Podcasts about Agrippa

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.

Deuteronomy 28 verses 1 to 15 speak of the blessings that would accompany obedience to the ways of the LORD. Verses 16 to 68 speak of the punishment (curses) for disobedience – more than a threefold increase over the blessings. This in itself is an indication of the dominant direction that the nation of Israel would follow. Joshua no doubt picks up on this in the 24th chapter which gives his speech after the reading of Deuteronomy 27 and 28. The cursings contain prophecies about the holocaust which overtook the Jewish people in the middle of the twentieth century (particularly note verses 65-67). It is also interesting that there was no requirement for assent with the pronouncement of “Amen” after any of the blessings and cursings of chapter 28. The blessings tell of bountiful harvests, fruitful families and a guarantee of peace when the nation came to Jerusalem for worship. The cursed speak of droughts, adverse weather, poor crops, of being endlessly pursued by their enemies and of an incapacity to stand and fight against their foes. Song of Solomon 8 concludes the book. In the first 7 verses the bride continues to extol her well loved and highly desired husband. She says their mutual joys are like those of innocent children. These thoughts transport us in mind back to the innocence that was once in Eden before sin entered the world. These conditions will likewise characterise the kingdom age which will be ruled over by our majestic Master and his glorious bride. Verse 6 talks of a seal. Our eternal Father gives us this seal through His beloved Son the Lord Jesus Christ – John 6:26-29; Revelation 14:1-5. In the KJV we find no mention of Yahweh's name, nor reference to any of His titles. The ESV translation of verse 6, “set me as a seal upon your heart, as a seal upon your arm, for love is strong as death, jealousy is fierce as the grave. Its flashes are flashes of fire, the very flame of Yah.” Nothing can, says Solomon, be valued above love. This is true for the love of God and that of His Son – Romans 8:31-39. In verses 8-9 the bride's companions say that they have a litttle sister. The day when she will be spoken for will be the time when the fulness of the Gentiles will occur in the kingdom when all nations will at the millennium's end be incorporated into the body of Christ. In verses 10-12 the bride continues with her counting her blessings. In verse 13 the groom tells of his longing to hear the voice of his desirable spouse. The bride finishes the song in verse 14 with an urging of her groom to rush to her side to be with her (evermore). “Even so. Come Lord Jesus.” Read and ponder the culmination of our desires in Revelation 22:20-21. 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

Asst. Pastor Melvin GainesMay 4, 2025Acts 26:22-32#Paul #decision #Agrippa #king #Jewish #training #religion #Pharisee #Jesus #Christ #personal #apologetics #defense #faith #Festus #salvation #pray #God

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

Asst. Pastor Melvin GainesApril 27, 2025Acts 26:12-21#Paul #decision #Agrippa #king #Jewish #training #religion #Pharisee #Jesus #Christ #God #personal #reveal #apologetics #defense #faith

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 GainesApril 20, 2025Acts 26:1-11#Paul #decision #Agrippa #king #Jewish #training #religion #Pharisee #Jesus #Christ #trial #God #Nazarene #vote

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.

Acts 25:13-26:32

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Découvrez l'histoire d'Ermano Di Miceli, podcasteur depuis 2014 (avec plus de 400 épisodes à son actif) et triathlète de longue date. Il nous raconte ses débuts en triathlon, ce qui l'a amené à découvrir le swimrun, ainsi que ses défis, comme la traversée de la France en swimrun, jusqu'à ses projets de courses encore plus longues à venir, et sa préparation pour l'ÖTILLÖ 2025.Au programme :•

The Importance of Personal Testimony Focus on the power and significance of sharing one's personal testimony. "The people of God need encouragement. They need reminded that there's a reason we do what we do." The story of the woman at the well (John 4:39) as an example of the impact of a simple testimony. "Many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did." The woman's testimony: "He told me all that ever I did." Despite her societal issues (five husbands, living in sin), her testimony led many to believe in Jesus. Personal testimonies of "old timers" and "heroes" as sources of encouragement. Remembering their faithfulness and the Holy Ghost in their lives. "I get encouraged remembering those that have come before me, remembering the path that they held and the faithfulness that they had for God." Even those with low credibility can have a powerful testimony. The woman at the well was an outcast, yet her words persuaded many. "Here was a woman that certainly had no credibility in society... And yet we find that when she come running into the city that day, she said, I've met the man." Overcoming Fear and Sharing Your Story Addressing the fear of saying the wrong thing when witnessing or sharing the Gospel. "I'm afraid that when I witness or when I share with somebody that I'm going to say the wrong thing." Emphasizing that your personal testimony is something you know better than anyone else. "If you don't know anything else, you know one thing, and that's your testimony." The Holy Ghost bears witness to a true, born-again testimony. "When you share that, the Holy Ghost ought to bear witness with it because it's true." You are the authority on your own experience of salvation. "That makes you the authority on the subject. You ought to be willing and ready all the time to tell somebody what Jesus did for you." Examples of Transformative Testimonies The story of Legion (Mark 5:1-20) as an example of a dramatic transformation. Legion, once a wild man, was healed by Jesus and told to share his story. "You go back into that city and he said, you tell them all the good things that I've done for you." Legion's potential testimony: "I was filled with his demons and he cast them all out of me. I was a madman and he saved me from myself." The Apostle Paul's testimony before King Agrippa (Acts 26). Paul shared his experience on the road to Damascus, not theological doctrines. "What he told Gringa Agrippa about was what happened to him when he got born again." Paul's testimony almost persuaded Agrippa to become a Christian. "Almost thou persuadest me to be a Christian" Practical Application and Encouragement Encouragement to share your testimony in everyday situations. "Tell them what you know about. Tell him about where you came from and where you're headed." The importance of exercising and sharing your testimony regularly. "The more you tell the story, the better you get at it... Because I know it's true. And it is the one thing that I know for certain as pertains to God." The story of the blind man healed by Jesus (John 9) as an example of the power of simple testimony. The blind man's testimony: "One thing I know, that, whereas I was blind, now I see." If you're unsure about your testimony, it's time to get sure. "If you can't tell them about that day, if you can't share with them what happened, maybe you really need a testimony. Maybe you've never experienced being born again." Even a "small" testimony is valuable. "My testimony is as good as yours is. Because I was blind, but now I see." Focus on sharing what you know, not solving the world's problems. "I don't know why that happened to you...

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.

Paul recounts his conversion and commission before King Agrippa.

Scripture Reading: Acts 26:1–32 26 So Agrippa said to Paul, “You have permission to speak for yourself.” Then Paul held out his hand and began his defense: 2 “Regarding all the things I have been accused of by the Jews, King Agrippa, I consider myself fortunate that I am about to make my defense before you today, 3 because you are especially familiar with all the customs and controversial issues of the Jews. Therefore I ask you to listen to me patiently. 4 Now all the Jews know the way I lived from my youth, spending my life from the beginning among my own people and in Jerusalem. 5 They know, because they have known me from time past, if they are willing to testify, that according to the strictest party of our religion, I lived as a Pharisee. 6 And now I stand here on trial because of my hope in the promise made by God to our ancestors, 7 a promise that our twelve tribes hope to attain as they earnestly serve God night and day. Concerning this hope the Jews are accusing me, Your Majesty! 8 Why do you people think it is unbelievable that God raises the dead? 9 Of course, I myself was convinced that it was necessary to do many things hostile to the name of Jesus the Nazarene. 10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received from the chief priests, but I also cast my vote against them when they were sentenced to death. 11 I punished them often in all the synagogues and tried to force them to blaspheme. Because I was so furiously enraged at them, I went to persecute them even in foreign cities. 12 “While doing this very thing, as I was going to Damascus with authority and complete power from the chief priests, 13 about noon along the road, Your Majesty, I saw a light from heaven, brighter than the sun, shining everywhere around me and those traveling with me. 14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic, ‘Saul, Saul, why are you persecuting me? You are hurting yourself by kicking against the goads.' 15 So I said, ‘Who are you, Lord?' And the Lord replied, ‘I am Jesus whom you are persecuting. 16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance as a servant and witness to the things you have seen and to the things in which I will appear to you. 17 I will rescue you from your own people and from the Gentiles, to whom I am sending you 18 to open their eyes so that they turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a share among those who are sanctified by faith in me.' 19 “Therefore, King Agrippa, I was not disobedient to the heavenly vision, 20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, and to the Gentiles, that they should repent and turn to God, performing deeds consistent with repentance. 21 For this reason the Jews, after they seized me while I was in the temple courts, were trying to kill me. 22 I have experienced help from God to this day, and so I stand testifying to both small and great, saying nothing except what the prophets and Moses said was going to happen: 23 that the Christ was to suffer and be the first to rise from the dead, to proclaim light both to our people and to the Gentiles.” 24 As Paul was saying these things in his defense, Festus exclaimed loudly, “You have lost your mind, Paul! Your great learning is driving you insane!” 25 But Paul replied, “I have not lost my mind, most excellent Festus, but am speaking true and rational words. 26 For the king knows about these things, and I am speaking freely to him, because I cannot believe that any of these things has escaped his notice, for this was not done in a corner. 27 Do you believe the prophets, King Agrippa? I know that you believe.” 28 Agrippa said to Paul, “In such a short time are you persuading me to become a Christian?” 29 Paul replied, “I pray to God that whether in a short or a long time not only you but also all those who are listening to me today could become such as I am, except for these chains.” 30 So the king got up, and with him the governor and Bernice and those sitting with them, 31 and as they were leaving they said to one another, “This man is not doing anything deserving death or imprisonment.” 32 Agrippa said to Festus, “This man could have been released if he had not appealed to Caesar.”OutlinePaul's Last and Greatest Defense of the GospelNot a trial—Paul is innocentThe climactic speech of Paul's apologetic ministryPaul argues for the gospel, not his innocencePaul's Introduction, Character, Hope, and Former FollyPaul's respectful and honest introductionPaul narrates his life to establish ethos—he has always been a law-abiding JewPaul is on trial because of his hope in the promise—the resurrection!Paul himself used to be a haterPaul's ConversionFrom an agent of the aristocratic priests to an agent of JesusA revelation at middaySaul, why are you persecuting me?Paul is called to the GentilesOpened eyes; opened mindFrom Satan to God; from darkness to light; to forgiveness of sins and the inheritance of the saints!Obedience to the Holy CommissionPaul is obeying God's callIn Jerusalem, in all Judea and Samaria, and to the ends of the earthRepent and turn to God!Paul has been targeted for his piety and believing the Old Testament, but God has delivered himTestifying to all about the ChristFestus, Agrippa, and PaulFestus says, “Paul, you are mad!”Paul responds, “I am of sober mind”Paul calls Agrippa as a witnessAgrippa reacts, “Do you really seek to convert me?!”Paul responds, “everyone should be a Christian!”Paul, a consummate sage and an innocent man

Scripture Reading: Acts 25:1–26:11 25 Now three days after Festus arrived in the province, he went up to Jerusalem from Caesarea. 2 So the chief priests and the most prominent men of the Jews brought formal charges against Paul to him. 3 Requesting him to do them a favor against Paul, they urged Festus to summon him to Jerusalem, planning an ambush to kill him along the way. 4 Then Festus replied that Paul was being kept at Caesarea, and he himself intended to go there shortly. 5 “So,” he said, “let your leaders go down there with me, and if this man has done anything wrong, they may bring charges against him.” 6 After Festus had stayed not more than eight or ten days among them, he went down to Caesarea, and the next day he sat on the judgment seat and ordered Paul to be brought. 7 When he arrived, the Jews who had come down from Jerusalem stood around him, bringing many serious charges that they were not able to prove. 8 Paul said in his defense, “I have committed no offense against the Jewish law or against the temple or against Caesar.” 9 But Festus, wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried before me there on these charges?” 10 Paul replied, “I am standing before Caesar's judgment seat, where I should be tried. I have done nothing wrong to the Jews, as you also know very well. 11 If then I am in the wrong and have done anything that deserves death, I am not trying to escape dying, but if not one of their charges against me is true, no one can hand me over to them. I appeal to Caesar!” 12 Then, after conferring with his council, Festus replied, “You have appealed to Caesar; to Caesar you will go!” 13 After several days had passed, King Agrippa and Bernice arrived at Caesarea to pay their respects to Festus. 14 While they were staying there many days, Festus explained Paul's case to the king to get his opinion, saying, “There is a man left here as a prisoner by Felix. 15 When I was in Jerusalem, the chief priests and the elders of the Jews informed me about him, asking for a sentence of condemnation against him. 16 I answered them that it was not the custom of the Romans to hand over anyone before the accused had met his accusers face-to-face and had been given an opportunity to make a defense against the accusation. 17 So after they came back here with me, I did not postpone the case, but the next day I sat on the judgment seat and ordered the man to be brought. 18 When his accusers stood up, they did not charge him with any of the evil deeds I had suspected. 19 Rather they had several points of disagreement with him about their own religion and about a man named Jesus who was dead, whom Paul claimed to be alive. 20 Because I was at a loss how I could investigate these matters, I asked if he were willing to go to Jerusalem and be tried there on these charges. 21 But when Paul appealed to be kept in custody for the decision of his Majesty the Emperor, I ordered him to be kept under guard until I could send him to Caesar.” 22 Agrippa said to Festus, “I would also like to hear the man myself.” “Tomorrow,” he replied, “you will hear him.” 23 So the next day Agrippa and Bernice came with great pomp and entered the audience hall, along with the senior military officers and the prominent men of the city. When Festus gave the order, Paul was brought in. 24 Then Festus said, “King Agrippa, and all you who are present here with us, you see this man about whom the entire Jewish populace petitioned me both in Jerusalem and here, shouting loudly that he ought not to live any longer. 25 But I found that he had done nothing that deserved death, and when he appealed to His Majesty the Emperor, I decided to send him. 26 But I have nothing definite to write to my lord about him. Therefore I have brought him before you all, and especially before you, King Agrippa, so that after this preliminary hearing I may have something to write. 27 For it seems unreasonable to me to send a prisoner without clearly indicating the charges against him.” 26 So Agrippa said to Paul, “You have permission to speak for yourself.” Then Paul held out his hand and began his defense: 2 “Regarding all the things I have been accused of by the Jews, King Agrippa, I consider myself fortunate that I am about to make my defense before you today, 3 because you are especially familiar with all the customs and controversial issues of the Jews. Therefore I ask you to listen to me patiently. 4 Now all the Jews know the way I lived from my youth, spending my life from the beginning among my own people and in Jerusalem. 5 They know, because they have known me from time past, if they are willing to testify, that according to the strictest party of our religion, I lived as a Pharisee. 6 And now I stand here on trial because of my hope in the promise made by God to our ancestors, 7 a promise that our twelve tribes hope to attain as they earnestly serve God night and day. Concerning this hope the Jews are accusing me, Your Majesty! 8 Why do you people think it is unbelievable that God raises the dead? 9 Of course, I myself was convinced that it was necessary to do many things hostile to the name of Jesus the Nazarene. 10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received from the chief priests, but I also cast my vote against them when they were sentenced to death. 11 I punished them often in all the synagogues and tried to force them to blaspheme. Because I was so furiously enraged at them, I went to persecute them even in foreign cities.OutlineFestus Arrives in the ProvinceNew governor, new chances for better Roman-Jewish relationsNew governor, new chances to get prosecutionsA change of venueFestus Judges PaulPaul's case is prioritizedThe judge takes his seat and the prosecution makes its accusationsPaul defends himselfFestus offers a change of venuePaul appeals to CaesarRome: the supreme courtDoes Paul choose Rome and reject Israel?King Agrippa and Bernice Arrives at CaesareaHistorical question: what is Luke's source?Festus request of King Agrippa and BerniceKing Agrippa and BernicePomp and fanfarePaul's DefenseNot a trial—Paul is innocentThe climactic speech of Paul's apologetic ministryPaul argues for the gospel, not his innocencePaul's respectful and honest introductionPaul narrates his life to establish ethos—he has always been a law-abiding JewPaul is on trial because of his hope in the promise—the resurrection!Paul himself used to be a hater

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

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

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/european-studies

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

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/religion

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/van-leer-institute

Persuasion is a powerful force in our lives. Every day, we are bombarded with messages that seek to persuade us—advertisements, news reports, social media influencers, and personal relationships. Some persuasion is beneficial, while other influences lead us astray. In Acts 26, we see three different responses to Paul's message: Festus dismisses it, Agrippa hesitates, and Paul is fully persuaded. The question we must ask ourselves today is: Who do you allow to persuade you?

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”. 

Augustus is the most significant nonreligious figure in history. He is probably the greatest political genius of all time. He created the Roman Empire which lasted for centuries and formed so much of the world we live in today, including our calendar, our system of time, our alphabet, the spread of Christianity, and a large percentage of modern languages.

On this episode of Stealth Boom Boom, we take a look at a lead character's striking resemblance to a West Bromwich Albion fan and Guardian columnist (see: the bust on this episode's cover art). We also take a look at the origins of a small, independent, Japanese developer called Capcom, and how these big fights actually happened IRL. Crazy, right?Here are some of the things you're gonna hear us chat about in our review: Dr. Otto Octavius as played by Alfred Molina; a surprising level of sophistication in relation to the sound you make and the guards can hear; Assassin's Creed social stealth; Hitman disguises and the multiple choice quiz you might have to take when someone's suspicious; holding items behind your back; being punished for not completing stealth sections in a very specific way; the pain of an accidental jog; connected environments to can creep around; picking up coins to furnish your flat; Dead Rising; the chaos of battles being you vs LOADS; the balancing act of both the nasty and the silly when it comes to the violence; the Salvos scoring system fitting the theme perfectly and encouraging you to try different weapons; another game that's just too long; Road Rash B.C. (otherwise known as Rome Rash); a difficulty that ramps up and up; escort missions from a certain era; a fake brother called Sextus; pointless chats with trainee gladiators; Yakuza / Like a Dragon; an engaging whodunnit around the assassination of Julius Caesar; Maecenas Oven Chips; a pacing problem; Gladiator II (and also The Pope's Exorcist); the majesty of Agrippa; and how Ryse: Son of Rome is probably the closest thing to a Shadow of Rome 2.After all that, we take you through what some of the critics were saying about the game around the time it came out, and then we give you our final verdicts on whether Shadow of Rome is a Pass, a Play, or an Espionage Explosion.For those who would like to play along at home, we'll be discussing, reviewing and dissecting Shadow of Rome on the next episode of Stealth Boom Boom.IMPORTANT LINKS TO THINGS

2 Corinthians 1:8-11 Delivered by God, Sustained by Prayer Please remain standing for the reading of our sermon text – 2 Corinthians 1:8-11. That is on page 1145 in the pew Bibles These verses continue the theme from last week. The apostle Paul was expressing the comfort of God to the Corinthians. He wanted them to be comforted by the comfort of Christ in their suffering and also share that comfort. These verses, 8-11, continue that theme. Paul now gives them an example - a life threating affliction that he experienced. Reading of 2 Corinthians 1:8-11. Prayer There is strong evidence that most of the apostles were killed for their faith… for their gospel ministry. We call that being martyred. For example, James, the brother of the apostle John, was executed by king Agrippa. We know that for sure from the book of Acts chapter 12. That is the only one recorded in the Bible, but we have other historical testimonies from the early church fathers. They wrote about how Peter was crucified upside down in Rome. How Thomas was killed in India. How Andrew was crucified in Greece on an X shaped cross. And how Paul was beheaded under the persecution of Nero. Other accounts exist as well. And while we can't absolutely verify the details, the evidence supports those accounts. Some of you will know this, but before the apostle Paul's radical conversion, he was the one persecuting and even killing Christians. Yet God transformed his life. He was confronted by Jesus himself on the road to Damascus. Even though he was temporarily blinded, God opened the eyes of his heart, he could now see the truth clearly. Instead of being a persecutor he became one of the persecuted. In fact, at the time of his conversion, God revealed to Paul, what he must suffer. God told a man named Annanias to find Paul. Annanias was hesitant because he knew Paul's history. But listen to these words spoken by the Lord to Annanias.  “Go, for he [that is, Paul] is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel. For I will show him how much he must suffer for the sake of my name.” And suffer, Paul would. In the book of Acts we have account after account of Paul's imprisonments, beatings, and other persecution. And we don't even know the half of it! Later in 2 Corinthians, chapter 11, Paul lists many more than we have recorded elsewhere. Five times he received what was known as 40 lashes minus 1. That is whips on his back. Three times he was beaten with rods. One time he was stoned. He had been left for dead. You see, Paul and the other apostles endured intense persecution because of their Gospel ministry. And eventually would be martyred, I'm telling you all this because when we read 2 Corinthians, it's important to understand and apply this book correctly. And we can do that on three levels. ·       First and foremost, Paul is defending his apostleship. The apostle's ministry was patterned after Christ's ministry of persecution unto death. The affliction and martyrdom that Paul and the others endured testified to God's special call for them. So, the first layer of application is to affirm their apostleship and this word from God and to therefore reject false teachers and false apostles. ·       Second, the call to take the Gospel to the ends of the earth still applies today. And while there are no more apostles, capital A, yet God still calls many to bring the love of God in Christ to places that have never received the good news of Jesus Christ. And it is a sacrifice. There are those, today, who give their lives for that great cause. Martyrs, who in their frontier mission work, testify in their life and death to the risen Christ and hope in him. That is the second level of application. Those being persecuted for their faith receive a special comfort from these verses. You with me, so far? The first level application, again, is the apostle's persecution and affliction which testifies to their apostleship. The second level of application is in the affliction and comfort of those who are afflicted because of their faith. Now, some people draw the line there. They say that those are the only two levels of application here. In other words, they say we should not extend the application to the other kind of suffering… like sickness, hardships, emotional or relational pain, or grief. But I disagree with that. ·       I want to make the case (like many others have)  for a third layer of application in 2 Corinthians. If you have your Bible open to 2 Corinthians 1, look at verse 3 from last week. God is to be worshiped because he is the God of “all” comfort. That is pretty broad... “all.” And if you look at verse 4, the word “all” is used again. Then Paul says that they want to comfort others who are in “any” affliction. Again, it's a very broad application of comfort in affliction… “any.” Here's what I am saying… the giving and receiving of comfort in suffering also applies beyond those in dangerous missions work. I mentioned last week that we are not talking about worldly comfort, but rather the comfort of assurance and peace and being encouraged and strengthened in Christ to endure. As the theme of suffering and comfort comes back around over and over, we'll apply it on those three levels. I wanted to say that up-front because it relates to today's verses… Ok, before we get into verses 8-11, I want to share one more thing. Amy told me this after last week's sermon. The verses from last week are very meaningful to her family. 30 years ago, Amy's brother died in a small plane accident. He was 23 years old at the time. A dear friend of the family shared these verses of comfort with Amy's dad. That friend who shared those verses had himself been comforted by those very words. Years earlier his daughter had died in an accident. He was sharing with Amy's family the comfort of Christ with which he himself had been comforted in his suffering. It's a beautiful picture of sharing Gospel comfort with one another. Now look at verse 8. It begins with the word “for.” It's a connecting word. “For we do not want you to be unaware, brothers, of the affliction we experienced in Asia.” The apostle Paul directly connects this new paragraph to what he has just written to them. He is saying, let me now give you an example of our affliction through which you can be comforted. The big question, of course, is what exactly happened in Asia? That would be helpful information. And the answer is, we don't know exactly. However, I do want to give you a couple of possibilities. Look at how Paul describes the event in the second half of verse 8. “We were so utterly burdened beyond our strength that we despaired of life itself.” It was very difficult. Verse 9 makes the event even more intense. “Indeed, we felt that we had received the sentence of death.” Whatever the situation they found themselves in, they thought they were going to die. Earlier in the service, we read from Acts 19. One possibility is that Paul was referring to the riots in Ephesus. Ephesus was, after all, the capital of Asia at that time - Asia minor. You see, in Ephesus, Christianity had been spreading and transforming it in a good way. But it was bad for business. What I mean is that the church had been preaching against idols and idolatry. Well, that meant that all the merchants who were selling little “g” god idols were losing money. And so, Demetrius, the silversmith stirred up a riot. As you know, when a crowd gets stirred up, it can easily turn into an angry mob. When that happens, people lose any sense of peace or moderation… if they even had any to start with. Well, this mob in Ephesus dragged off two of the believers, Gaius and Aristarchus. They were, in fact, two of Paul's travelling companions. It's amazing that these men and others were not killed. God delivered them… he used the Roman authority to calm the crown down. You can see, it is possible that Paul was referring to this event – After all, they thought they had received the sentence of death, broadly speaking. The only thing is that Paul was not in the midst of it. He was not at the theater where the riot occurred. The other believers wouldn't let him go out of fear for his life. So, we do not know for sure if this was the event. Another possibility is in 1 Corinthians 15. There Paul mentioned that they fought with “wild beasts” in Ephesus. Those were the words he used. Now, to be sure, he was not talking about literal beasts, but rather men so evil it's as if they were wild beasts. So, there was a second event where they had been attacked. They could have felt the same sentence of death that he describes. Maybe it was some other event. We ultimately don't know. But whatever it was, Paul and the other with him were overwhelmed. They feared for their life, and despaired of what was going to happen. Paul described what they felt as “burdened beyond our strength.” Let me ask, have you been there? Have you experienced something so intense and so difficult that you could not see any path out of the burden? That is what they experienced. In the garden of Gethsemane the night before he was crucified, Jesus prayed, “Father, take this cup from me… yet not my will but yours be done.” I think it is safe to presume that Paul and those with him prayed a similar prayer. And what happened? God delivered them. So, while we don't know exactly what happened, we certainly know how it affected them and we know that God delivered them. And furthermore, we know two more things. ·       We know what God taught them. ·       And we also know how the church was to help them. So, let's turn our attention to those two things. Again, what did they learn and how can the church help. 1. What they Learned Number 1: what did they learn in their suffering? You know what? We don't have to guess. No, actually, Paul tells us right there in verse 9 – the second half. “But that was to make us rely not on ourselves but on God who raises the dead.” In the middle of our affliction, suffering, trials, God desires that we rely on him. And I want you to notice something very important here - the order of what happened. Paul first says that they learned to rely on God and not themselves… THEN in verse 10 he says that God delivered them. That's important. It was not after God delivered them that he taught them to rely on him. No, it was in the middle of feeling the sentence of death. That is when they learned to rely on him. That's hard to do, isn't it. Because in the moment, we often feel so overwhelmed. Yet it is in that very moment that we need to rely on God the most. And why we can rely on him and trust in him in those very moments? Well, it is for this reason: God raises the dead. That is what he did. God raised Jesus Christ from the grave. And that is what he will do. He will raise the dead. At the very height of the intense burden… feeling the sentence of death, what did God teach them? He taught them to not rely on their own strength but to turn their hearts to the one who raises the dead. It is the greatest promise that we can rely on in our affliction. Some of you may recognize the name Donald Barnhouse. He pastored 10th Presbyterian Church in Philadelphia back in the mid 20th century. Sadly, when his children were young, his wife passed away. As you can imagine, he struggled to have the words to comfort his children. Well, on the way to the funeral, one of his children asked, “Daddy, why did mommy have to die?” At that moment, God gave him words of comfort for his children. You see, right then, a large truck drove past them and cast its shadow over them. And he asked his children, “would you rather be run over by the truck or by its shadow? His youngest child responded first, “the shadow. It couldn't hurt anybody.” Barnhouse replied “Remember, children, Jesus let the truck of death strike him, so that it could never destroy us. Mother lives with Jesus now—only the shadow of death passed over her.” She lives. He was telling his kids… death is not the end. And while we grieve, we grieve knowing that God raises the dead. We each will experience the death of our bodies, yet we have that sure hope in our resurrection because of his. Those in Christ will be raised with him forever Let's go back to the apostle Paul and those with him. God did deliver them in that moment. God still had more work for them to accomplish in this life. More suffering to endure. More people to share the hope of Christ. More letters to write, like this one. More churches to plant. God delivered them. I want you to notice something in verse 10. The word deliver is used three times. The first use is past tense. “[God] delivered us from such a deadly peril.” Then twice, future tense. “God will deliver us.” That future deliverance involved first, hoping and praying that the Lord would deliver them again in their earthly circumstances. But second, the future deliverance meant that whatever happened, God would deliver them forever. Death in this life will only be a shadow because God raises the dead. Paul and those with him learned to rely on God who will deliver them. They “set their hope” on it (that is the phrase used)…. They “set their hope” that God would deliver them from the next sentence of death in this life. But they knew that their ultimate deliverance would be beyond the grave. And as I mentioned, at God's appointed time, Paul suffered a martyrs death. But he lives. Lets bring this together… what was God teaching them? He was teaching them… to rely on him. His strength, his purposes, his means, and not on themselves. God reminded them that he raises the dead. That is the most profound truth for those in Christ… especially in our suffering and affliction. God will deliver you. We pray for and set our hope on deliverance in this life from whatever affliction we are enduring… but ultimately, we rest on Christ and his eternal promise. We will be delivered because God raises the dead. 2. How they should help OK, that brings us to the other thing we learn in these verses. We learn the primary thing the church can and should do for those suffering. And that is, pray! Now, there are a lot of things that we can do to support one another as we go through affliction. Last week, we learned we can share the comfort of Christ with each other. Obviously, Paul had that in mind – he had just written that. And of course, we can come alongside each other in several other tangible ways. But the most important thing that we can do for anyone in any trial or affliction is pray. Pray with them and for them. Now, remember, Paul was not there with the church in Corinth. That is why he wrote to them. So, the church in Corinth could not help him and support him in the middle of this affliction. But they could pray. Look at verse 11. “You also must help us by prayer.” That is pretty strong. Paul petitioned them to pray. They needed prayers from the church in Corinth. As we think about how that applies to us today. Number one, we need to be praying for those on the front lines of mission work around the world. We do that. We know and support several that are on those front lines of Gospel ministry. And we need to continue that and maybe increase our prayers. Praying for their ministry… praying for protection… praying for them to rely on God who raises the dead. Praying that through their ministry, that God would change hearts and minds and increase his kingdom. All those things. We also need to be praying for the persecuted church. Last week, Open Doors published their annual report of persecution. They are a ministry which focuses on information and prayer for the persecuted church. They estimate that last year 380 million Christians across the world faced persecution… and about 4,500 Christians were killed for their faith. We need to pray. God will work through our prayers to bring deliverance or endurance just as he did for Paul. Let me ask this: What does Paul assume by telling them they must pray? Well, he believes prayer is powerful and effective. God hears our prayers. Look how he describes the importance of prayer in verse 11. He says, “many will give thanks on our behalf for the blessing granted us through the prayers of many.” You see that? The Apostles will be blessed because of the prayers of the church. Our prayers will build up those in Gospel ministry. Though our prayers, God will give them confidence and reliance on him. So, we need to press on in our prayers for those experiencing persecution. Let's take this down to that third layer of application. We need to pray for those in any kind of suffering…. Like what I mentioned earlier: sickness, hardships, emotional pain, or grief. To say it again, there are other ways we can and should support one another. But the most important is prayer. And we absolutely can pray for deliverance. If it's sickness, we can and should pray for healing. God heals. If it's emotional or spiritual, we can pray for the Holy Spirit to intercede. If it's relational we can pray for reconciliation. We can pray boldly for comfort and peace, and healing. The same confidence that the apostle Paul had in prayer should be the same confidence that we have in prayer. May we pray for these things. Conclusion So, God raises the dead. If your only hope in life and death is in the Lord Jesus Christ, then this great promise is one you can rely on in your affliction. God will ultimately deliver you forever. But God also can deliver you from affliction in this life. We trust in his providence, but we pray and hope that God will intercede. We boldly pray, knowing that our prayers for one another are powerful and effective. In our suffering, may God direct us to rely on him and the power of his resurrection. And may we pray for one another and especially those enduring affliction because of their faith in Christ.  

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

In this Bible Story, Paul stands before King Agrippa, telling his story and facing trial. Agrippa is pleased with Paul, but does not set him free. Instead, Paul is sent to Rome where he will face the judgement of Caesar. This story is inspired by Acts 24-26. Go to BibleinaYear.com and learn the Bible in a Year.Today's Bible verse is Acts 26:29 from the King James Version.Episode 239: In the hall of Governor Felix, Jewish representatives and lawyers were making their accusations against Paul. Paul was silent, waiting for his turn to make a defense. Because he had done no wrong, Felix postponed judgment until a later date and retained him as a prisoner. It was during this time that Paul would write his letters to the various churches. After two years had passed a new Governor was appointed, yet Paul was still captive. So Paul appealed to the new governor, Festus, to be sent to Rome and tried by Caesar. God was opening up doors for him to speak life into the most powerful people in the known world.Hear the Bible come to life as Pastor Jack Graham leads you through the official BibleinaYear.com podcast. This Biblical Audio Experience will help you master wisdom from the world's greatest book. In each episode, you will learn to apply Biblical principles to everyday life. Now understanding the Bible is easier than ever before; enjoy a cinematic audio experience full of inspirational storytelling, orchestral music, and profound commentary from world-renowned Pastor Jack Graham.Also, you can download the Pray.com app for more Christian content, including, Daily Prayers, Inspirational Testimonies, and Bedtime Bible Stories.Visit JackGraham.org for more resources on how to tap into God's power for successful Christian living.Pray.com is the digital destination of faith. With over 5,000 daily prayers, meditations, bedtime stories, and cinematic stories inspired by the Bible, the Pray.com app has everything you need to keep your focus on the Lord. Make Prayer a priority and download the #1 App for Prayer and Sleep today in the Apple app store or Google Play store.Executive Producers: Steve Gatena & Max BardProducer: Ben GammonHosted by: Pastor Jack GrahamMusic by: Andrew Morgan SmithBible Story narration by: Todd HaberkornSee omnystudio.com/listener for privacy information.