Podcasts about Agrippa

Title: Light of the World Text: Acts 26:12-23 FCF: We often struggle responding from our hopelessness to God's sovereign redemptive plan. Prop: Because God is absolutely sovereign over his global redemption plan, we must be law abiding citizens of His Kingdom. [Slide 1] Scripture Intro: Turn in your bible to Acts 26. In a moment we'll begin reading starting in verse 12 from the Legacy Standard Bible. You can follow along in the pew bible or whatever version you prefer. Last time we heard the beginning of Paul's defense… not of himself… but of the gospel of Jesus Christ. He pointed out that resurrection and revelation deniers cannot receive the gospel but he also confesses that even self-righteous religious zealots like himself couldn't receive the gospel either. Something prevented both groups from seeing the truth about Jesus of Nazareth. Today, we will see the dramatic conclusion of Paul's defense of the gospel before Festus and Agrippa. Please stand with me to give honor to and to focus on the reading of the Word of God. Invocation: Sovereign Lord, You are mighty to save. Just as we have seen and declared from the scriptures, there is nothing You purpose to do that man's will can prevent. If You purpose to save men, You will save them. Lord, in the last few months, we have discussed much of Your providence and Your orchestration of all things to accomplish the purposes of Your will. Help us now to see that even Your global redemptive plan is not something that You have left to chance or man's discretion or performance. Help us to see what Your scriptures teach so plainly and help us to receive it. We pray this in Jesus' name, Amen. Transition: We have much to get to today, so let's get to it. I.) God is absolutely sovereign over His global redemption plan, so we must repent and believe the gospel. (12-18) a. [Slide 2] 12 - While so engaged as I was journeying to Damascus with the authority and commission of the chief priests, 13 - at midday, O King, I saw on the way a light from heaven, brighter than the sun, shining all around me and those who were journeying with me. i. This is the third, final, and shortest account of the conversion of Saul in the book of Acts. ii. It is the second one given by himself before a hostile crowd – although this is easily the least hostile of the two. iii. As we compare the three accounts of Saul's conversion we notice some slight differences in their details. Most of these are easily explained by the target audience. We'll not take the time to trace through all the differences between the accounts today… but none of them are contradictory. iv. But let's unpack what Paul says this time. v. First, he, for a second time, mentions that he went to Damascus with the authority of and by commission of the chief priests to apprehend Christians in foreign cities. vi. Second, Paul mentions the setting of his conversion in slightly greater detail than has yet to be described. 1. He says it was midday - noontime in his previous testimony. 2. Then he says that he saw a light from heaven. A bright light that suddenly flashed brighter than the sun. a. Although he doesn't speak to the suddenness of this light in this context, in the previous two versions this was mentioned. b. Here though, he does compare it to the sun and mentions that it was brighter than the sun. 3. And everyone who journeyed with him saw the light. a. Not only did they see it, but it completely engulfed them. b. They were surrounded by pure light. c. No doubt this is part of the reason every single account calls this a light… from heaven. d. It is a supernatural brightness. A kind of light that cannot be explained by natural means. e. It cannot be a glare off a meteor or the flash of a dying star. At midday, the sun is high in the sky. To be completely engulfed by light at this time… it must be a light from heaven. f. Some suggest that this light was the reason that Paul went blind. But the fact that all of them not only saw but were engulfed by the light tells us that it wasn't the light that caused his blindness. It was something else. b. [Slide 3] 14 - And when we had all fallen to the ground, I heard a voice saying to me in the Hebrew language, ‘Saul, Saul, i. Next Paul relates a small detail that has been omitted from the previous two accounts. ii. The entire party fell to the ground – not just Paul. iii. We don't know whether they were thrown off their horses or merely put their face on the road and covered their eyes to escape the brightness of the light… but we do know that, most likely, the guards who accompanied him were not watching what comes next. iv. Paul records that a voice spoke to him in the Hebrew language. Which could mean either Hebrew or Aramaic – probably Aramaic. v. This could be the reason the guards did not understand what was said, but Paul doesn't actually draw that conclusion here. vi. He doesn't even mention that the guards didn't understand what was said. vii. Which begs the question, if Paul is not mentioning this detail to explain why the guards didn't understand what was said, what is it's significance? 1. As Paul stands before a primarily Gentile audience of pagans, and a Jew of convenience, Agrippa, the fact that he heard a voice from heaven would not have alarmed them in the least. 2. Although the spiritual view of the world was being attacked on all sides by Epicureans and Stoics, there still existed a general superstition of oracles and receiving visions and messages from the gods. 3. In fact, a good deal of weight would be given to whatever was said from a vision, particularly if whatever was said was obeyed and came to pass. 4. The world had not become pure materialists quite yet. 5. The only questions on their minds would be which god is speaking to Paul on the road to Damascus and what did that god say? a. By Paul mentioning that this voice spoke in the Hebrew language, it eliminates every single god… but one. b. Jews were Monotheists. If a voice from heaven, a god, speaks Aramaic or Hebrew – it must be Yahweh. 6. So, the only question that remains is what does Yahweh say to Paul? viii. Yahweh begins by calling him by name, twice. ix. There only seven examples in all of scripture where God calls to a person using their name twice. We can look more deeply into these on Thursday night if you want to join us… it is very easy to join the TEAMS meeting.

Message by Fred Hartsook, recorded live July 27, 2025 at First Presbyterian Church of Bellingham. Scripture read by Kelly Fisher.Testimony PowerThe story of God through the story of Paul - the story of God through the story of youWhat testimonies have been important in your life?What do you notice about Paul's testimony (this is the third time we hear it in Acts)What is your story?How might you share your story in grace and humility?Acts 26:11 Agrippa said to Paul, “You have permission to speak for yourself.” Then Paul stretched out his hand and began to defend himself:Acts 26:8-188 Why is it thought incredible by any of you that God raises the dead?9 “Indeed, I myself was convinced that I ought to do many things against the name of Jesus of Nazareth. 10 And that is what I did in Jerusalem; with authority received from the chief priests, I not only locked up many of the saints in prison, but I also cast my vote against them when they were being condemned to death. 11 By punishing them often in all the synagogues I tried to force them to blaspheme, and since I was so furiously enraged at them, I pursued them even to foreign cities.12 “With this in mind, I was traveling to Damascus with the authority and commission of the chief priests, 13 when at midday along the road, Your Excellency, I saw a light from heaven, brighter than the sun, shining around me and my companions. 14 When we had all fallen to the ground, I heard a voice saying to me in the Hebrew language, ‘Saul, Saul, why are you persecuting me? It hurts you to kick against the goads.' 15 I asked, ‘Who are you, Lord?' The Lord answered, ‘I am Jesus whom you are persecuting. 16 But get up and stand on your feet, for I have appeared to you for this purpose, to appoint you to serve and testify to the things in which you have seen me and to those in which I will appear to you. 17 I will rescue you from your people and from the gentiles—to whom I am sending you 18 to open their eyes so that they may turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.'

Title: Defending the Gospel to the Religious Text: Acts 26:1-11 FCF: We often struggle convincing religious people they need the gospel. Prop: Because religiously engaged people with prideful or worldly hearts will attack the gospel, we must be ready to provide a defense for the hope we have in us. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 26. In a moment we'll begin reading from the Legacy Standard Bible starting in verse 1. You can follow along in the pew bible or in whatever version you prefer. Last week Luke gave us a glimpse into a conversation between Festus and Herod Agrippa the Second. This conversation reveals to us not only that selfishly motivated politicians are not a new development of our time, but also that Festus is quite perplexed about how to handle an innocent man appealing to Caesar. Essentially Festus is caught playing favors and now he has to report to the Emperor a valid reason that Paul is present in his court. However, he hopes that Herod Agrippa can help him. Herod is highly favored of Emperor Nero and his father before him. If Herod Agrippa says that the only reason Paul is there is because he appealed prematurely – then Festus may not look completely inept. So, the stage is set for this deposition. It is not a trial or even a hearing. It is simply a fact finding endeavor so Festus can fill out his paperwork properly. How will it begin? Will Paul endure questions? If so, who will ask? Let's find out. Please stand with me to give honor to and focus on the reading of the Word of God. Invocation: Most High God, You are unlike all others. Yet You have condescended to reveal Yourself to us, most fully in Your Son Jesus. You have sent Your Spirit among us to reveal truth and illuminate our hearts through the inspired texts of Your scriptures. Father… I pray that You might send Your Spirit among us today and prevent us from being religious scholars and zealots only, without also becoming Your children. Adopt us through Christ and enable us to repent and believe on Him. Then train us to defend the gospel to those who are merely religiously educated and zealous. We beg You to be with and prepare Your people for the warfare we engage in every day. Do this today we ask in Jesus' name, Amen. Transition: Let us get right to the text this morning. I.) Religiously educated people with worldly pursuits are unable to believe the gospel, so we must provide a defense for the hope we have in us. (1-3) a. [Slide 2] 1 - Now Agrippa said to Paul, “You are permitted to speak for yourself.” Then Paul, stretching out his hand, began to make his defense: i. Festus gave his opening remarks and addressed King Herod Agrippa the Second as the primary audience member of this deposition. ii. He also clearly laid out what the purpose of this deposition was. He needed something to include in the paperwork being sent up to the Emperor that requires Paul's presence in his court. iii. At the moment Festus has nothing to write. iv. It makes sense then that Festus would cede the floor to King Agrippa. v. Agrippa does not ask any questions, but informs Paul that he can go forward and give his defense. vi. So as is custom at this time, Paul stretches out his hand to signify to the listeners that he is about to speak. vii. And although Luke describes this as a defense, and although Paul will address the charges against him indirectly, we should understand that his speech here is not a defense of himself, but is primarily a defense of the gospel of Jesus Christ and how belief on Jesus is the next step in true Judaism. viii. So much so, that if you reject Jesus, then you cease to be a true Jew. ix. Paul will go to great lengths here to not only defend the gospel, but to defend also a Pharisaical view of Judaism that must evolve into Christianity if it is to remain true to the prophesies and promises that God has given to the Israelite people. b. [Slide 3] 2 - “Concerning all the things of which I am accused by the Jews, I regard myself blessed, King Agrippa, that I am about to make my defense before you today; 3 - especially because you are an expert in all customs and questions among the Jews; i. Paul begins his defense addressing the judge, as is customary in a trial. ii. But Paul is not fawning over or buttering Agrippa up at all. Instead, he consistently gives praise to God throughout his entire defense for what God has done, even to deliver him to this point at this very moment. iii. Paul considers himself blessed. 1. This word blessed is the same word that Jesus used in the sermon on the mount when He spoke of the B-attitudes. 2. The word means highly favored or fortunate. 3. In a secular or pagan context, such a word might be used to indicate that someone is favored of the gods or was granted a divine wind on the open sea when no wind was present. 4. Scripture writers often use this word to speak of God's grace applied to someone. iv. Paul's view then, is that he is graced of God. Why? v. Because he has a chance to defend himself against the accusations of the Jews before Agrippa. And especially since Agrippa is well aware of, an expert in, the customs and theological disputes among the Jews. vi. With Festus, Paul had a judge who really was ignorant of the finer theological details on which the trial revolved. That is why Festus wanted to move the trial to Jerusalem and that is why Paul insisted on not going to Jerusalem – Festus sought clarity and Paul knew well the dangers that he faced in that city (if he got there alive). vii. Paul believes he is favored of God to sit before a man who is the secular head of the Jewish Religion. He is well aware of the intricacies of Jewish law and the disputes between the Pharisees, the Sadducees and even the Nazarean sect. viii. Now Agrippa being of the ruling class, an aristocrat, and not only Hellenized but Romanized as well – his sympathies would probably favor the Sadducean view of Judaism. But – if pressed, Agrippa would probably not publicly affiliate himself with any faction or party. He was Jewish but it was a faith of convenience. He was, primarily, a statesman. A politician. ix. What does Agrippa need to do with what Paul is going to say? c. [Slide 4] therefore I beg you to listen to me patiently. i. Paul begs, implores, pleads with Agrippa to listen. ii. Not merely hear his words, not merely hear his defense, but to intently pay attention to all that he says and to do so with forbearance and patience. iii. Paul is asking Agrippa to listen, not merely as a judge, but as a man who needs to hear the message that he is about to be given. d. [Slide 5] 4 - So then, all Jews know my manner of life from my youth, which from the beginning was spent among my own nation and at Jerusalem; i. Paul now transitions to speak about himself. ii. As is customary to do in a defense speech, the accused typically will go back in their life to demonstrate a record of right living. iii. This illustrates that it would be out of character for them to be guilty of whatever the accusers are claiming. iv. Paul establishes, firmly, his Jewish and even his NON-Hellenized Jewish background. v. We spoke of this several months ago now – but there was a pecking order within Judaism. Judean Jews were seen as serious Jews. Jews who lived in Judea, who worshipped at Jerusalem, and who generally adhered as closely as they could to the law – many of them even learning ancient Hebrew instead of just speaking Aramaic. vi. Though he was born in Cilicia and is a Roman citizen, from an early age he moved to Jerusalem and therefore spent his whole young life being brought up among his own people and associating and fellowshipping with Judean Jews. vii. Paul establishes himself as a long time Judean Jew, well aware of the customs and teachings of the Jews. viii. Such claim could only be made by an elite few. ix. He continues. e. [Slide 6] 5 - since they have known about me for a long time, if they are willing to testify, that I lived as a Pharisee according to the strictest sect of our religion. i. Not only was this how his young life was characterized, but his own accusers could verify that it was so. They knew well where he came from and who he was. ii. If they are willing to say so, and not too cowardly to admit it, they have known about him for a long time and know the prominence of Paul. iii. Not only was he a Judean Jew practically since birth, but he was also raised in the strictest sect of Judaism, keeping rigidly the entire Mosaic law, while adopting a more progressive view of the scriptures, to include all the Old Testament both the law and the Prophets as God's Word. iv. The Pharisee party was the party of the people and included not just the wealthy and nobility but even less prominent lineages. v. They believed in miracles and adopted a stricter interpretation of the scriptures concluding that if God has not said it is permissible, then we must refrain. vi. As we saw earlier, he was trained at the feet of Gamaliel a highly respected Rabbi. vii. He knows his stuff and had a reputation for being the REAL DEAL with his faith. viii. And it is because of this theological background that he is on trial. f. [Slide 7] 6 - And now I am standing here being tried for the hope of the promise made by God to our fathers; 7 - the promise to which our twelve tribes hope to attain, as they earnestly serve God night and day. And for this hope, O King, I am being accused by Jews. i. The hope that Paul speaks of here is most certainly the gospel of Jesus Christ. ii. But the core concept of that teaching is the belief that God would resurrect the righteous and the unrighteous dead. iii. Indeed, Paul calls this the hope of the twelve tribes, who earnestly serve God night and day. iv. Well, the twelve tribes have been scattered to the winds. v. So, what is Paul speaking of? vi. He is certainly speaking of the restoration and fulfillment of promises to, largely, dead people. Promises to Abraham, Isaac, Jacob, Judah, Moses, and David. vii. Those who have died but still have a hope that one day the Lord will resurrect them and fulfill His eternal promises to them. viii. The Sadducees would not accept such a teaching, and it is primarily the Sadducees that accused Paul before these Roman courts. ix. The irony should not be lost on us. Paul is on trial today because believes in the hope of the promise of all of Israel… and yet is still being accused… by Jews. x. This is what springboards Paul into his question he poses to all those who listen… g. [Slide 8] 8 - Why is it considered unbelievable among all of you if God does raise the dead? i. This question seems to come out of nowhere. But it is actually the foundational question that will drive the rest of this speech. ii. Paul says elsewhere that the resurrection is foolishness to the Jews and a stumbling block to the Gentiles. Not today, but soon we will see both of these reactions to Paul's defense. This is the tipping point of the gospel. What do you do with a crucified and risen Savior? iii. Paul has already established that he has been a Judean Jew under the strict sect of the Pharisees since his youth. He has always believed in the resurrection of the dead and eventual renewal of the kingdom of Israel. iv. But now he asks this question. v. Why is it considered unbelievable among all of you if God does raise the dead? vi. There are a couple ways to take this question by Paul. vii. The first way and the most obvious way is to express disbelief or frustration on Paul's part that the resurrection of the dead, by God Himself, is such an untenable idea. 1. If God is who He has claimed to be, and who the Jews have been earnestly worshipping Him to be, resurrecting the dead is completely plausible. 2. It isn't like He is unable to do it. 3. So, if there are scriptures to indicate such is true – as Jesus demonstrated even from the Pentateuch where God addresses dead patriarchs in the present tense and not the past – then our worldly pursuits and materialistic leanings should not suspend our belief on the matter. 4. We must admit that God can do this. 5. Paul speaking to Agrippa and the Gentiles both of which would wrestle with this idea of the dead being able to be resurrected. viii. Another way we could take this question is that Paul is not expressing frustration but is asking his audience to search themselves. This is not an accusatory question but a diagnostic one. 1. Why is it that they consider it unbelievable that God could, would, and does raise the dead? 2. What is truly preventing them from believing that this could be? ix. I think both ways are possible for this question to be asked and both of them fit with where Paul goes next. x. But let's pause first and review what we've seen so far. h. [Slide 9] Summary of the Point: So, if Paul is giving a defense of the gospel, who exactly is he defending it to and what exactly are their arguments? Paul lumps the gentiles, Agrippa, and the Sadducees into one group in these first 8 verses. In short, they are the resurrection deniers. They are religiously educated people who have been captivated by worldly pursuits. And what I mean by worldly pursuits is not just sinful practices, but even the pursuit of this life, this existence, this earthly kingdom rather than some future, eternal, and spiritually perfect kingdom that is to come. In a way, Paul defends the Pharisaical understanding of the Scriptures as the primary avenue to understand and receive the gospel of Jesus Christ. Indeed, he shows that the Pharisaical way of understanding the Old Testament is the only way any Jew can remain a Jew… namely by receiving their Messiah, the God-Man Jesus of Nazareth. Because as it stands, Gentiles who think the resurrection of the dead is foolish, Jews who are religiously educated but purely secular, and even Jews that are religiously practicing but selectively applying the scriptures to only this earthly existence – all of these are unable to receive the gospel message. Therefore, Paul offers a defense of the gospel of Jesus Christ. And in order to do that, he must defend the resurrection to the religiously educated but worldly focused people. We too must provide a defense of the hope we have in us, and one of the audiences of that defense will be those from other faiths, those who call themselves Christians but are purely secular, or those who call themselves Christians, go to church, but have rejected essential doctrines of our faith. We must be ready to defend the gospel of Jesus Christ to these revelation deniers. Transition: [Slide 10(blank)] But is this the only kind of people that we must be prepared to defend the gospel to? Are there others? II.) Religiously zealous people without humility are unable to believe the gospel, so we must provide a defense for the hope we have in us. (9-11) a. [Slide 11] 9 - So then, I thought to myself that I had to do many things hostile to the name of Jesus the Nazarene. i. The opening two words, “so then” could be taken emphatically. ii. Meaning that Paul is not merely moving the timeline along of his story, but is saying something to the effect of – “in fact, of course, or indeed” iii. He is expressing that he also demonstrated disbelief. Not necessarily in the possibility of the resurrection of the dead. And not in the truth of the resurrection of the dead – but specifically in the resurrection of Jesus of Nazareth. iv. In fact, he was WORSE than Agrippa, or Festus, or the Sadducees, because he believed in the resurrection of the dead for the righteous and the unrighteous but could not believe in the resurrection of Jesus of Nazareth. v. Indeed, he opposed Christ in the most aggressive way that he could. b. [Slide 12] 10 - And this is just what I did in Jerusalem; not only did I lock up many of the saints in prisons, having received authority from the chief priests, but also when they were being put to death I cast my vote against them. i. Paul recounts how he, with the authority of the chief priests, many of whom were no doubt still alive and possibly even still well known, did take prisoner many of the saints – meaning those who professed faith in Jesus as the Messiah. ii. He even cast his vote to put Christians to death. iii. “cast his vote” is a euphemism saying cast his pebble. iv. In the Sanhedrin they would cast pebbles into the center to count votes for a guilty verdict. v. This could indicate to us that Paul was on the Sanhedrin council, but it doesn't necessarily mean that. The expression could simply mean he approved of it in an unofficial capacity. vi. And if he is talking about Stephen's trial – if we remember – they didn't really cast a vote. They just got so angry at him that they rushed him out the door and stoned him to death. vii. But regardless of what Paul means – his heart was in full agreement with thinking that those who follow Jesus deserved to die. viii. But for what? c. [Slide 13] 11 - And as I punished them often in all the synagogues, I tried to force them to blaspheme; and being furiously enraged at them, I kept pursuing them even to foreign cities. i. Paul tried to force every single one he found to blaspheme. What he means by this, is to deny Jesus as the Messiah and the Son of God. ii. Paul agreed that these Christians should be killed because he thought they were heretics. iii. Even though he believed in the resurrection… he didn't believe in Jesus' resurrection. iv. And Paul not only heartily approved of stamping out this faith in Jerusalem, but he even pursued them to foreign cities. v. He kept pursuing them. He wouldn't let them flee. vi. His aim was total annihilation of this faith. vii. Paul reveals that although the Pharisee party was closest to receiving this gospel, if they continue to oppose Jesus of Nazareth – then they also cannot receive the gospel. They cannot continue to be truly Jewish. viii. So let's review this point from Paul's early religious zealousness. d. [Slide 14] Summary of the Point: After asking the question of the gentiles and Agrippa, why is it so unbelievable that God can raise the dead – Paul immediately back pedals and confesses that he too struggled to believe the same about Christ. In this Paul depicts for us someone who is religiously devout and zealous but lacks humility to receive truth or be shown they are still in need. They lack the fundamental aspect of the truth of the gospel in that men need a Savior and cannot live a holy enough life by themselves to be counted righteous and worthy of God's Kingdom. Indeed, the pride and self-sufficiency of Paul's Judaism had reached such heights that though he himself believed in a future resurrection where all God's people would be raised to inhabit a new and eternal Kingdom, he could not believe that Jesus of Nazareth was the Messiah, the firstborn of the resurrected dead, the Savior of His people. He could not believe it so aggressively that he imprisoned, killed, and pursued those who did and tried to force them to reject their own Messiah. In the pursuit of being the best Jew he could, Paul killed, imprisoned, and tried to damn those who had found the way, the truth, and the life – the only way to the Father. Such people cannot believe the gospel. Paul's defense here, is against his former self. We too must defend the gospel against those who are religiously zealous but lack humility. We must give a defense of the gospel to the legalist, who earnestly believes he contributes something to his salvation, and in so doing find themselves unable to believe the gospel. Conclusion: So CBC, what have we learned today to inform our belief and guide our lifestyles? Basics of Faith and Practice: [Slide 15] God has blessed Paul to be in the position he is in before Agrippa and this great crowd of prominent gentile people. What an opportunity it is for Paul to make much of the gospel of Jesus Christ. And he doesn't squander it. Rather than setting out to defend himself, Paul makes a defense for the gospel of Jesus Christ. And his audience is anything but a friendly one. He makes a Jewish case for the Messiahship of Jesus in front of the secular head of the Jewish faith and a bunch of pagans. That is going to be a tough crowd. But that is why the gospel must be… defended. These two groups of people Paul addresses today are some of the most difficult groups we would ever share the gospel with in our lifetime. They are both religious people, but two specific kinds. First, are the deniers of God's Word. Either they have cultic, pagan, or false religious beliefs, or they are Christians in name without practice, or they are Christians who have rejected essential and core doctrines of the faith. This group of religiously educated people who are pursuing worldly goals are actually unable to believe the truth of the gospel. The second group Paul references, is actually his former self. It is those who are religiously devout and zealous but who lack humility to see their desperate need for a Savior. Their religion, even their Christianity is a cooperative effort between God and a man to save himself from sin. And men like this will go to great lengths to silence any who might suggest that salvation is not of works at all… but purely and completely of God. These folks too cannot believe the gospel. And so, we must be ready to give a defense for the hope we have – even to these kinds of religious people. But what does that look like practically? 1.) [Slide 16] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that religious people, as long as they are sincere, are bound for heaven. a. One of the great lies of our day is that we are somehow all on the same faith journey or faith mountain. And no matter which path you take or which side of the mountain you are on, the path and the mountain both lead to God. b. We are all God's children and why wouldn't He want to save all of us. c. Meaning of course that it doesn't actually matter which religion you follow or creed you hold to as long as you are sincere, a good person, and try your best. d. This teaching is called, syncretism. e. Many secularists have believed and taught this but influential leaders in broader Christendom have said similar things including the late Pope Francis. f. However, syncretism is abundantly false on both a logical and theological basis. i. Islam claims that Jesus was not crucified, did not rise again, was not God, and is not the greatest prophet, priest, or King. Islam also claims there is one god and once you die you are subject to Allah's judgment. ii. Hinduism and Paganism claims that there are several gods and once you die you come back as something else depending on how well you lived. iii. Christianity claims that Jesus is God the Son, with a united but distinct human and divine nature. Christianity says there is one God in three distinct persons and once you die you face His judgment. And the only way to be acceptable to the Father is through Jesus His Son. iv. So how can all of these be on the same mountain? It is logically false. The only way it cannot be false is if each of these religions are equally untrue in their doctrine. v. And if all of them have essential doctrines that are not true that means that syncretism is, in itself, a new religion altogether. g. The scriptures teach, here and in many other places, that those who sincerely follow other gods and/or put their hope in anything but Christ alone, will be rejected and suffer the wrath of the only true God, Yahweh. h. The gentiles seated there, Herod Agrippa, The Sadducees and the Pharisees all are held accountable to the exact same standard. What will you do with Jesus of Nazareth? That is the only question that matters. i. There is exactly one way to the Father and that is through faith in Jesus Christ. j. Therefore, we must deny that sincere people who trust in anything except Christ and Him crucified and risen again – can somehow still enter the Kingdom of God. 2.) [Slide 17] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm religious people of various stripes often mount the greatest assaults upon the gospel of Jesus Christ. a. In the gospels, the greatest opponent to Jesus continued to be the Pharisees. b. As we've seen in the book of Acts, the Pharisees had a lot of things right. c. As Paul rightly says, in order to go to the next phase of Judaism it required you to see the Old Testament scriptures the same way that the Pharisees did. d. That is why in the book of Acts, we have seen that the greatest enemy of the church was the Sadducees. Because their form of Judaism made it impossible for anyone who firmly held to it to receive Jesus as the Messiah. e. From the scriptures and down through the history of the church we can affirm that some of the greatest opponents of the truth of God has always been those who are religiously devout. f. Israel was opposed by nations serving other gods. Christ was opposed by conservative Jews. The church was opposed by liberal Jews. Then the church was opposed by pagans. Then the church was opposed by the state church of Rome. g. And some of the greatest opposition formed against the gospel of Jesus Christ, comes from those who are abundantly close to the truth with minor modifications. h. Think about how close to the truth the Pharisees were? Paul believed that God would one day resurrect all of Israel and bring about the eternal kingdom of David. But when confronted with the Son of David, who had died and now lived – he could not and would not believe it. i. Jehovah's witnesses, Mormons, and those who hold rigidly to official Roman Catholic dogma, are so close to the truth of the gospel – but have a history of adamantly opposing it. j. We also see liberal Christianity today rising up to oppose the gospel too. k. Churches who have affirmed female pastorate, have affirmed and accepted LGBTQIA+ lifestyles, these same churches have rejected the inspiration and authority of the bible and have even called into question the believability of the resurrection of Christ. l. All of those whom I've just described would call themselves Christians – but would oppose the orthodox definition of the gospel. 3.) [Slide 18] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must be ready to give a defense for the hope we have in us to those who are religiously educated and zealous. a. We need not defend the gospel to someone who is asking to hear it, who is steeped in sin and desiring a Savior. We simply need to give it to them… b. But to those who are religiously educated and zealous for their false faith, we must be ready to give a defense for the hope we have in us. c. To those who deny the Word of God and those who deny that God accomplishes ALL of their salvation, to these religious people we must defend the gospel. d. Now the defense does not need to result in convincing the person opposing us. e. Just a spoiler here – Paul doesn't convince anyone in his defense of the gospel here. Not one single person. f. The results are not what we are responsible for. Instead, we are to stand for truth and rebut error. Whether the person sees it or not is not our role. We leave that to God and His Spirit. g. As Paul asked – we too must ask – why is it considered unbelievable that our entire salvation rests in the finished work of Christ? Why is it considered unbelievable that Jesus is God and Man? Why is it considered unbelievable that our works do not contribute at all to our salvation? Why is it considered unbelievable that the Scriptures are breathed out by God and are infallible and authoritative? Why is it considered unbelievable that God would design man immutably to be either male or female and to enter into a relationship with someone of the opposite gender that begins their sexual experiences and continues in marital and sexual fidelity until death? h. My friends… our questions have answers and they are found in the Word of God. i. When we challenge them with “why is it considered unbelievable” eventually they must come to the conclusion that they hate what God has said. There is something in them, preventing them from receiving all that God has revealed. j. We must defend the gospel in this way. Let us be ready to make a defense, which means we must know why we believe what we believe. k. But this sounds so aggressive and confrontational! I am not looking forward to this… 4.) [Slide 19] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm we are blessed of God to defend the gospel before those who are religiously educated and zealous. a. Paul said that he was graced by God to defend the gospel to Agrippa. b. We too should recognize and affirm that defending the gospel, the hope we have in us, is not a drudgery and it is not a chore. c. It is certainly aggressive and confrontational. We are, after all, in a war. A war of ideologies and a war for truth. d. War is confrontational by nature. e. But God has blessed us indeed if He has selected us to defend the gospel to the religiously educated and zealous. f. And furthermore, He will sustain us as we do so. 5.) [Slide 20] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” The gospel of Jesus Christ is not opposed to religious education or zealousness but both understanding and passion come as a result of salvation and not as a means to it. a. The gospel as presented in the scriptures, has a logical and predictable outworking in all those who genuinely receive it. b. Mankind, in their wickedness, often try to turn the order of this on its head. c. Just like Satan in the garden tempted Eve with acquiring knowledge of good and evil to be like God – on her own timing and in her own strength – so too we try to put the spiritual cart before the spiritual horse all too often. d. Religiously educated people pride themselves in knowing a wide variety of beliefs, yet their knowledge in each is relatively shallow and must deny much of what each religion teaches. Religiously zealous people pride themselves in knowing a belief deeply and this leads to self-sufficiency and dependence on their own performance of ritual and practice. e. But the most religiously educated and zealous people, when they come to Christ have effectively hit the reset button on their understanding and passion. f. This is exactly what happened to Paul. He was religiously educated and zealous… but when he came to Christ he spent the next 3 years in Damascus and Arabia relearning everything through the filter of Jesus being the Messiah, the Son of God. g. One does not study Christianity and begin to practice it in order to somehow arrive at God saving them from sin. h. Now it isn't wrong to come and learn from sound biblical teachers what the bible says and what it means. This is a good thing. i. It isn't wrong to teach our children the Lord's precepts and grow them in the nurture and admonition of the Lord. j. But until God moves upon them and gives the gifts of repentance and faith – their learning hasn't really yet begun. k. True, deep, intimate understanding and zealous passion for God does not really begin until you are given a new heart. l. Out of that new heart, repentance, faith, and growth can finally begin. m. So if you are here trying to learn your way to Christ. If you think if you can just know enough about the Lord to be pleasing in His sight… I beg you friend. n. Instead of pursuing Him in this way. Won't you begin with repentance and faith? Won't you reject and turn from your sin and place all your hope in what Christ has done? o. It is only those who are able to do this… who become the true learners and pursuers of Him. [Slide 21 (end)] Let me close with a prayer by the Reformer Menno Simons O, Lord, Father, how very broad, easy, and pleasing to the flesh is the entrance into a miserable, carnal church. But how wonderfully narrow, O Lord, is your way— the gate which leads into your poor and holy church (Matthew 7:13). The way is so narrow that its gateposts strip off the gold and possessions, the flesh and blood, and all the lusts and inclinations of those who desire and sincerely seek to enter at this narrow gate. And so, by your grace, we come to rest and remain forever in your holy church. In Jesus name we pray this, Amen. Benediction: And now may He grace you with his presence, So that the weak might say, l am strong, And the poor will say, 'I am rich', And the feeble will say, 'I am upheld' Until we meet again, go in peace.

23 The next day Agrippa and Bernice came with great pomp and entered the audience room with the high-ranking military officers and the prominent men of the city. At the command of Festus, Paul was brought in. 24 Festus said: “King Agrippa, and all who are present with us, you see this man! The whole Jewish community has petitioned me about him in Jerusalem and here in Caesarea, shouting that he ought not to live any longer. 25 I found he had done nothing deserving of death, but because he made his appeal to the Emperor I decided to send him to Rome. 26 But I have nothing definite to write to His Majesty about him. Therefore I have brought him before all of you, and especially before you, King Agrippa, so that as a result of this investigation I may have something to write. 27 For I think it is unreasonable to send a prisoner on to Rome without specifying the charges against him.” 1 Then Agrippa said to Paul, “You have permission to speak for yourself.” So Paul motioned with his hand and began his defense: 2 “King Agrippa, I consider myself fortunate to stand before you today as I make my defense against all the accusations of the Jews, 3 and especially so because you are well acquainted with all the Jewish customs and controversies. Therefore, I beg you to listen to me patiently. 4 “The Jewish people all know the way I have lived ever since I was a child, from the beginning of my life in my own country, and also in Jerusalem. 5 They have known me for a long time and can testify, if they are willing, that I conformed to the strictest sect of our religion, living as a Pharisee. 6 And now it is because of my hope in what God has promised our ancestors that I am on trial today. 7 This is the promise our twelve tribes are hoping to see fulfilled as they earnestly serve God day and night. King Agrippa, it is because of this hope that these Jews are accusing me. 8 Why should any of you consider it incredible that God raises the dead?

Title: Problematic Paperwork Text: Acts 25:13-27 FCF: We often struggle remaining focused when the ungodly use political means for selfish gain. Prop: Because God providentially accomplishes His plan through political maneuvering, we must stay focused on the Kingdom of God. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 25. In a moment we'll read from the Legacy Standard Bible starting in verse 13. You can follow along in the pew bible or whatever version you prefer. Last week, Paul once again faced a preliminary hearing in front of his Jewish accusers. But this time he sat before the new governor of the area, Festus. Festus is historically known as a fair and wise ruler who helped ease the tensions between Rome and the Jews in the few years he served as the procurator of the province. But last week we saw how, in an attempt to establish good will and favor among the more elite Jewish men, he tried to move Paul's trial to Jerusalem. He also knew that if he desired to better understand the religious disputes between Paul and the Jews, the best place for this would be Jerusalem. But, as we know, Paul used a Roman law which protects Roman citizens from unjust judges and unscrupulous accusers. Paul appealed to Caesar. This effectively ended the preliminary trial and set in motion the events that would lead to Paul arriving in Rome as Jesus said he would. But today, we will see an interesting interaction between two local rulers. Festus has a problem and he is hoping Herod Agrippa the Second can help him find a solution. His problem boils down to… of all things… paperwork. Please stand with me to give honor to and to focus on the reading of the Word of God. Invocation: Almighty God and infinite Father You are above all things. You are surprised by nothing. You have written everything. All things are known to You and Your arm is never too short to reach or too weak to lift that which You desire. So much so that even the will of men is not in Your way. Instead, You paradoxically work through men's wills to accomplish Your purposes while still maintaining absolute control and giving men responsibility for their choices. It is a tension in scripture that many attempt to explain but often cheapen one or both of these truths in the process. Father help us to see how You have ordered all things so that we can trust Your promises that all things work together for good for those who love You and are called according to Your purposes through Your Son. Use Your Spirit today to teach us once again these valuable truths. We pray this in Jesus' name. Amen. Transition: Let us get right to the text today to see what the Lord has for us. I.) God providentially accomplishes His plan through political maneuvering, so we must trust the Lord. (13-22) a. [Slide 2] 13 - Now when several days had passed, King Agrippa and Bernice arrived at Caesarea and greeted Festus. i. So who is Herod Agrippa and Bernice? ii. Herod is a name mentioned several times throughout the New Testament, but logic would dictate to us that not all Herods can be the same Herod. iii. Furthermore, we have second names added to the end of some which help to differentiate some Herods from others. iv. The Scriptures mention Herod the Great, Herod Philip I, Herod Antipas, Herod Archelaus, Herodias, and Herod Agrippa. But who's who? v. [Slide 3] On the screen behind me we see the Herodian dynasty and where each person is mentioned in the scriptures. vi. Herod the Great ruled when Jesus was born. He had several wives giving many kingly heirs who divided the region of Judea. vii. All of the Herodian line served as Jewish Kings ruling under the direct supervision of the Roman Empire. They were uniquely suited to rule because they were Jews but were loyal to the Empire. viii. In the book of Acts we've seen Herod Agrippa the I, who is the grandson of Herod the Great, he killed James the son of Zebedee and imprisoned Peter in Acts 12. ix. In this text, this is Herod Agrippa the First's Son. Herod Agrippa II. x. Herod Agrippa II studied in Rome under Emperor Claudius. Claudius was quite fond of him and was prepared to give all of Judea to him to rule, but when Herod's father died he was only 17 years of age and was not old enough to navigate the tensions growing at the time. xi. When he turned 21 Emperor Claudius gave him rule over several territories to the East and Northeast of Judea. Still, Claudius, up to his death, gave more area for Agrippa II to rule as often as he could. This continued through to Nero, Claudius' son, and Nero actually awarded Agrippa II the city of Caesarea Philippi, which he renamed Neronias in honor of the Emperor who gave him the city to rule over. xii. One of the territories Claudius gave Agrippa came with the role of becoming curator of the temple. From the vestments that were required, to the appointing of the High Priest, Agrippa the Second was the official secular head of the Jewish religion. xiii. But who is Bernice? Well, keen observers would notice that Bernice is listed next to Herod Agrippa and Drucilla. What does this mean? xiv. Bernice and Drucilla are both Herod Agrippa II's sisters. xv. Drucilla, we know was married to Felix, but who is Bernice married to? xvi. Well, that is the awkward part. In her lifetime she was married three times. She was also the mistress of Emperor Vespasian's son Titus. xvii. And while we could see her here as an adviser or co-ruler with her brother, rumors abound implying an incestuous relationship. Probably these were fueled by the fact that every time one of these marriages or adulteries failed, she returned to live and rule with her brother. xviii. Scholarship seems sharply divided over whether or not there was actually an incestuous relationship here. Modern scholars seem to favor the idea that although the rumors abounded, this was probably all they were. Rumors. xix. In fact, many scholars note that Agrippa II and Bernice were actually fairly moral people for being Hellenized and Romanized Jews. They often aided the poor, supported justice, and generally upheld the common good of the people over which they ruled. xx. They were no where near righteous people and certainly they could do all these things and the rumors still be true. xxi. They arrive, no doubt to greet Festus and welcome him to the area. But Festus intends to benefit from their visit in another way. b. [Slide 4] 14 - And while they were spending many days there, Festus laid Paul's case before the king, saying, i. It was a great opportunity for Festus to involve Herod and Bernice on this case for several reasons. I'll try to highlight that as we go forward. ii. Festus will go on to describe his impression of the preliminary trial which ended in Paul's Provoactio Ad Caesarem. – his appeal to Caesar. iii. The Emperor at the time was Nero. 1. When we Christians hear that name, immediately we wonder why Paul would have appealed to this man for help. 2. But at this time, Nero is only 22 years old and about 5 years into his reign. He has been aided by Seneca and Burrus, two tutors who helped him make wise decisions as a ruler. 3. Most recently in the spring of AD 59 his mother committed suicide, at least that is what the general population thought. In reality, he had his mother killed. 4. So, Nero is starting to go off the rails a little, but he is nowhere close to where he would be in AD 64 and beyond. 5. As long as his tutors are alive, he will continue to make wise decisions. Up to, a little after Paul stands trial before him. 6. Interesting how his good leadership lasts until Paul is released. iv. But why does Festus even bring this up to Herod? v. As we'll see in a few moments, Festus truly is perplexed by this case. vi. As one of, if not the first case he tries as a governor, he must be a bit discouraged to have it be so odd. vii. Herod Agrippa, though not being a righteous person, had already been a successful ruler in the area for over a decade. He's had experience with Jewish people, being one of them, and with the Jewish religion and its intricacies and finer points of theology, being the temple's curator. He is also a favorite of Emperor Nero and his father before him. viii. It makes a lot of sense actually that Festus would open up to Herod in this way and seek his perspective on the matter. Because Festus has a problem. ix. That problem is that this case seems open and shut but because Paul has appealed to Caesar, he's got to figure out what to put in his report to the Emperor. x. So the following is Festus' view of the case. Let's break it down. c. [Slide 5] “There is a man who was left as a prisoner by Felix; 15 - and when I was at Jerusalem, the chief priests and the elders of the Jews brought charges against him, asking for a sentence of condemnation against him. 16 - I answered them that it is not the custom of the Romans to hand over any man before the accused meets his accusers face to face and has an opportunity to make his defense against the charges. i. So already we see a few things that Festus says that is different than what Luke recorded previously. ii. The details though are very compatible with what Luke said and do not contradict anything, therefore, it is best to assume that any difference in Festus' story is PROBABLY to paint himself in the best possible light. iii. Right off the bat he shifts the blame to Felix. He seemed all to eager to take the case and deal with it himself… but now that he is in the thick of it, he wants to blame Felix for not getting the job done. iv. Then he says that the Jews were not merely wanting Paul brought to Jerusalem for a trial – but their aim was to condemn him to death. He does not tell Herod that they were asking for this to be done as a favor to them. That might imply a seedier political relationship than he wants to be associated with before this influential King. v. But Festus refused them based on Roman customs. According to Roman custom, the plaintiff must charge the person to their face and allow them to give a defense. vi. This is why he insisted on them joining him in his court in Caesarea. vii. Festus continues… d. [Slide 6] 17 - So after they had assembled here, I did not delay, but on the next day took my seat on the judgment seat and ordered the man to be brought before me. 18 - When the accusers stood up, they were not bringing any charges against him for the evil deeds I was expecting, 19 - but they had some points of disagreement with him about their own religion and about a certain Jesus, a dead man whom Paul asserted to be alive. i. Festus once again paints himself as a just ruler. He got right to judging the case immediately. Without the information about the Jews seeking this as a favor it makes it seem more like he is a kind and efficient ruler rather than someone seeking to placate some powerful and influential Jewish men. ii. Festus' perspective of the charges against Paul and Paul's defense are intriguing. iii. They are intriguing because the Jews no doubt charged Paul with some level of sedition against the Emperor for starting riots. No doubt Festus came into this thinking that this would be their primary charge against Paul. iv. But Festus doesn't mention it here. v. Most likely he has utterly dismissed these charges from his perspective simply because there was no evidence to conclude such a thing. vi. But as the trial neared the end, Festus summarizes the trial as basically a religious disagreement all concerning a certain man named Jesus who was dead and whom Paul claims to be alive. vii. Festus shows his ignorance of the area and the history of the area. No doubt Herod Agrippa II was well aware of the Jesus in question. viii. Paul has successfully, by the grace of God, made the trial about the gospel. ix. But since it is about the gospel… how is Festus, a Roman, supposed to deal with this? e. [Slide 7] 20 - And being perplexed about how to investigate such matters, I was asking whether he was willing to go to Jerusalem and there to be tried on these matters. 21 - But when Paul appealed to be held in custody for the Emperor's decision, I ordered him to be kept in custody until I send him to Caesar.” i. Festus once again avoids any hint that his actions were motivated by political favors. Luke tells us they were. So we affirm that truth with certainty. ii. This doesn't necessarily mean that Festus is lying though. At least not completely. Certainly, if he wanted to rule on a religious matter, in order to do so it would be best to go to Jerusalem and seek counsel from those who understood the religion better. iii. And that is why I think Paul actually appealed to Caesar. I think Paul understood that even if he survived the journey to get to Jerusalem, the case being about religion would certainly leave him vulnerable. iv. He could be kept in prison for a long time, and with Rome somewhat backing this decision it could lead to great persecution among all Jewish Christians. v. Festus says that Paul appealed to be held in custody for the Emperor's decision. vi. Festus doesn't have any problem doing that… vii. But you can tell that Festus is bothered by this. We won't understand fully why until the end of this passage. But what is clear is that Festus wants Agrippa to weigh in and hopefully weigh in in agreement with how he handled the situation. f. [Slide 8] 22 - Then Agrippa said to Festus, “I also would like to hear the man myself.” “Tomorrow,” he said, “you shall hear him.” i. Here we see that Herod Agrippa has an interest in the case. ii. Being a Jew himself and being part of this great Herodian dynasty which has been woven to this time of Jesus, it would be of genuine interest for Herod to meet Paul and understand this sect of Judaism which has turned all the world upside down. iii. He is in town for a few days. He might as well hear the case himself. iv. Festus readily agrees, because that is what he was shooting for anyway, and plans to have another hearing for Paul the very next day. g. [Slide 9] Summary of the Point: One of the difficult things about teaching through a book, is that oftentimes the lessons overlap significantly. For the last several sermons we've seen the same truth repackaged in several different ways. Rather than skipping over this material or blitzing through it, I see it instead as an opportunity for us to really be stretched on this teaching. If God repeats Himself, it seems to me that what He is telling us over and over again might be important. Paul is over two years into these legal proceedings. He is on his second governor. And the case just can't quite move forward. Yet he has been assured that he will go to Rome and preach the gospel. He has also been told by Jesus Himself that he will present the gospel to Jews, Gentiles and to Kings. So far, Paul has not yet shared the gospel to Kings and he is not yet in Rome. And perhaps he saw that as one prophesy to be fulfilled when he speaks to the Emperor. But the injustice of the case against him, the nature of the charges, the weakness of Felix, and now the political maneuvers of Festus to try to not look like a completely incompetent ruler to the Emperor himself, is all coming together to fulfill exactly what God's will is for the apostle Paul. He will go to Rome. He will present the gospel to Kings. Putting ourselves in the position of Paul acquires our first application from this text. We must trust the Lord. Oh how easy it would be to disbelieve. But we have similar promises the Lord has made to us – promises which have taken much longer than 2 years. Paul's story here provides the pattern. We too must trust the Lord. His promises are always true. Transition: [Slide 10(blank)] And in a familiar pairing, one we've seen several times, we must again understand that trusting the Lord is not passive. We have more to do than simply watch and wait. We have other callings we must fulfill while we wait on His promises to come to pass. II.) God providentially accomplishes His plan through political maneuvering, so we must be ready to give a defense for the hope that we have in us. (23-27) a. [Slide 11] 23 - So, on the next day when Agrippa came together with Bernice amid great pomp, and entered the hall accompanied by the commanders and the prominent men of the city, at the order of Festus, Paul was brought in. i. So, this is actually a rather big to do. ii. Herod and Bernice come in with great fanfare and celebration. The hall is filled with many military commanders and prominent people of Caesarea which would certainly be primarily gentile people. iii. In other words, this is not like the trial before Felix and the trial before Festus, in that Paul does not face a large contingent of JEWISH accusers. iv. Instead, his fate is already sealed. He is already going to Rome to Caesar's court. v. There is not really anything impeding Paul from saying whatever he wants to. He needs to be somewhat careful not to make a case of sedition against the Empire – but given the fact that Festus thinks this is about the gospel – Paul is going to be able to completely let loose with it… in front of a large number of prominent Roman officials. And of course – Herod Agrippa. vi. Paul is called to join them and the deposition is under way. b. [Slide 12] 24 - And Festus said, “King Agrippa, and all you gentlemen here present with us, you see this man about whom all the people of the Jews appealed to me, both at Jerusalem and here, loudly declaring that he ought not to live any longer. 25 - But I found that he had committed nothing worthy of death, and since he himself appealed to the Emperor, I decided to send him. i. Festus gives all in attendance a very brief overview of the previous trial and how they arrived where they are. ii. Notice that Festus does not indicate any wrong doing on his part. Paul's appeal to Caesar here is not so subtly painted as the ONLY reason Paul is still incarcerated. iii. It has absolutely nothing to do with Festus wanting to give a favor to the Jews in a religious case that he could have simply dismissed. iv. But his appeal must be honored regardless. v. But there is just one problem with that. vi. And its what has been perplexing Festus this whole time. vii. Its… paperwork. He doesn't know how to fill out his paperwork… c. [Slide 13] 26 - Yet I have nothing definite about him to write to my lord. Therefore I have brought him before you all and especially before you, King Agrippa, so that after the investigation has taken place, I may have something to write. 27 - For it seems absurd to me in sending a prisoner, not to indicate also the charges against him.” i. Festus reveals that he is going to send Paul to Caesar… but according to Roman trial custom, he must send Paul with official notes from the trial. ii. Since no verdict had been handed down, and since the charges were mostly about religious differences between Judaism and the sect of the Nazareans, there really is nothing Roman to send up the chain. iii. This is absurd, and even quite dangerous for Festus to do. iv. To send a case to the Emperor without cause could lead to ramifications against Festus. The Emperor might conclude that he is incompetent or inept. Why did he not dismiss the case? Why did he not hand it back to the Jews jurisdiction? v. And now we see a wonderful set up for what exactly will be written to the Emperor. And Herod Agrippa II is the key. vi. If Herod hears the case and agrees that the only reason Paul is being sent to the Emperor is because he appealed to him… then Festus won't be seen as an inept ruler. Paul will get the blame as a citizen who jumped the gun and appealed before it was really necessary. vii. But more on that in a couple weeks. d. [Slide 14] Summary of the Point: Again, the political situation of Festus and his reaching out to Herod for help are all part of the providential plan of God to bring about His prophesied will for Paul's life. Not only will these events hasten forward Paul's trip to Rome, but it will also allow Paul to truly give the gospel… to kings. King Herod Agrippa II, like several Herod's before him, will hear the gospel. And although we won't see it today, the application here is again drawn from putting ourselves in Paul's position. His appeal has been granted. He is going to Caesar. Does he really need to stand before this group to say anything? Could he just remain silent? Since there is some risk in him speaking and potentially provide charges he could be convicted for – isn't it just best for him to be quiet? Jesus was quiet before His accusers. Shouldn't Paul also be? Jesus was prophesied to die – Paul is prophesied to preach in Rome and before Kings. Therefore, as an act of faith and obedience, Paul must give a defense for the hope that he has in Him. We too must give a defense. We have been promised trouble. We have been promised difficulty. We have been promised an eternal kingdom. So we must be ready to give a defense for the hope we have. Conclusion: So, CBC, what have we learned today to guide our belief and our lifestyles? Basics of Faith and Practice: [Slide 15] Once again, God's will for us is a tapestry of events that He has orchestrated to accomplish His purposes. He promises us that these events are always for our good and His glory. He promises never to leave or forsake us. He promises that all we experience will lead to the perfecting and endurance of our faith. And if God's providential hand works in all things, then it also works in something like political maneuvering. Festus is trying to cover his own butt here. He is trying to make sure his goose doesn't get cooked because of his very first case in this new province he is governing going a little sideways. How is he going to go about doing that? He is going to enlist the advice and help of a favored and seasoned ruler. This should keep him from getting into trouble for sending Paul to the Emperor for virtually no reason. But through even this, the Lord providentially orchestrates the fulfillment of what He has prophesied to Paul. Next week Paul will share the gospel with a King. And after that He will be sent to Rome. Paul's struggles are often ours. We struggle to trust God when His promises look like they aren't moving forward. We struggle to correctly identify and capitalize on opportunities to share our faith with people around us. But God's control over every aspect of life motivates us to not only to continue to trust His promises but to share our faith boldly. Let's look into this a little deeper. 1.) [Slide 16] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that God providentially works through political maneuvering to accomplish His will. a. We all assume that political maneuvering will happen. Why? b. Well, you don't have to be a student of history for very long to understand this. c. Anyone who has had a brother, sister, or even a close cousin knows what it means to maneuver a situation to be personally advantageous to you. d. No matter what happens you expect every person to make it seem like they did the best they could under the circumstances and if there is a chance to make yourself look good or like the helpless victim – you are going to do that. e. Why? f. Well although many deny it theologically, the truth of the matter is that our entire being is naturally corrupt and sinful. g. Any parent will tell you this of their child. They know that there is no such thing as a child that has never stolen, never hit, never bit, never yelled, never disobeyed or never lied. They don't exist. h. Why? i. Because all men are wicked and depraved and it all begins at conception. j. David said, in sin my mother conceived me. He wasn't talking about her sin, but his own. He was a sinner the moment he came into existence. k. The surprising part of this text is NOT that Festus tries to present himself in the best possible light. It is NOT that he tries to get Herod on his side to leverage the Emperor's view of him. It is NOT that Festus uses every opportuinity here to try to get OUT of trouble in this particular case. l. So far, everyone acts as we would expect them to. m. What we might NOT anticipate is God using and even orchestrating these events to accomplish His will. n. But as we've pointed out several times, there are a myriad of examples in the scriptures where God overtly uses the sin or selfishness of men to do what He has planned. There are even some examples where God designs what He has planned around the sin of men. As with Pharoah – his sin was necessary so that God could judge Egypt to the extent that all nations would know He is God. o. The bottom line is that there is nothing that happens that God has not already designed and written to be. That gets sticky and tough for us to swallow when we start talking about sin and humans choosing to live sinfully and selfishly. p. We know that God doesn't tempt anyone to sin and that God doesn't sin. But we also know that men sinning is part of His plan, which He has written for His creation. q. These truths must be allowed to blend together. r. And in this text Festus' natural compulsion to protect himself politically, leads to God's promises to Paul coming to pass. s. But if we serve this God, and we trust this God, knowing that His orchestrating of all things is no real concern to us. He has allowed us to have at least a perception of freedom in our decision making and even requires us to consider His will and His ways as we do this. But somehow along with that nothing that happens will ever disrupt, alter, delay, or in any way go against His will for His creation. t. And we shouldn't want it any other way. u. We should want a God who does this. We don't want a God who has ceded control in any real way. v. God has not left anything to chance or human discretion. And because of that… His promises are always true. 2.) [Slide 17] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that God merely works around men's sinfulness to accomplish His purposes. a. Some have suggested a work around for the paradox we are experiencing and wrestling with in these last few chapters of Acts. b. That goes something like this… God allows men to freely choose to do what they will, even to sin… c. But God is stronger, faster, more knowledgeable, and able to weave and maneuver all things and bend all things back to accomplish His will and ways. d. However, this solution does not actually solve the problem. At best is presents man's decisions as a mere illusion. One that if we go too far with, God is quick to hit the undo button or arrange it in such a way that it still does what He wishes. e. At worst it contradicts clear texts of scripture that indicate that God's will for all of creation has already been written. f. And in this text we see clearly God is not working around but in and through man's sinfulness to accomplish His purposes. g. That being said, we ought to deny what is called open theism, this view where the future is undetermined and God responds to man's actions to weave the course He desires. h. We ought also deny that God has every possible decision of man mapped and figured into His divine plan – since this again is not what the scriptures teach. i. Instead, God has written the end from the beginning. There is nothing that happens that was not already written and orchestrated for His will to be accomplished. And all that happens to those who love Him and are called to His purpose is for their good. j. Even though this view does not answer all the questions – the other solutions create more problems than they do solutions. k. It is best simply to confess that God works in and through man's sinfulness to accomplish His purposes while at the same time not being the tempter. l. Confessing these truths motivates us to apply this text in two ways. Both of which are based on putting ourselves in Paul's shoes. 3.) [Slide 18] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must trust the Lord. a. How comforting it is to know that it is absolutely impossible to find ourselves outside of God's Hidden will for our lives. b. We can and often do find ourselves outside of God's moral will. When we find ourselves overcome by a sin and seek forgiveness and cleansing through confession and repentance – certainly we have stepped off God's moral will for us. c. But we NEVER deviate from His hidden will. d. When others sin against us, when political corruption and maneuvering happens before us, we can know and rest assured that God is not sitting in heaven wringing His hands, shrugging, saying, “I can't do anything buddy. Sorry! I have to let them choose what they want to do.” Nor is God in heaven saying, “Ok, they played knight to D4 so I'll move my rook to make them take it back and that will lead to…” e. No! f. Instead, God has all our days planned. All we experience is designed to lead us to what He has planned. g. That means we can trust Him. Fully. Not his ability to play a game. Not His ability to win in the end somehow… but that all our ways are known to Him. h. There is no reason to fear. He has us exactly where He wants us… ALWAYS! i. What does that mean? 4.) [Slide 19] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must always be ready to give a defense for the hope we have in us. Even to those who can do terrible things to us. a. Every situation is a great opportunity to share the gospel. b. Before judges, juries, kings, Federal agents, no matter whether justice is being served or subverted, no matter whether we face enemies or friends – it is always a good time for us to share the hope we have. c. The bible is clear – all kinds of men are being called by God into His family. Even the most corrupt political people you can think of – they are exactly 1 measure of God's saving grace away from being His child and living holy lives. Exactly 1. d. Will you be the instrument God uses to unite them to saving faith in Jesus Christ? e. Knowing God is in control of everything always should embolden you to share your faith without pause and without fear. f. Why? g. Because God isn't playing a game of chess and God isn't helpless against man's supposed free will. Instead, God has written everything in your life already. h. So go for it. Unleash the gospel. i. And speaking of the gospel. 5.) [Slide 20] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” The gospel is primarily about Jesus' death and resurrection. It isn't about you. a. Notice what Festus did understand. b. The gospel was about a man who was dead that Paul said is alive. c. Festus wouldn't understand or believe naturally that such a man could have been raised from the dead. d. But in one sense he does understand that the whole of what Paul preached depends on this man being alive. e. My friends the gospel is all about Jesus' death and resurrection. The fact that Jesus died for sinners and was raised according to prophesy, is the essence of the gospel. f. Everything hinges on these facts. That Jesus died and rose again. g. And I know, many well meaning preachers have advised people that when they want to share the gospel with people that they should share their testimony. And I know that really sounds like smart advice. h. But listen – the gospel is not about what YOU believed, what YOU experienced, what YOU confessed, or what YOU did. i. The gospel is about what they MUST believe, what they MUST confess and what JESUS experienced and did. j. I would caution you away from your personal testimony, especially if you do not practice it over and over again to ensure that you make it about Jesus and not about you. k. It is very easy for us to talk about ourselves. And that is why many personal testimonies of salvation end up being as much about us as they are about Jesus. l. But listen, you are merely the reward Jesus acquired for fulfilling His mission. Obedient, faithful, holy people are the reward for His suffering. m. The gospel is Jesus. His death and His resurrection and much more. But that is where it starts. n. If you have believed anything less, then you do not have the gospel. o. And if you don't have the gospel I'd like to invite you to come speak to an Elder today. We would love to tell you more. [Slide 21 (end)] Let me close in a prayer by the Puritan Philip Doddridge May God's grace visit all who suffer loss, and may your compassionate eye regard them where they live. May your providence cement, strengthen, and adorn them. For unless the Lord builds the city, they labor in vain who build it. May the candle of the Lord shine on them, and your Spirit enlighten and renew their souls. May peace and prosperity, friendship and faith always flourish in this neighborhood and city. Fill my neighbors' troubles with compassion, Lord, so they may exchange joy for mourning, and beauty for ashes. So that those who lament may rejoice with you, and that at length you may share with them the security and joy of the city of God, the heavenly Jerusalem, where no flames will be felt except those of love. In the meantime, may our eyes be lifted up to heaven, in the humble hope and fervent prayer for those around us, that true Christian faith would spread throughout the entire world. And may that faith prevail in our own hearts, that we may faithfully practice and grow in you. So will we understand your lovingkindness, Lord, as we live our daily lives. And though there may be mysteries of providence we cannot explain, we will believe that your paths are mercy and truth, and find the truest and securest peace in our passage to everlasting joy. In Jesus name we pray this, Amen. Benediction: May the Lord who does not forsake those who earnestly seek His face, Who provides a safe retreat for weary souls in troubled times. Show you to be a stronghold for the oppressed, A stronghold in time of trouble. Until we meet again, go in peace.

Die Hauptsache in der heutigen Predigt von Tobias Rathmair über einen Abschnitt der Apostelgeschichte, Kapitel 12, ist nicht das drastische Ende von König Agrippa, sondern etwas anderes. Ich lade dich ein, das herauszufinden, indem du dir diese Predigt ansiehst bzw. anhörst. Viel Gewinn und Gottes Segen dabei! :: ERFAHRE MEHR ÜBER DIE FCG STEYR: https://www.fcg-steyr.at Wenn du uns unterstützen willst, findest du hier die Kontoverbindung: https://www.fcg-steyr.at/kontakt/ (hinunter scrollen) – vielen Dank

On this episode of Rightly Dividing, the book of Acts, or The Acts of the Apostles, shows us the life and ministry of the apostles of Jesus Christ from the gospels, including one who is “born out of due time”, the apostle Paul. But before he was an apostle of the Lord, Saul was a fearsome type of Antichrist, and we will look at that as well. Think you're called to the ministry? You better think again, the book of Acts shows you what the ministry is, and you may not like it much. Join us as we study the entire book of the Acts of the Apostles, verse by verse and chapter by chapter.TONIGHT'S STUDY: Paul is on trial for his life, and he is going to stand before Felix, Festus and Agrippa to give his complete testimony and credentials. But before everything is wrapped up, Paul will find himself in Rome, standing before Nero who was the reigning Caesar at that time. The Bible doesn't say explicitly when Paul died, but 2 Timothy 1:17 shows Paul is in Rome when he wrote to Timothy, and by the end of that epistle, Paul says he is “ready to be offered and the time of my departure is at hand.” All signs point to Paul's soon homegoing.

On this episode of Rightly Dividing, the book of Acts, or The Acts of the Apostles, shows us the life and ministry of the apostles of Jesus Christ from the gospels, including one who is “born out of due time”, the apostle Paul. But before he was an apostle of the Lord, Saul was a fearsome type of Antichrist, and we will look at that as well. Think you're called to the ministry? You better think again, the book of Acts shows you what the ministry is, and you may not like it much. Join us as we study the entire book of the Acts of the Apostles, verse by verse and chapter by chapter.TONIGHT'S STUDY: Here in Acts 23, Paul is brought before the council and has to deal with a plot to assassinate him. Amazingly, it is going to take a small army of 200 soldiers, 200 spearmen and 70 horsemen to keep Paul alive long enough to testify in Caesarea. The scene in the courtroom is going to be wilder than anything ever dreamed up by Judge Wapner or Judge Judy. Paul is on trial for his life, and he is going to stand before Felix, Festus and Agrippa before it's all done.

Have we lost sight of what freedom truly means—and what it's for? -- Questions for Reflection & Discussion Paul didn't stay silent before Felix, Festus, or Agrippa—he spoke truth with clarity and courage, even when it was risky. Where might God be calling you to speak truth, even if it costs you influence, comfort, or approval? What holds you back? Paul used his Roman citizenship not to escape suffering, but to advance the mission. How are you using the freedoms you've been given—your voice, your vote, your time, your platform—for the kingdom of God? Paul remembered which kingdom he represented, even while standing trial. As you reflect on your life, your priorities, and your decisions—are they shaped more by earthly identity or heavenly citizenship?

The sermon recounts Paul's defense in Acts 26, where he shares his transformation from persecutor to apostle, emphasizing repentance and Jesus' resurrection. Paul appeals to Agrippa and Festus, urging belief in Jesus as Messiah. The sermon highlights the power of personal testimony and the transformative grace of Christ. Brandon Bachtel | Acts of the Church www.stonepointchurch.com

Der Bibeltext Apostelgeschichte 12,18-25 – ausgelegt von Friedhelm Muus. (Autor: Friedhelm Muus)

This week we study Acts 26 as Paul gives his sermon to Agrippa.

This week we study Acts 26 as Paul gives his sermon to Agrippa.

How will Felix, Festus and Agrippa respond to the gospel? Acts 24, 25 and 26 with Tom Ward.

Jesters of Ravenloft is off this week, but in the meantime, we'd like to welcome you to another Dumb-Dumbs & Dice podcast, the fully completed 40-episode series, Dumb Scum & Villainy, where professional voice over actors and improvisers explore the underworld of the Star Wars: Edge of the Empire roleplaying game. This series features our Game Master Tom McGee, and familiar voices from Jesters of Ravenloft, players Ryan LaPlante, Tyler Hewitt, Adam McNamara, and (later in the series) Guy Bradford! Join our crew of bumbling criminals, see if they turn to the dark side or stay in the shadowy parts of the light. Enjoy an adventure in a galaxy far, far away! And if you enjoy it, head on over to the full Dumb Scum & Villainy podcast to hear the rest! Enjoying Dumb Scum & Villainy? You can become a Patron of Dumb-Dumbs & Dice for as little as $1 a month at www.patreon.com/dumbdumbdice and gain access to a ton of extra BTS fun. 

Send us a textGood morning! Thank you for taking a few minutes to listen. If you are interested in the Daily Bible Devotional, you can find it at the links below:Amazon - (paperback, hardcover, and Kindle)Spiritbuilding.com - (premium quality paperback)Youtube Video Introducing the ContentFeel free to reach out with any questions: emersonk78@me.comActs 26 Paul defends himself before King Agrippa by recalling his life, his conversion to Christ, and his mission for God. He begins with his strict upbringing as a Pharisee and his zealous persecution of Christians. Paul then describes his dramatic encounter with Jesus on the road to Damascus, where he was blinded and chosen to become a witness to both Jews and Gentiles. He explains how Jesus commissioned him to open the eyes of others, converting them from darkness to light and from Satan to God. Paul's message from Jesus emphasizes the forgiveness of sins for those who repent and turn to God. Festus interrupts, accusing Paul of madness, but Paul remains composed and appeals to Agrippa's understanding of the prophets. Agrippa is impressed but chooses not to respond to the gospel.  Paul's defense starts with a recounting of his past before Christ redirected him. This illustrates his humility, as he acknowledges that he believed he knew what was right but was mistaken and needed to repent. We should share aspects of our journey before coming to Christ when possible. This is a wonderful way to give all glory to the grace of Christ, who redirects and redeems us. Paul further explains that Jesus has given him a mission, which is why he risks his life and remains tireless in his teaching. Like Paul, we should be honest and bold about our mission of service to Christ, living with integrity, and challenging others with scripture in a wise and hopeful manner.  Great God of kindness and grace, thank You for bringing us through our sinful past and to a place of hope and faith. Please help us to always give glory to You for who we are in Christ Jesus. Open doors today to share our story with others, to praise the name of Jesus, and invite others to repent and turn to the Lord so that times of refreshing will come. Will You please soften the hearts of people like Agrippa, who are so close to committing their lives to Christ? How can we help? Use us for Your redemptive work today. Thought Questions: -       How was God patient with you in the years before you became a Christian? Is that a story that can help someone believe in God's grace? -       Do you believe God has a mission for your life? From what you know today, what is that mission? Are you passionately engaged in it? -       Agrippa was almost persuaded, but something held him back. Who can you pray for today who has that mindset and needs encouragement?

Send us a textGood morning! Thank you for taking a few minutes to listen. If you are interested in the Daily Bible Devotional, you can find it at the links below:Amazon - (paperback, hardcover, and Kindle)Spiritbuilding.com - (premium quality paperback)Youtube Video Introducing the ContentFeel free to reach out with any questions: emersonk78@me.comActs 25 Paul remains imprisoned in Caesarea as the new governor, Festus, takes power. The Jewish leaders aim to bring Paul to Jerusalem with plans to ambush and kill him, but Festus insists on conducting the trial in Caesarea. During the hearing, the Jews present accusations they cannot substantiate, while Paul defends himself, asserting his innocence of any wrongdoing against Jewish law, the temple, or Caesar. When Festus, seeking to appease the Jews, proposes sending Paul to Jerusalem, Paul appeals to Caesar, exercising his rights as a Roman citizen. Festus sees nothing deserving of death in Paul's actions but is willing to send him to Rome. Later, King Agrippa and his sister Bernice visit Festus. Festus discusses Paul's case, and Agrippa expresses interest in hearing from Paul before he is sent to Caesar.  God's timing and will are often beyond our understanding. Paul faces lengthy and challenging struggles among the Jews. Even in these trials, God is using him, and we must trust that He is doing the same with us. Paul's appeal to Caesar demonstrates that we have the right to defend ourselves and seek fairness and legal protection. The key is to remain steadfast in our faith, confident that God is in control of every situation. Political leaders and individuals in all forms of power may be fickle and unreliable in their support, as seen in the lives of Jesus and Paul. We must continue to share Jesus with everyone, regardless of their position, and direct all glory to the Father. All-knowing Father, help us trust You in every situation. Grant us the faith to be holy and courageous in the name of Jesus. Also, bless us with the wisdom to utilize opportunities and resources for Your glory and for our protection. We pray for safety and health in our mission. However, we accept any circumstances that best fulfill Your will of reaching souls. Please be with our political leaders. Open their hearts to scripture and guide them to use their power to protect the innocent. May we remain innocent in all that we do in the name of Your Son. Thought Questions: -       God was at work providentially to protect Paul's life. Do you believe God is at work today protecting you? How do you show gratitude? -       Paul was willing to die but continued to assert his innocence. How do you know when to assert your innocence and when to remain quiet? Festus tells Agrippa that Paul's central message is his belief that 

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Peace is not fundamentally found in the absence of a storm but in the confidence of Jesus in the storm. So we can "stop kicking against the goads" and embrace God's sovereign plan. The post The Church in Acts, Part 19: Agrippa, Then Off to Rome appeared first on Reston Bible Church.

United States Constitution, Article I, Section 8 provides:The Congress shall have Power To lay and collect Taxes, Duties, Imposts and Excises, to pay the Debts and provide for the common Defence and general Welfare of the United States; but all Duties, Imposts and Excises shall be uniform throughout the United States;To borrow Money on the credit of the United States;Review the origins and debate over the authority to borrow money and hold debt as set forth in Article I, Section 8 of the United States Constitution.Understand how the Articles of Confederation provided that the debts incurred by the states and Congress would be honored, and paying down the debt was a critical reason for adopting the Constitution.  However, the Founding Fathers universally believed that the Congress under the Articles was incapable of paying the debt, and this weakness was a major reason for the calling of the Constitutional Convention.Learn how although the Constitutional Convention originally agreed that payment of the debts was mandatory and Congress would assume the debts of the States, those provisions were omitted in the Constitution. Instead, Article I, Section 8 vests the Congress with the power to borrow funds on the credit of the United States and to pay its debts. Discover how the Constitutional Convention originally agreed to create a constitutionally created Treasurer of the United States, and then agreed to eliminate the position.Review how Anti-Federalists attacked the debt power as destructive to American liberties.Explore how the debt provisions were essential to secure the good credit of the country, to repay creditors who funded the American Revolution and the Congress afterwards, and to ensure the security of the country in the future. Its abuse is to be kept in check by the reality that we elect the Congress that incurs the debt — they are accountable to We, The People.Highlights include the Constitutional Convention, Articles of Confederation, the New Jersey Plan, the Paterson Plan, the Paterson Resolutions, the Randolph Resolutions, the Randolph Resolves, the Virginia Plan, James Madison, Shays' Rebellion, Roger Sherman, Judge John Yates, Governor Edmund Randolph, Alexander Hamilton, Gunning Bedford, Jr., Elbridge Gerry, Supreme Court Justice Oliver Ellsworth, Governor Wiliam Livingston, Roger Sherman, Dr. William Samuel Johnson, Gouverneur Morris, United States Treasurer, Rhode Island Constitutional Convention, Edward Rutledge, Virginia Constitutional Convention, Anti-Federalists, Agrippa, Brutus, John DeWitt, Supreme Court Justice Joseph Story, House of Representatives, United States Senate, and more.To learn more about the Constitution & Patriot Week, visit www.PatriotWeek.org. Our resources include videos, a TV series, blogs, lesson plans, and more.Read the entire original, unamended Constitution here: https://patriotweek.org/2021/07/27/the-original-constitution-september-17/Check out Judge Michael Warren's book America's Survival Guide, How to Stop America's Impending Suicide by Reclaiming Our First Principles and History at Amazon or other major on-line retailers.Join us!

Monday, 26 May 2025   But when they deliver you up, do not worry about how or what you should speak. For it will be given to you in that hour what you should speak; Matthew 10:19   “And when they should deliver you, not you should be disquieted how or what you should say. It will be given for you in that hour what you should say” (CG).   In the previous verse, Jesus informed the apostles that they would be brought before officials as a testimony to them and the Gentiles. He now continues with, “And when they should deliver you.”   This is referring to the act of taking these apostles to the forum where the leaders just mentioned sat, be it in a proconsul office or a speech to kings and others, such as occurred with Paul in Acts when he addressed Festus, Agrippa, and others. They would be taken before these men and asked to state their words concerning Jesus. At such a time, Jesus says, “not you should be disquieted how or what you should say.”   Jesus uses the same word, merimnaó, that He used 6 times in Chapter 6 to alleviate the concerns of the disciples, and by extension, the others who attended the Sermon on the Mount concerning various issues. The word gives the sense of being over-anxious.   The apostles, as they went forth, were not to be in such a state because, as Jesus next says, “It will be given for you in that hour what you should say.”   The meaning is that until that point, they may be curious about what they will say as a witness, but that curiosity shouldn't concern them. Rather at that very hour, when they are brought forward to speak, they will be given words suitable to the situation. The next verse will explain why Jesus says this to them.   Life application: Of the words of this verse, Cambridge says –   “Curiously enough this has been quoted as if it justified want of preparation for sermons or addresses to a Christian congregation.”   The words “curiously enough” indicate that the commentator understood that such a thought is nonsense. And yet, these words of Jesus are cited quite often by people as they claim they will be inspired by the Spirit to speak.   There is nothing to suggest that this is the case, and a proper understanding and application of context will tell the student of the Bible that such is not the case. This is especially to be considered true because a large majority of Christians don't know the Bible very well. They may not know sound doctrine at all.   If this is so, why would the Spirit of the Father work through people with opposing viewpoints on theology to make their case through leaders today? Rather, we have the Bible. It is our responsibility to learn it and then tell what we know as best we can to those who ask. This is why Peter says –   “And who is he who will harm you if you become followers of what is good? 14 But even if you should suffer for righteousness' sake, you are blessed. ‘And do not be afraid of their threats, nor be troubled.' 15 But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear; 16 having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed. 17 For it is better, if it is the will of God, to suffer for doing good than for doing evil.” 1 Peter 3:13-17   Peter did not tell his hearers that they would be given words at a particular time concerning what to say. And Peter knew better than most that proper doctrine counts. His epistle came after his rebuke from Paul for not holding to sound doctrine, as is recorded in Galatians 2.   We are given brains to use. If we fail to use them in studying theology, we will not know proper theology. God is not going to bail us out when we stand before others, having failed to do our best to learn what His word says. Jesus' words are given in a particular context for a particular reason. Let us remember this and keep things in their proper context!   Lord God, it is true that Your word is big and complicated. It requires a lot of time and difficult thinking to get its almost infinite number of nuances. And so, please be with us as we study and prepare ourselves to present our defense for the hope that is in us. Guide our minds now to prepare so that we will be prepared when needed. Amen.  

Sunday, 25 May 2025   You will be brought before governors and kings for My sake, as a testimony to them and to the Gentiles. Matthew 10:18   “And also upon governors and kings, you will be brought because of Me for a testimony to them and the Gentiles” (CG).   In the previous verse, Jesus told his apostles to beware of men because they would deliver them up to councils and scourge them in their synagogues. Continuing with this thought, He next says, “And also upon governors and kings, you will be brought.”   A new word is introduced here, agó, translated as “brought.” It is a primary verb signifying to lead, bring, drive, etc. In this case, it is future tense with a passive voice, thus “you will be brought.”   In the Bible, the word translated as governors includes positions such as proconsuls, procurators, etc. The title of king is one that is seen at times in the NT, such as Peter's being arrested under the authority of King Herod in Acts 12.   The words of Jesus here certainly would have applied to these apostles to some extent later in their ministries, but the majority of the interaction with such positions, as recorded in the Bible, was between Paul and such men. This is because Luke especially followed the life of Paul as he traveled among the Gentiles.   In fact, the name Paul was probably one taken on by him after his meeting with Sergius Paulus, as is recorded in Acts 13. After that encounter, he is never called Saul again, except when quoting past events. From that time forward, he was known as Paul. As for the reason for being brought before them, Jesus next says, “because of Me.”   This was their life calling. They were apostles of Jesus, and He was sending them forth bearing His name. It may be that even during this early period, they would appear before such positions, but there is nothing specifically recorded concerning it. Whenever it did happen, however, it was “for a testimony to them and the Gentiles.”   The stating of two different categories, “them and the Gentiles,” seems to indicate that the testimony was for the leaders to hear and then bring a positive influence for the gospel on those under them. As many of these would be Gentile leaders, this is where their influence would rest.   As such, what appears to be the case is that this is referring to something such as the trial of Paul in Acts 25, where Festus, Agrippa, and others held trial. The testimony concerning Jesus was to both Jews and Gentiles there, as it was in other situations Paul found himself in. But Paul, like the other apostles, knew in advance this would be the case –   “Then Ananias answered, ‘Lord, I have heard from many about this man, how much harm he has done to Your saints in Jerusalem. 14 And here he has authority from the chief priests to bind all who call on Your name.' 15 But the Lord said to him, ‘Go, for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel. 16 For I will show him how many things he must suffer for My name's sake.'” Acts 9:13-16   The words tend to give weight to the thought that while Israel was rejecting the gospel, the Gentiles would begin to be receptive to it.   Life application: The words thus far are intended to show that Israel was given every opportunity to accept Jesus as their Messiah. The testimony to foreign positions of authority and foreigners was actually a part of this. Jesus spoke concerning the sign of Jonah, meaning his preaching.   Jonah said that in forty days, Nineveh was to be destroyed. In the Bible, the often-seen application of such a statement as this is a day for a year. In other words, when Jesus said that the sign of Jonah would be given to them, He was saying that they had forty years to acknowledge Him.   The witness to Gentiles was intended, even from the beginning, to get Israel to see this and turn to Him –   “For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. 26 And so all Israel will be saved, as it is written: ‘The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob; 27 For this is My covenant with them, When I take away their sins.'” Romans 9:25-27   Paul wrote this during that forty-year period, and from other passages in the New Testament, it seems that it was believed that this blindness would quickly be replaced with sight, the kingdom would be ushered in, and Jesus' return would have taken place.   And yet, we are still waiting for this to take place two thousand years later. Jesus' plan is being worked out, and His church continues to be built. Israel was destroyed, they were exiled, having rejected Jesus, but they will be spiritually restored to usher in the promised millennial kingdom. Their regathering at this time is for this purpose.   They will go through the purification of the tribulation period along with the rest of the world, but they will be saved through it. God's promises will never fail. Let us trust in this and be confident that everything promised will come about as prophesied.   Lord God, there are times in the past when we have misunderstood Your word. Maybe that is still the case today. There may be a long haul before the return of Jesus comes about. All we can do is wait patiently and continue to faithfully proclaim Your word until then. However, it is our desire to see Him really soon! May You speed His coming. How we long to see Jesus. Amen.

This week, we take on armchair philosophers and discuss our own philosophies about magic. The best part about being witches is that we can have our own opinions, and everyone is right for themselves. Our collective reading this week comes from the Skele-Tarot deck, and we drew the Magician reversed.  The nearest lunar phase to us comes on May 27th, which is the New Moon in Gemini. Creatives we are loving this week are: Robyn's choice: cabinetofcuriousclay Maria's choice: Tarot in Other Words  Listener Choice: Laylaashtarshrine Can't wait to see you at this June's Windy City Paranormal Festival! Use code COFFEE at checkout to get a discount! Remember to join us on May 31st at 12pm PST for Robyn's lecture on baneful magic! Let's learn how to hex your ex together! Shoot us our submissions for Coffee Talks at submissions@coffeeandcauldrons.com or to our voicemail at (351) 207-0799 Thank you to all our Patreon subscribers! Without you, none of this is possible. patreon.com/magickalbeginnings

In Acts 25 tells us that, when Festus was determined to send Paul to Jerusalem, the Apostle had no alternative but to make his appeal to Caesar. After a short period of time Festus conducts another hearing of Paul's matters. Festus was again seeking the favour of the Jews and at this time Paul announces that he would exercise his right as a Roman Citizen to be judged by Caesar. We then hear of Herod Agrippa and his wife Bernice visiting Caesarea and at this time Festus requests that they hear Paul's case as Festus was struggling with the wording of the charge to be made against Paul. Festus explains to Agrippa that in his opinion there was no commuting or a capital crime, but simply matters concerning Jewish law. With great pomp and ceremony Agrippa, Bernice and all the other dignitaries enter the judgment hall. Festus seeks Agrippa's view about the nature of the charge to appear on the letter to be sent to Caesar. Chapter 26 records Paul's defence and his earnest appeal to Agrippa to embrace the Christian cause. Paul tells his audience of his fervour for the Jewish way and his concerted opposition to Christianity. But when he was confronted by the risen Lord Jesus Christ on the road to Damascus everything changed. He tells the audience of his great commission and then knowing king Agrippa to be a man who read the prophets he appeals to the king to adopt the Christian belief. Festus, being embarrassed by the situation, attempts to finish the hearing immediately by declaring Paul to be mad due to his great learning. Paul was not to be silenced so quickly and continues to ask Agrippa whether he believes the prophets. Paul states plainly I know you believe them king Agrippa. At this point king Agrippa and all the dignitaries rise and leave with the king stating Paul's innocence.

Asst. Pastor Melvin Gaines Acts 26:22-32

Paul's defense before Agrippa is a Master Class on proclaiming the gospel & persuading people to put their faith Jesus Christ for their salvation.

Asst. Pastor Melvin Gaines Acts 26:12-21

The Challenge of ActsN.T. WrightIn this session, Will Dyer reflects on the significance of the resurrection as the central tenet of Christian faith, emphasizing its revolutionary implications for the church and creation. ​ They provide a detailed overview of Acts chapters 25-28, highlighting Paul's trials before Festus and Agrippa, his journey to Rome, and his unwavering commitment to spreading the gospel despite challenges. Key themes include the resurrection's transformative power, the call for large-scale reconciliation, the inevitability of opposition when advancing the gospel, and the innocence and worthiness of the gospel message. Will Dyer concludes by underscoring that the story of Acts is not about Paul but about Jesus' continued work through the gospel, challenging listeners to prioritize faithfulness to the gospel over personal achievements. ​ The session ends with a prayer for strength, trust in God's guidance, and gratitude for Jesus' resurrection.

Paul stands trial for his faith one final time before King Agrippa II. Like many of us, Agrippa must grapple with the claim of the resurrection of Jesus Christ and what to do with the conviction that Christ is risen.Preached by Jared Kress on April 20th, 2025. Series: "Church on Trial, The Book of Acts." Primary Text: Acts 26. Join us in person Sundays at 10:30am at 6325 Poplar Ave, Memphis TN or online at https://www.kirbywoods.org/live. Follow us online! Facebook: https://www.facebook.com/kirbywoodsmemphis Instagram: https://www.instagram.com/kirbywoodsmemphis YouTube: https://www.youtube.com/@kirbywoods Podcast: https://kirbywoodspodcast.buzzsprout.com

Asst. Pastor Melvin Gaines Acts 26:1-11

Asst. Pastor Melvin Gaines Acts 25:13-27

Join us as teaching elder Adam Vinson continues our study through Acts. Notes from today can be found here https://drive.google.com/file/d/1JcjXwOTT8E8Y4Mto8Ws8ikS6HHI0UmNo/view

Nuestro Insólito Universo ¦¦ Agrippa En los cinco minutos de duración que tiene este programa se narran historias asombrosas referentes a cualquier tema.La primera transmisión de este programa se realizó por la RadioNacional de Venezuela el 4 de agosto de 1969 y su éxito fue tal que, posteriormente, fue transmitido también por Radio Capital y, actualmente, se mantiene en la Radio Nacional (AM) y en los circuitos Éxitos y Onda, de Unión Radio (FM), lo cual le otorga una tribuna de red AM y FM que cubren todo el país, uno de los programas radiales más premiados y de mayor duración en la historia de la radio de Venezuela.

A Sermon for Palm Sunday Philippians 2:1-11, St. Matthew 21:1-17, and St. Matthew 27:1-54 by William Klock The Pantheon in Rome is famous for being one of the architectural and engineering wonders of the ancient world.  It was one of the buildings we studied when I took Architectural History and I remember our professor stressing that the photos in our book could never do it justice.  It's a great round building covered by the largest vaulted concrete dome in the world.  It looks big.  It is big.  The dome is 43 metres high.  But you don't realise just how big that is until you add people into the photos.  It's about twenty-five times higher than the average person is tall.  And it was built by the Romans two millennia ago.  It's survived all these years, even after builders scavenged the bronze off its roof and left the concrete exposed.  It is, again, known for being an architectural and engineering marvel. But Brothers and Sisters, the Pantheon is important for another reason that's hardly ever discussed.  It was, again, built almost two thousand years ago—in the early second century.  Begun under the Emperor Trajan and finished during the reign of Hadrian.  It stood on the Field of Mars and replaced an earlier temple dedicated to Mars, the god of war, and built by Agrippa during the reign of Augustus.  But the Pantheon, fairly quickly it seems, became an unusual temple.  The Romans usually dedicated a temple to a single god.  The gods were jealous.  They didn't like sharing.  And if a temple were, say, struck by lightning, you'd know that it was the god of that temple who was angry.  But the Pantheon became a temple for all the gods—or, at least, many of them.  That's what the name means: pan…theon.  It was one of the greatest temples of pagan Rome.  But in the Year of Our Lord Six-hundred-and-nine, at the instruction of the Christian Emperor Phocas and the Bishop of Rome, Boniface IV, the Pantheon was stripped of its pagan idols and its pagan altars.  Twenty-eight cartloads containing the bones of Christian martyrs were exhumed from the catacombs and reburied there, a Christian altar was placed in the building, and it was established as a church in honour of the memory of those martyrs whom the pagan Romans had killed in the name of their gods.  To this day, over fourteen-hundred years later, the Church of St. Mary and the Martyrs remains there, a faithful witness to conquest of Rome by the gospel and of the Lordship of Jesus.  A testimony to the power of the cross and the blood of Jesus not only to purify us from our sins and to make us a dwelling fit for God's Spirit, but to wash creation clean from our sins as well. We began Lent, listening as St. Matthew told us the story of Jesus' temptation in the wilderness.  The devil took him off to a very high mountain and showed him all the magnificent kingdoms of the world.  Off on the horizon was Rome.  “I'll give the whole lot to you,” the devil said, “if you will fall down and worship me.” It was, after all what Jesus had come for.  He was creation's true Lord.  Caesar and all the other kings were pretenders, shams, parodies of who and what Jesus really is.  All of it, from Jerusalem to Rome and beyond belongs to him.  “There is not one square inch in the whole domain of our human existence over which Christ, who is sovereign over all, does not cry, Mine!” to quote Abraham Kuyper.  But this was not the way.  Jesus will not reclaim his creation without also setting it to rights, without dealing with the problems of sin and death.  Without purifying it from our idolatry.  To do that requires more. And so today we hear Matthew again as he tells us of Jesus' triumphal procession into Jerusalem.  When they came near to Jerusalem, and arrived at Bethphage on the Mount of Olives, Jesus sent two of the disciples on ahead.  Go into the village over there and at once you'll find a donkey tied and a foal beside it.  Untie them and bring them to me and if anyone says anything to you, say, “The Lord needs them and he'll send them back right away.”  He sent them off at once.   Jesus was about to act out another one of his prophecies.  This time it was to show and to remind the people what sort of king the Messiah was to be.  They did want a king who would set all to rights, but in their heads, to their way of thinking, that meant leading a revolt against the Romans.  He would be like David, who defeated the Jebusites to take their city Jerusalem as his capital.  He would be like Judas Maccabeus, who defeated the Greeks and established an independent Jewish kingdom under the high priest.  The Messiah would be like that, only better, greater, more powerful, and his kingdom would be forever.  He would raise up Israel and put the gentile kings in their place.  The day before or maybe even that same day, as Jesus came to Jerusalem from Bethphage, Caesar's governor, Pontius Pilate, was marching into the city from the opposite direction, from his base in Caesarea, at the front of a column of Roman soldiers.  They were there to represent Caesar's might and to keep the peace during Passover.  If Jesus was the Messiah, now was his time—or so a lot of people thought—now was Jesus' time to finally and really be the Messiah, raise up his army, and cast down Pilate and the Romans and take his throne. But that wasn't the way to the throne any more than bowing down to the devil was.  Matthew says that Jesus did it his way to remind the people of what the Lord had said about the Messiah through the Prophet Zechariah: Tell this to Zion's daughter: Look now! Here comes your King.  He's humble, mounted on a donkey, yes, on a foal, it's young. The king they expected was going to ride into Jerusalem on a chariot or at least on a great warhorse.  But God's king is different.  A great warrior might take care of the Romans and even take his throne.  He could set things to rights in the way of earthly kings, but the world would still be subject to sin and death.  So Jesus acted out the prophecy.  The disciples brought the donkey and Jesus humbly rode it into the city.  And the people cheered all along the way.  They spread their cloaks on the road.  Others cut branches form the trees and scattered them on the road.  The crowds who went ahead of him, and those who were following behind shouted, “Hosanna to the son of David!  Blessed is he who comes in the name of the Lord!  Hosanna in the highest!”  And the whole city was gripped with excitement when they came into Jerusalem.  “Who is this!” they were saying.  And the crowds replied, “This is the prophet, Jesus from Nazareth of Galilee.   With that prophetic reminder, at least some of the people seemed to get it even if it wasn't what they expected.  Jesus was fulfilling Zechariah's prophecy.  The long-awaiting king had come.  But not everyone got it.  Jesus wasn't finished with his acted out prophesies.  Matthew says that he went straight to the temple and when he got there he threw out the people who were buying and selling in the temple.  He upturned the tables of the money-changers and the seats of the dove-sellers.  It is written, he said to them, “My house will be called a house of prayer, but you have made it a brigand's lair!”  The blind and lame came to him in the temple and he healed them.  But when the chief priests and the scribes saw the remarkable things he was doing, and the children shouting, “Hosanna to the son of David!” they were very angry.   The king was fulfilling the words of the prophets.  He came in humility.  And he came announcing that he really was going to set the world to rights.  He was going to set the world to rights in a way that would make the temple obsolete.  All through his ministry he'd been showing how he was the new bridge between God and sinful humans and that last week he spent in the temple—starting with this acted out prophecy and continuing as he healed and preached, he made it clear.  So clear that the people invested in the temple and the priesthood and that whole system took it all for blasphemy and had him arrested. Our long Palm Sunday Gospel today—Matthew 27—vividly depicts the Messiah's humble way to his throne.  Betrayed by his friends, rejected by his people.  Standing humbly before the Roman governor so many people expected him to slay.  Facing trumped up charges made by lying men.  Left condemned to death as the people chose instead that Pilate should free a brutal, violent revolutionary—a man truly guilty of the trumped of charges against Jesus.  Standing humbly as the very people he came to save cried out to Pilate, “Crucify him!”  Standing humbly as he, the king, was rejected by his own people who cried out, “We have no king but Caesar!”  Standing humbly as Roman soldiers mocked him, beat him senseless and scourged him, ripping the skin from his body.  Humbly dragging the very cross on which he would be crucified through the city.  The king, nailed to a cross and hoisted to die between two violent thieves as his own people shouted blasphemies at him, as the chief priests and scribes mocked him shouting, “He rescued others, but he cannot rescue himself.  If he's the king of Israel, let him come down from the cross!  He trusts in God; let God deliver him now if he's really God's son!” For hours it went on.  Jesus, pulling on those nails driven through is wrists, pushing on the nails driven through his feet, lifting himself to gasp for breath through the pain, while the people gathered around: Jews, Romans, even the pastors, the shepherds of his people who claimed to speak for God mocked him and shouted blasphemies.  Luke writes that Jesus prayed for them: Father, forgive them for they know not what they do.  And eventually his body could take no more and Jesus breathed his last breath.  And, Matthew says, the earth shook.  The great veil that guarded the holy of holies in the temple was torn in two.  And the Roman centurions standing guard were scared out of their wits and announced the very thing Jesus' own people would not: He really was the son of God!   Brothers and Sisters, there can be no Easter without Good Friday.  To set the world to rights—to really set to rights—not just to take a throne, not just to defeat the Romans—but to defeat sin and death and to reconcile sinful men and women to God required a king willing to let evil rise up to its full height, to let evil concentrate itself all in one place, and to let it do its worst, crashing down on him all at once.  It required a king willing to throw himself into the gears of this fallen, broken, and sinful world to bring them to a stop.  It required a king willing to give his life for his own people even as they mocked and blasphemed him, so that he could rise from that humiliating death to overturn the verdict against him, rise victorious over sin and death and the absolute worst that they could do.  Only that humble king could defeat death and bring life—real and true life—back to God's creation and gather a people forgiven, cleaned by his blood, and filled with his Spirit to become a new temple, a new holy of holies where the nations would—where the nations now—enter the presence of God. It was in that humble king that those Roman centurions saw something they had never seen before.  Their Caesar called himself the son of God, but in Jesus they saw the God of Israel at work in all his glory, in all his love, in all his mercy, in all his faithfulness—like no god they'd ever known—completely unlike any god or goddess honoured in the Pantheon.  Whether they knew it or not, those centurions that first Good Friday announced the defeat of Jupiter and Mars, of Hera and Diana, of Neptune and Vesta and all the others.  And they announced the defeat of Caesar, too.  In less than three centuries, the Emperor of Rome himself would be captivated by the good news about Jesus, the son of God, the great King who was setting the world to rights. But Brothers and Sisters, the good news about Jesus, crucified and risen, didn't go out through the empire and to the nations all on its own.  It was carried, it was stewarded by a people—by a church—that, itself, took on the humility of the Saviour.  The bones of those martyrs buried in the Pantheon are a testimony to the faithful and humble witness of Jesus' people in those early centuries.  They didn't just proclaim a message.  They lived it out as a community—as the vanguard of God's new creation born that first Easter morning.  In the midst of a world of darkness, of false gods and idolatry, of brutality and immorality hard for us to imagine today, they gave the pagans a glimpse of God's future.  By the way they lived, they lifted the veil and showed the world God's new creation.  It was not only the proclamation of the church, but the very life of the church that showed the world a better way, a way no one before had ever known. Here's the truth of it: The people of the humble king must be humble too or it's all for nought.  This is why Paul, writing to the Philippians, says to them, If our shared life in the king brings any comfort; if love still has the power to make you cheerful; if we really do have a partnership in the Spirit; if your hearts are at all moved with affection and sympathy—then make my joy complete!  Bring your thinking into line with one another.  In other words, if you're going to be a gospel community for all the world to see  Have this mind amongst yourselves!  Here's how to do it.  Hold on to the same love; bring your innermost lives into harmony; fix your minds on the same object.  Never act out of selfish ambition or vanity; instead, regard everyone else as your superior.  Look after each other's best interests, not your own.   But it's so hard to do that, Paul!  So, so hard!  And Paul knew that.  And so he takes them back to the cross.  Brothers and Sisters, everything goes back to Jesus and the cross!  This is how you should think amongst yourselves, Paul goes on—with the mind that you have because you belong to Jesus the Messiah.  And now he doesn't quote from the passion narratives because they weren't written yet, although I think that would have worked just as well.  Every Holy Week we immerse ourselves in the passion narratives and Matthew, Mark, Luke, and John remind us of the very thing Paul writes here.  But instead Paul breaks out into song.  He reminds them of a hymn they presumably all knew and he copies it out for them: Who, though in God's form, did not regard his equality with God as something he ought to exploit.  Instead, he emptied himself, and received the form of a slave, being born in the likeness of men.  And then, having human appearance, he humbled himself, and became obedient even to death, yes, even death on a cross.  And so God has greatly exalted him, and to him in his favour has given the name which is over all names.  That now at the name of Jesus every knee within heaven shall bow—on earth, too, and under the earth.  And every tongue shall confess that Messiah Jesus is Lord, to the glory of God the Father.   Paul reminds them of the humble king, the son of God who not only took on our flesh, but who gave his life in the most painful and humiliating way possible so that on his way to his throne he might take us with him. Brothers and Sisters, the only way we will ever be faithful in being the people Jesus has called us to be, the only way we will ever be faithful in being the new creation people the Spirit has made us, the only way will ever be faithful stewards of the gospel is to keep the cross of Jesus always before us.  There's a reason why we confess our sins before we come to the Lord's Table.  There is a reason that we repeatedly recall our unworthiness to enter the presence of God on our own merit.  There is a reason why, as we rise in the morning and as we go to bed at night, we confess our sins.  It's so that as we hear the absolution and as we come to the Table, we will remember just how gracious and merciful and loving God has been to us.  It's why we sing songs like “Amazing Grace”.  Amazing grace is such a sweet, sweet sounds, because apart from grace we are such sinful wretches.  And it is inevitable that when we forget this, when we start to think of ourselves as deserving of the gifts God has poured out on us, when we forget the heinousness and offensiveness of our sins and our rebellion against God, dear Friends, that's when we forget the true power of the gospel and the true mercy of the cross and the great depth of the love of God for sinners.  When we forget the sinfulness of our sin, we lose sight of the amazingness of God's grace.  Eventually we lose the mind of Jesus the Messiah and we cease to be the community of humble servants that he has made us.  And our light grows dim.  Our witness fails. We see it happening all around us in the West.  We've stopped talking about sin and we've thought more highly of ourselves than we ought.  We preach a doctrine of cheap grace.  And our light has gone dim.  Our churches have emptied and the culture has claimed them for its own.  In some they preach false gospels of prosperity or the divinity of man or the goodness of sexual perversion.  We setup idols to politics and earth power in them.  Some are literally gutted, becoming theatres or bars.  Others are little more than tourist attractions: testimonies to the power of the gospel in the days we proclaimed it, but now empty, dead shells.  The culture removes the cross and sets up altars to its idols.  Brothers and Sisters, before it is too late, let us knee before the cross of Jesus and look up.  Let it fill our vision.  Let us remember that he—the sinless son of God—died the death we deserve.  And let us meditate on the depth and power of his grace that we might share the humble mind of our humble king, that we might be the people he has called us to be, the people he has given his Spirit to make us, the people who will steward the gospel until every knee bows and every tongues confesses that Jesus the Messiah is Lord and gives glory to God the Father. Let's pray: Almighty and everliving God, in your tender love for mankind you sent your Son our Saviour Jesus Christ to take upon him our nature, and to suffer death upon the cross, giving us the example of his great humility:  Mercifully grant that we may walk in the way of his suffering, and also share in his resurrection; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.  Amen.

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Drop us a text message to say hi and let us know what you think of the show. (Include your email if you'd like us to reply)In which John and David return to Paul's exchange with Agrippa, reflecting on what it means for the Word of God to be “unchained.” We explore the irony of who is truly free and who is truly bound, the gospel's quiet infiltration of power, and how Paul's confidence is shaped by the Psalms and Torah.Episode 191 of the Two Texts Podcast | Disruptive Presence 134If you want to get in touch about something in the podcast you can reach out on podcast@twotexts.com or by liking and following the Two Texts podcast on Facebook, Instagram and Twitter. If you enjoy the podcast, we'd love it if you left a review or comment where you're listening from – and if you really enjoyed it, why not share it with a friend?Music by Woodford Music (c) 2021________Help us keep Two Texts free for everyone by becoming a supporter of the show John and David want to ensure that Two Texts always remains free content for everyone. We don't want to create a paywall or have premium content that would exclude others. However, Two Texts costs us around £60 per month (US$75; CAD$100) to make. If you'd like to support the show with even just a small monthly donation it would help ensure we can continue to produce the content that you love. Thank you so much.Support the show

Drop us a text message to say hi and let us know what you think of the show. (Include your email if you'd like us to reply)In which John and David reflect on Paul's testimony before King Agrippa, and explore how a public trial becomes a personal moment. We trace the narrowing focus of the narrative, Paul's pastoral heart, and the surprising openness of Agrippa. The gospel, it seems, is never just on trial—it's always inviting.Episode 190 of the Two Texts Podcast | Disruptive Presence 133If you want to get in touch about something in the podcast you can reach out on podcast@twotexts.com or by liking and following the Two Texts podcast on Facebook, Instagram and Twitter. If you enjoy the podcast, we'd love it if you left a review or comment where you're listening from – and if you really enjoyed it, why not share it with a friend?Music by Woodford Music (c) 2021________Help us keep Two Texts free for everyone by becoming a supporter of the show John and David want to ensure that Two Texts always remains free content for everyone. We don't want to create a paywall or have premium content that would exclude others. However, Two Texts costs us around £60 per month (US$75; CAD$100) to make. If you'd like to support the show with even just a small monthly donation it would help ensure we can continue to produce the content that you love. Thank you so much.Support the show

Pastor Jeremy | BFBC-Glendive | Sunday Keys are designed to grant you access to something or someplace valuable. ● Keys are not utilized to withhold something from you...they are designed to hold something for you. ● If you have a key, you can access the thing or place that holds value. ● Matt 16:17 Jesus answered and said to him, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven. 18 And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it. 19 And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” ● God is not withholding something from you...He is holding something FOR you. The Key ofSalvation John 3:1-3 then skip to verses 16 & 17 Rom 10:8 But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith which we preach): 9 that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. 10 For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. 11 For the Scripture says, “Whoever believes on Him will not be put to shame.” 12 For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. 13 For “whoever calls on the name of the LORD shall be saved.” Col 1:13 He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, 14 in whom we have redemption through His blood, the forgiveness of sins. ● Paul told Agrippa his assignment from God was to turn people from darkness to light...from the power of satan to the power of God. After Salvation we are “In Christ” ● Eph 2:8 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, ● We WERE: dead, children of wrath, led by our flesh, without Christ, strangers, aliens, without God, without hope, afar off, & foreigners. ● We ARE: alive, together, raised up, saved, His handiwork, near, at peace, new, reconciled, citizens, members, & stable. ● NOW: have access to God, He shows us His exceeding riches of His grace and kindness, do good works, have access to the Father, growing into a holy temple in the Lord, & we are a dwelling place for God. ● Verse 13 - But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. ● Eph 2 mentions nothing about your feelings granting you access to the things of God. ● Eph 2 mentions nothing about your opinion granting you access to the things of God. ● Eph 2 mentions nothing about your intellect granting you access to the things of God. ● Eph 2 mentions nothing about your career granting you access to the things of God. ● Eph 2 mentions nothing about your role in the home granting you access to the things of God. ● Eph 2 mentions nothing about your race, gender, economic status, social status, political party preference, or church affiliation granting you access to the things of God.

Magus: The Art of Magic from Faustus to Agrippa (Harvard UP, 2023) is a revelatory new account of the magus―the learned magician―and his place in the intellectual, social, and cultural world of Renaissance Europe. In literary legend, Faustus is the quintessential occult personality of early modern Europe. The historical Faustus, however, was something quite different: a magus―a learned magician fully embedded in the scholarly currents and public life of the Renaissance. And he was hardly the only one. Anthony Grafton argues that the magus in sixteenth-century Europe was a distinctive intellectual type, both different from and indebted to medieval counterparts as well as contemporaries like the engineer, the artist, the Christian humanist, and the religious reformer. Alongside these better-known figures, the magus had a transformative impact on his social world. Magus details the arts and experiences of learned magicians including Marsilio Ficino, Pico della Mirandola, Johannes Trithemius, and Heinrich Cornelius Agrippa. Grafton explores their methods, the knowledge they produced, the services they provided, and the overlapping political and social milieus to which they aspired―often, the circles of kings and princes. During the late fifteenth and early sixteenth centuries, these erudite men anchored debates about licit and illicit magic, the divine and the diabolical, and the nature of “good” and “bad” magicians. Over time, they turned magic into a complex art, which drew on contemporary engineering as well as classical astrology, probed the limits of what was acceptable in a changing society, and promised new ways to explore the self and exploit the cosmos. Resituating the magus in the social, cultural, and intellectual order of Renaissance Europe, Grafton sheds new light on both the recesses of the learned magician's mind and the many worlds he inhabited. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Magus: The Art of Magic from Faustus to Agrippa (Harvard UP, 2023) is a revelatory new account of the magus―the learned magician―and his place in the intellectual, social, and cultural world of Renaissance Europe. In literary legend, Faustus is the quintessential occult personality of early modern Europe. The historical Faustus, however, was something quite different: a magus―a learned magician fully embedded in the scholarly currents and public life of the Renaissance. And he was hardly the only one. Anthony Grafton argues that the magus in sixteenth-century Europe was a distinctive intellectual type, both different from and indebted to medieval counterparts as well as contemporaries like the engineer, the artist, the Christian humanist, and the religious reformer. Alongside these better-known figures, the magus had a transformative impact on his social world. Magus details the arts and experiences of learned magicians including Marsilio Ficino, Pico della Mirandola, Johannes Trithemius, and Heinrich Cornelius Agrippa. Grafton explores their methods, the knowledge they produced, the services they provided, and the overlapping political and social milieus to which they aspired―often, the circles of kings and princes. During the late fifteenth and early sixteenth centuries, these erudite men anchored debates about licit and illicit magic, the divine and the diabolical, and the nature of “good” and “bad” magicians. Over time, they turned magic into a complex art, which drew on contemporary engineering as well as classical astrology, probed the limits of what was acceptable in a changing society, and promised new ways to explore the self and exploit the cosmos. Resituating the magus in the social, cultural, and intellectual order of Renaissance Europe, Grafton sheds new light on both the recesses of the learned magician's mind and the many worlds he inhabited. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Magus: The Art of Magic from Faustus to Agrippa (Harvard UP, 2023) is a revelatory new account of the magus―the learned magician―and his place in the intellectual, social, and cultural world of Renaissance Europe. In literary legend, Faustus is the quintessential occult personality of early modern Europe. The historical Faustus, however, was something quite different: a magus―a learned magician fully embedded in the scholarly currents and public life of the Renaissance. And he was hardly the only one. Anthony Grafton argues that the magus in sixteenth-century Europe was a distinctive intellectual type, both different from and indebted to medieval counterparts as well as contemporaries like the engineer, the artist, the Christian humanist, and the religious reformer. Alongside these better-known figures, the magus had a transformative impact on his social world. Magus details the arts and experiences of learned magicians including Marsilio Ficino, Pico della Mirandola, Johannes Trithemius, and Heinrich Cornelius Agrippa. Grafton explores their methods, the knowledge they produced, the services they provided, and the overlapping political and social milieus to which they aspired―often, the circles of kings and princes. During the late fifteenth and early sixteenth centuries, these erudite men anchored debates about licit and illicit magic, the divine and the diabolical, and the nature of “good” and “bad” magicians. Over time, they turned magic into a complex art, which drew on contemporary engineering as well as classical astrology, probed the limits of what was acceptable in a changing society, and promised new ways to explore the self and exploit the cosmos. Resituating the magus in the social, cultural, and intellectual order of Renaissance Europe, Grafton sheds new light on both the recesses of the learned magician's mind and the many worlds he inhabited. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Click here for the DRB Daily Sign Up form! TODAY'S SCRIPTURE: Numbers 5-6; Psalm 22; Acts 26 Click HERE to give! Get Free App Here! One Year Bible Podcast: Join Hunter and Heather Barnes on 'The Daily Radio Bible' for a daily 20-minute spiritual journey. Engage with scripture readings, heartfelt devotionals, and collective prayers that draw you into the heart of God's love. Embark on this year-long voyage through the Bible, and let each day's passage uplift and inspire you. TODAY'S EPISODE: Welcome to the Daily Radio Bible with your host, Hunter, your Bible reading coach, guiding you through day 50 of our journey through the Scriptures. Today, we delve into the book of Numbers, exploring chapters five and six, where God gives instructions to the people of Israel, focusing on rituals and vows. We continue with the powerful cry of Psalm 22, a heart-wrenching yet hopeful expression of faith. Lastly, we join Paul as he passionately defends his faith before King Agrippa in Acts 26, proclaiming the truth of the resurrection and his mission to share the light with the Gentiles. Through these readings, we discover the freedom and joy found in trusting the risen Christ. Join us for a time of reflection, prayer, and the reminder that you are deeply loved by God. TODAY'S DEVOTION: It seems crazy to everyone, but Paul is speaking the sober truth. To most people, the idea of a dead man being raised to life seems crazy. But Paul says, why does it seem so incredible that God can raise the dead? To Paul, this is the sober truth. There's nothing crazy about it. And when we believe in this sober truth and trust the risen Christ, he sets us free from the inside out. So Paul, the prisoner, stands before this crowd and says, I pray to God that both you and everyone here in this audience might become the same as I am, except for these chains. He has chains, but he is the freest man there. The irony is that at the end of this speech, Agrippa and Festus and all the others walk away, and their final comment is he could have been set free if he hadn't appealed to Caesar. Unfortunately, they weren't so minded and couldn't see that the freest man among them was Paul. He had been freed of the guilt of his former life, where he had overseen the death of Christians and had persecuted Christ himself. He had been freed from the self-righteousness that blindly led him to that kind of life. He may have been in chains, but Paul was sober and free. Through the resurrection, you have been included in the sober, free life of God. Live a sober and free life. Don't let religion come in and entangle you. Don't let your past come in and chain you up anymore. Live like Paul in the reality of what is, what is true about all that God has done in Christ, not only for you, but for the whole world. You are sober, and you are free. Live in it. That's the prayer that I have for my own soul this very day. That's the prayer that I have for my family, for my wife and my daughters and my son this very day. And that's the prayer that I have for you this very day. May it be so. TODAY'S PRAYERS: Lord God Almighty and everlasting father you have brought us in safety to this new day preserve us with your Mighty power that we might not fall into sin or be overcome by adversity. And in all we do, direct us to the fulfilling of your purpose  through Jesus Christ Our Lord amen.   Oh God you have made of one blood all the peoples of the earth and sent your blessed son to preach peace to those who are far and those who are near. Grant that people everywhere may seek after you, and find you. Bring the nations into your fold, pour out your Spirit on all flesh, and hasten the coming of your kingdom through Jesus Christ our Lord, Amen.   And now Lord,  make me an instrument of your peace.  Where there is hatred let me sow love. Where there is injury, pardon.  Where there is doubt, faith. Where there is despair, hope.  Where there is darkness, light.  And where there is sadness,  Joy.  Oh Lord grant that I might not seek to be consoled as to console. To be understood as to understand, to be loved as to love.  For it is in the giving that we receive, in the pardoning that we are pardoned, it is in the dying that we are born unto eternal life.  Amen And now as our Lord has taught us we are bold to pray... Our Father who art in heaven, hallowed be thy name, thy kingdom come thy will be done on earth as it is in heaven, give us this day our daily bread, and forgive us our tresspasses as we forgive those who trespass against us, and lead us not unto temptation, but deliver us from evil, for thine is the Kingdom and the power and the glory forever. Amen. Loving God, we give you thanks for restoring us in your image. And nourishing us with spiritual food, now send us forth as forgiven people, healed and renewed, that we may proclaim your love to the world, and continue in the risen life of Christ.  Amen.  OUR WEBSITE: www.dailyradiobible.com We are reading through the New Living Translation.   Leave us a voicemail HERE: https://www.speakpipe.com/dailyradiobible Subscribe to us at YouTube: https://www.youtube.com/@Dailyradiobible/featured OTHER PODCASTS: Listen with Apple Podcast DAILY BIBLE FOR KIDS DAILY PSALMS DAILY PROVERBS DAILY LECTIONARY DAILY CHRONOLOGICAL  

Click here for the DRB Daily Sign Up form! TODAY'S SCRIPTURE: Numbers 2-4; Acts 25 Click HERE to give! Get Free App Here! One Year Bible Podcast: Join Hunter and Heather Barnes on 'The Daily Radio Bible' for a daily 20-minute spiritual journey. Engage with scripture readings, heartfelt devotionals, and collective prayers that draw you into the heart of God's love. Embark on this year-long voyage through the Bible, and let each day's passage uplift and inspire you. TODAY'S EPISODE: Welcome to the Daily Radio Bible podcast episode for February 18th, 2025. Today marks day 49 in our journey through the Bible. I'm Hunter, your Bible reading coach, here to spend time with you in the pages of Scripture and to let our hearts be directed towards the one true shepherd, Jesus. In today's reading, we delve into Numbers chapters 3 and 4, where we explore the family lines of Aaron and Moses and their responsibilities, as laid out at Mount Sinai. We also dive into Acts chapter 25, where we follow the trials of Paul, foolishly accused of crimes by the Jewish leaders and standing firm in his faith. This episode invites us to draw near to the living Christ and reflect on the purpose and sense that can be found in participating in His life. Join us as we pray, reflect, and find encouragement in His Word. Remember, you are loved. Let's dive in together. TODAY'S DEVOTION: It makes no sense. As Felix shares with Agrippa, the situation seems baffling: a religion about a dead man named Jesus, whom Paul insists is alive. Why would anyone put themselves through trial, risk their life, and endure suffering for something that seems nonsensical—a dead religion? Felix is not alone in this confusion; Paul once felt the same way. That is until everything changed. It didn't make sense to Paul either—until he encountered the living Christ. When we truly meet Christ—not as a figure of religion, but as a living, present reality—it all begins to make sense. It's not about a dead man; it's about a Risen Savior. That encounter transforms everything. Are you living as though Christ is merely a name in history, or as the living Lord who reigns today? When we engage with the living Christ, our hearts become aligned with His life and purpose. Sufferings, which bewilder us, find context within His sovereignty. The story makes sense when we experience His living presence. Without it, we're merely following shadows. Yet, it is not Christ who is elusive. He knows us to our core, and His invitation remains: to step off our own thrones and recognize Him upon His. It is through surrender that we experience true freedom and reconciliation. When we open our hearts, we learn we are known and loved, and our stories begin to fit within His redemptive narrative. That's a prayer that I have for my own soul. That's a prayer that I have for my family, for my wife, and my daughters, and my son. And that's a prayer that I have for you. May it be so. TODAY'S PRAYERS: Lord God Almighty and everlasting father you have brought us in safety to this new day preserve us with your Mighty power that we might not fall into sin or be overcome by adversity. And in all we do, direct us to the fulfilling of your purpose  through Jesus Christ Our Lord amen.   Oh God you have made of one blood all the peoples of the earth and sent your blessed son to preach peace to those who are far and those who are near. Grant that people everywhere may seek after you, and find you. Bring the nations into your fold, pour out your Spirit on all flesh, and hasten the coming of your kingdom through Jesus Christ our Lord, Amen.   And now Lord,  make me an instrument of your peace.  Where there is hatred let me sow love. Where there is injury, pardon.  Where there is doubt, faith. Where there is despair, hope.  Where there is darkness, light.  And where there is sadness,  Joy.  Oh Lord grant that I might not seek to be consoled as to console. To be understood as to understand, to be loved as to love.  For it is in the giving that we receive, in the pardoning that we are pardoned, it is in the dying that we are born unto eternal life.  Amen And now as our Lord has taught us we are bold to pray... Our Father who art in heaven, hallowed be thy name, thy kingdom come thy will be done on earth as it is in heaven, give us this day our daily bread, and forgive us our tresspasses as we forgive those who trespass against us, and lead us not unto temptation, but deliver us from evil, for thine is the Kingdom and the power and the glory forever. Amen. Loving God, we give you thanks for restoring us in your image. And nourishing us with spiritual food, now send us forth as forgiven people, healed and renewed, that we may proclaim your love to the world, and continue in the risen life of Christ.  Amen.  OUR WEBSITE: www.dailyradiobible.com We are reading through the New Living Translation.   Leave us a voicemail HERE: https://www.speakpipe.com/dailyradiobible Subscribe to us at YouTube: https://www.youtube.com/@Dailyradiobible/featured OTHER PODCASTS: Listen with Apple Podcast DAILY BIBLE FOR KIDS DAILY PSALMS DAILY PROVERBS DAILY LECTIONARY DAILY CHRONOLOGICAL  

The David Alliance Garth Heckman TDAgiantSlayer@Gmail.com *The man who drops a dollar in the toilet and and isn't sure if he wants to put his hand in there to get it out… his friend says well how much money do you have in your wallet? The guy pulls it out and says $212, his friend grabs it and throws it in the toilet… the man screams and shoves his hand down into the dirty toilet water and grabs all the money out…. He screams at his friend “why did you do that”.  His friend says “with great motivation there is no fear”.    What is your motivation? What is your cause? What is your non negotiable go to target?       ACTS 28 When they had been brought safely through, then we found out that the island was called Malta. 2 The natives showed us extraordinary kindness; for because of the rain that had set in and because of the cold, they kindled a fire and received us all. 3 But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat and fastened itself on his hand. 4 When the natives saw the creature hanging from his hand, they began saying to one another, “Undoubtedly this man is a murderer, and though he has been saved from the sea, justice has not allowed him to live.” 5 However he shook the creature off into the fire and suffered no harm. 6 But they were expecting that he was about to swell up or suddenly fall down dead. But after they had waited a long time and had seen nothing unusual happen to him, they changed their minds and began to say that he was a god.     UP TO THIS POINT IN PAULS LIFE Snuck out over a wall in Damascus Stone and left for Dead in Lystra Beaten and arrested Phillipi  Chased out of Thessalonica by Gangs Mocked and laughed in Athens philosophers Almost torn to pieces in Jerusalem 2 Cor. 11 he states….  He was in far more labors Far more pain and imprisonments Beaten times without number In Danger of death numerous times Five times whipped 39 lashes Three times beaten with rods Stoned dead once  Shipwrecked 3 times Spent a day and night in the ocean  Has been in dangers of rivers, robbers, countrymen, gentiles, danger in the city in the wilderness, in the sea, among false brethren, has been in hard labor and hardship, sleepless nights, hungry and thirsty for days in the in the cold     TRIGGERED…Why does Paul not get  Triggered, angered, flooded, explosive, panic, give up, run away, fight or flight…      You would think at this point… after everything I just read- Paul would get bit by this snake and just lose it!      WHATS YOUR RESPONSE in the natural SHRIEK          PANIC              SHAKE IT OFF?      SHAKE - not what you think!  apotinassó: To shake off, to shake away Original Word: ἀποτινάσσω Transliteration: apotinassó Pronunciation: ah-po-tee-NAS-so TO MOVE TO AND FRO…      TO SEPARATE ONESELF FROM “Flick the lint off ones collar” *you are not a part of this… give no thought.     PAUL HAD A CAUSE THAT WOULD  IMMOBILIZE ANY CIRCUMSTANCE The cause supersedes the cost The cause makes everything else insignificant The cause is focus and everything else is mist   WHAT IS YOUR CAUSE… Yes Jesus, Yes the gospel, but what is the cause deep within that in which God calls you to brush everything else off.    WHAT HAS HE CALLED/CAUSED YOU TO DO?      PAULS GOT A MISSION He is seized in Jerusalem - He's got a mission He is falsely accused and beaten - He's got a mission He is chained and sent to Festus, Felix, Agrippa and now Caesar… he's got a mission He is in a storm - He's got a mission  He is shipwrecked - He's got a mission He is bit by a snake - He's got a mission   PAUL IS IN BAD CIRCUMSTANCES   * NOTE: He does not let circumstances dictate what God has spoken to him about. Or how he sees his mission. - an angel spoke to Paul and said you will not die in the shipwreck and storm… but he does't mention the snake.  YOU EVER GET A WORD FROM GOD AND THEN A CIRCUMSTANCE PUSHES BACK IN THE OTHER DIRECTION?        PAUL GETS BIT - no excuses, no why me, no mind talk of sin, death, what will people think   PAUL GETS JUDGED Paul was a murderer… he killed Christians.   *I wonder how many of Todays Christians would have looked at the snake and said “well, I had it coming to me… I am the reason many Christians died”. 

PREVIEW: AUGUSTUS: AGRIPPA: JULIA:  Conversation with Emma Southon, author of "A Rome of One's Own," regarding Emperor Augustus and his only surviving child, Julia, who enjoys some happiness and many children with the hero of Actium, Agrippa. More later. 1672 ACTIUM

#Londinium90AD: Gaius & Germanicus  discuss Musk as a disruptor such as  Sulla, Cataline, Antony and Agrippa.  Michael Vlahos. Friends of History Debating Society. @Michalis_Vlahos 1894