresses confidence that the journey will be successful and God will bring pilgrims safely to the city. A number of difficulties are enumerated within these verses, and God's assistance is assured for each difficulty encountered.
What do I mean by that?
Well, when the pilgrim encounters PHYSICAL difficulties - the assurance is that God will not allow any injury to slow the pilgrim's progress.
[00:31:00] When the pilgrim encounters some type of MENTAL difficulty, the Psalm assures the pilgrim that God does not sleep, so his attention will never waver and his help will always be available.
[00:31:21] Another difficulty that's mentioned is difficulty with LIGHT - the Psalmist then offers the assurance that the pilgrim will not suffer heat stroke during the day because of the sun's excessive heat, nor will the moon cause any seizures.
While a connection between the moon and seizures may sound strange to us, the ancients believed that the moon could cause what we would think of today as a seizure disorder. That is actually where the term moonstruck originated.
The last difficulty that's mentioned is a difficulty with EVIL or DANGER - and the Psalmist offers the assurance that God will always protect and preserve his people, no matter what they face.
[00:32:15] Those are important assurances for us today as well.
[00:32:21] That takes us to our Second Reading, which is from 2 Timothy 3:14 – 4:2.
[00:32:32] “[Beloved:] Continue in what you have learned and have firmly believed, knowing from whom you learned it and how from childhood you have been acquainted with the Sacred Writings which are able to instruct you for salvation through faith in Christ Jesus. All Scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work. I charge you in the presence of God and of Christ Jesus who is to judge the living and the dead, and by his appearing and his kingdom: preach the word, be urgent in season and out of season, convince, rebuke, and exhort, be unfailing in patience and in teaching.”
[00:33:44] This is the third of four passages we will hear from 2 Timothy. And remember, this is one of Paul's Pastoral Letters, probably written during a second imprisonment in Rome around 67 AD before he was executed by the Roman Emperor Nero.
[00:34:05] This passage is, actually, Paul's final exhortation to Timothy in this letter. So let's listen to what Paul has to say…
[00:34:18] “[Beloved:] Continue in what you have learned and have firmly believed, knowing from whom you learned it”
[00:34:28] When Paul says “what you have learned” he is referring to the good news of Jesus, and when he says “from whom you learned it” he means that Timothy learned that good news from Paul himself.
“and how from childhood you have been acquainted with the Sacred Writings”
[00:34:50] When Paul says Sacred Writings, he means the Jewish Bible - what we would call the Old Testament - because those were the only written Scriptures at the time.
[00:35:05] And Timothy, like Paul, was raised as a faithful Jew… meaning that he would have begun learning the Torah (the first five books of the Bible) around the age of five.
[00:35:23] As an adult, however, Paul taught Timothy that Jesus was the fulfillment of the hopes and promises recorded in the entirety of Jewish Scriptures.
[00:35:42] In fact, rather than abandoning their Jewish traditions, people like Paul and Timothy and Barnabas found those traditions essential in passing on faith in Christ because they did see Jesus as the fulfillment of the promises made in those Sacred Writings.
[00:36:12] Paul then says that those Sacred Writings…
“are able to instruct you for salvation through faith in Christ Jesus.”
[00:36:25] That viewpoint was so commonplace in the early Church… we tend to forget it, but it was foundational. Saint Augustine of Hippo (the son of Saint Monica, the very one whom she prayed to experience a conversion and who did experience a profound conversion) but Saint Augustine of Hippo, as early as the 4th century taught that the Jewish Scriptures pointed the way to Christ… that Jesus was prefigured in the Jewish Scriptures.
[00:37:07] He wrote that the New Testament is hidden in the Old, and the Old Testament is revealed in the New.
[00:37:16] That is why we still regularly hear passages from the Old Testament.
[00:37:24] And that idea of prefigurement and fulfillment is what is called Typology and most Typology originated with the early Church Fathers in the Patristic Period (1st – 8th centuries).
[00:37:44] The familiarity of those early Church Fathers with the Jewish Scriptures and the New Testament writings that were being created and codified allowed them to perceive and expound upon the many ways Jesus was prefab prefigured in the Jewish Scriptures.
“All scripture is inspired by God”
[00:38:09] By Scripture, Paul means the Jewish Bible. There was no New Testament at the time Paul was writing his letters. In fact, Paul's letters are some of the earliest New Testament compositions, many predating most of the Gospels, except perhaps Mark.
[00:38:34] Paul, however, goes on to remind Timothy that the Jewish Scriptures are…
“profitable for teaching:
Through the sound doctrine contained therein.
[00:38:48] “for reproof,”
Useful to refute false teachings.
“for correction,”
In order to correct opponents or false teachers with kindness - or to assist the faithful when they get slightly off track.
“and for training in righteousness,”
And remember, Paul felt that every teacher should themselves be righteous in order to undertake and accomplish God's work. Does that mean that every teacher has to be perfect?
[00:39:28] Oh no, absolutely not. That is not what Paul is saying!
[00:39:33] What he is saying, is that we have to always rely on the teachings of Jesus because Jesus was always righteous. And that as long as we remain faithful to those righteous teachings, what we teach will be righteous.
[00:39:53] And when we fall, when we fail, when we make a mistake - which we always do, then we repent and we seek out God's mercy… that can never be forgotten.
[00:40:09] “that the man of God may be complete, equipped for every good work.”
By “man of God” - Paul here specifically means Timothy - but in the greater sense, he also means any authentic teacher.
[00:40:28] Remember, the Scriptures are organic… they are alive, they are living, they speak to us every day and down through every age. So, Paul is saying the same thing to us! He is saying that any authentic teacher is a man of God. And by “good work” - Paul means teaching, preaching, and ministering to the Christian community.
[00:41:03] Paul saw Sacred Scripture as the preeminent guide to a moral and ethical way of living.
[00:41:14] Those Scriptures do not, however, provide comprehensive knowledge of Christianity.
[00:41:22] Again, remember, we're talking about the Jewish Bible, about what Christians would refer to as the Old Testament. So, those Scriptures do not provide comprehensive knowledge about Christianity… they don't contain instructions about Christian doctrine, Christian worship.
[00:41:49] They don't contain information about Ecclesiology - which means the nature and structure of the Church.
[00:41:58] Paul was, therefore, a strong proponent, not only of Scripture, but also of Apostolic Tradition (capital “T” Tradition) - that which has been handed on from the Apostles to their successors… Popes and Bishops, down through the ages.
[00:42:28] And we need only read 1 Corinthians and 2 Thessalonians to confirm that.
[00:42:35] What follows after that is Paul's final appeal to Timothy to fulfill his mission of teaching God's people.
[00:42:49] “I charge you in the presence of God and of Christ Jesus who is to judge the living and the dead, and by his appearing and his kingdom: preach the word, be urgent in season and out of season, convince, rebuke, and exhort, be unfailing in patience and in teaching.”
[00:43:19] I wanted to read that all the way through because it is so powerful.
[00:43:25] But I also want to go back and focus on some specific points.
[00:43:30] When Paul says “preach the word” that is - in his mind - the single most important thing that Timothy can do or should do.
[00:43:43] And when Paul says “in season or out of season” he means that Timothy must make the most of the time allotted to him… he should teach when it's easy and when it's difficult… that nothing should dissuade him from his mission.
[00:44:11] Paul is encouraging Timothy to do everything he can, use whatever means are at his disposal, to spread the good news of Jesus.
[00:44:24] And isn't that really what it means to be persistent in prayer and not lose heart?
[00:44:33] Paul himself echoes those very words of Jesus in 1 Thessalonians when he writes: “rejoice always, pray constantly.”
[00:44:45] Paul never spent time dwelling on the things he accomplished… he was always looking for his next challenge, but God knew everything Paul did.
[00:45:02] The same should be said of us… we shouldn't spend time dwelling on our accomplishments. In fact, we may never know all of the good that we do in this world, but God will know, and that is what really matters.
[00:45:25] Prayer is still the greatest weapon we have to counter the uncertainty, division, and darkness that is becoming so prevalent in our world today, Sacred Scripture is still the most reliable source of truth we have to combat false teaching and misinformation and to equip us for the good work that still lies ahead.
[00:46:08] Patience is within our control… it may be difficult at times, but it is within our control.
[00:46:18] So our mission (should we choose to accept it) is to pray and not lose heart.
[00:46:29] If you would like to reach out to me with questions or comments, send me an email at
[email protected]
Thank you for spending this time with me and until next we meet, may God shower his blessings upon you like a soft and gentle rain, and may he hold you, safe and secure, in the palm of his hand.
From His Word to Our Hearts is produced by SFS Audio Solutions.
The content of the show was assembled by me, Sally Moriarty-Flask.
Our music was composed by Jimmy Flask and is used with the permission of the composer. All rights reserved.
Information regarding references used in preparing the exegesis for this podcast is available upon request.
Thank you for listening and God bless.