Podcasts about Atonement

Welcome to the Memoirs of an LDS Servant Teacher Podcast, hosted by Maurice Harker—a faith-based resource for those striving to strengthen marriages and develop greater self-mastery through gospel-centered principles.Important note: This podcast and its programs are not officially affiliated with The Church of Jesus Christ of Latter-day Saints. They are created by those who strive to live its teachings and apply them to real-life challenges.In this episode, we explore how discouragement, shame, and rumination can slow spiritual progress more than the actual mistake. A powerful conversion story highlights the peace found in Jesus Christ: there is a way through—not out. We discuss the Savior's Atonement as real healing—not just forgiveness—and how Christ can “fill the hole” left behind by past sin and pain.You'll hear practical gospel-centered insights on:The difference between repentance and the torment of “you messed up” loopsHow to identify unedifying thoughts (Moroni 7) and recognize when destructive self-talk isn't “you”Why some feel guilt as if the mistake happened again—even when it didn'tTrusting Christ for new beginnings and leaving the past in the past (2 Corinthians 5:17)Staying connected to Jesus Christ—not spouses, dating outcomes, leaders, or approval—for hope and stabilityThe “Christ Cycle”: stepping into life, getting hit by chaos, then retreating to regroup with God before re-engagingWhy lasting change usually comes through small daily efforts over time, not one dramatic momentIf you're battling shame, fear of failure, or feeling spiritually “whiplashed” by life—this episode will help you reconnect to the Savior's open arms and practice the power of begin again.For deeper training, visit www.lazaruslectures.com.

In this episode of Chasing the Rabbit with all five pastors, the guys start off doing what they do best — chasing a few unexpected rabbits.From playing with an internet time calculator, talking about Savannah turning green for St. Patrick's Day, the mystery of Trader Joe's and what you should buy if you ever go, and TikTok shops, the conversation is all over the place-as usual.But eventually the conversation lands where it matters most. The guys focus on the atonement — the work Jesus accomplished on the cross. The team discusses why Christianity stands apart from every other religion in the world.Most religions say “Do.”The gospel says “Done.”And along the way, the guys reflect on hymns, Scripture, and the incredible truth that our debt was “nailed to the cross.”So grab a cup of coffee, settle in, and come chase a few rabbits with us.

2 Corinthians 5v17-21 with Jonny MorrisonChristians often inherit words before they inherit meaning. Over time, essential gospel language becomes distorted, weaponized, moralized, or flattened. In our Lenten series, we're taking time to to slow down, return to Scripture, and recover the life-giving, Jesus-centered meaning of the words we use to describe God, ourselves, and the work of salvation.

“Back Side of the Cross: Atonement”Text: Acts 2:17-24As we begin a new series, Pastor Tim asks us to try looking at what Jesus did on the cross from a new perspective. We are used to looking at the cross and thinking what it means for “I, the sinner.” What does it mean to look at…

Peter and I discuss the power of studying art, turning problems into opportunities, Atonement, Bohemian Rhapsody, and so much more.Peter's IMDBTo see pictures and things we discussed in todays episode check out the podcast page of The Op.Please check us out on the web and instagram and like us and review us if you enjoyed the episode.Theme Music - Tatyana RichaudTheme Mix - Charles Papert

Leviticus 16 // Nathan MillerIn this teaching on Leviticus 16, we examine the detailed instructions given to Aaron regarding the Day of Atonement. The sermon explains the gravity of entering behind the veil and the necessity of the sin offering and the burnt offering. A central focus is placed on the two goats: one sacrificed to satisfy justice and the "scapegoat" sent into the wilderness to carry away the guilt of the camp. We discuss how these rituals illustrate his mercy and the lengths he goes to so that his presence can remain among his people. This sermon helps us understand the weight of sin and the beauty of being made clean in his sight.SERMON NOTES (YouVersion): https://bible.com/events/PRAYER REQUESTS: https://ccefc.ccbchurch.com/goto/forms/2542/responses/new26.03.08

Leviticus 16 // Ben BeasleyIn this teaching on Leviticus 16, we examine the detailed instructions given to Aaron regarding the Day of Atonement. The sermon explains the gravity of entering behind the veil and the necessity of the sin offering and the burnt offering. A central focus is placed on the two goats: one sacrificed to satisfy justice and the "scapegoat" sent into the wilderness to carry away the guilt of the camp. We discuss how these rituals illustrate his mercy and the lengths he goes to so that his presence can remain among his people. This sermon helps us understand the weight of sin and the beauty of being made clean in his sight.SERMON NOTES (YouVersion): https://bible.com/events/PRAYER REQUESTS: https://ccefc.ccbchurch.com/goto/forms/2509/responses/new26.03.08

Leviticus 16 // Jacob NannieIn this teaching on Leviticus 16, we examine the detailed instructions given to Aaron regarding the Day of Atonement. The sermon explains the gravity of entering behind the veil and the necessity of the sin offering and the burnt offering. A central focus is placed on the two goats: one sacrificed to satisfy justice and the "scapegoat" sent into the wilderness to carry away the guilt of the camp. We discuss how these rituals illustrate his mercy and the lengths he goes to so that his presence can remain among his people. This sermon helps us understand the weight of sin and the beauty of being made clean in his sight.SERMON NOTES (YouVersion): https://bible.com/events/PRAYER REQUESTS: https://ccefc.ccbchurch.com/goto/forms/2553/responses/new26.03.08

Leviticus 16 // Bill GormanIn this teaching on Leviticus 16, we examine the detailed instructions given to Aaron regarding the Day of Atonement. The sermon explains the gravity of entering behind the veil and the necessity of the sin offering and the burnt offering. A central focus is placed on the two goats: one sacrificed to satisfy justice and the "scapegoat" sent into the wilderness to carry away the guilt of the camp. We discuss how these rituals illustrate his mercy and the lengths he goes to so that his presence can remain among his people. This sermon helps us understand the weight of sin and the beauty of being made clean in his sight.SERMON NOTES (YouVersion): https://bible.com/events/PRAYER REQUESTS: https://ccefc.ccbchurch.com/goto/forms/2546/responses/new26.03.08

Leviticus 16 // Jacob VangenIn this teaching on Leviticus 16, we examine the detailed instructions given to Aaron regarding the Day of Atonement. The sermon explains the gravity of entering behind the veil and the necessity of the sin offering and the burnt offering. A central focus is placed on the two goats: one sacrificed to satisfy justice and the "scapegoat" sent into the wilderness to carry away the guilt of the camp. We discuss how these rituals illustrate his mercy and the lengths he goes to so that his presence can remain among his people. This sermon helps us understand the weight of sin and the beauty of being made clean in his sight.SERMON NOTES (YouVersion): https://bible.com/events/PRAYER REQUESTS: https://ccefc.ccbchurch.com/goto/forms/2574/responses/new26.03.08

Why Follow Jesus a Sermon Series by Pastor Chris Bossio

How do we make sense of the old sacrificial system in light of Christ Crucified? Jeff digs into one of the most important days in ancient Israel's history “The Day of Atonement” to explain the significance and power of the cross. Listen in as we discuss how our sins are not only covered and forgiven, but completely removed from our life as we are a new creation in Christ.

In this episode of Pray the Word on Leviticus 1:4, David Platt explains the essential biblical truth of atonement in the book of Leviticus.Explore more content from Radical.

Your Eternal Father loves you more than anyone has ever loved another. All He does is for you and His children. He offers you and all His children everywhere supernal gifts, but most of His children neither receive nor rejoice in His marvelous gifts, and as a result, they are weak and unhappy, and heaven weeps with them. Can you imagine the sadness and disappointment of Our Father if we do not accept His magnificent gifts, when His children ignore Him after all He has done? Enoch saw that not only Heavenly Father but the whole of the heavens weep when we refuse or neglect His gifts. What are the greatest gifts our Father offers all His children everywhere from the beginning of time? His Son, His Spirit, and His life. Those are God's greatest gifts to His children. To accept and receive those gifts is the best of all human conditions. What is the inconceivably high price paid to make them available? The creation, the fall, the Atonement of Jesus Christ, and all the Gods have done and do “… to bring to pass the immortality and eternal life of man.” Words cannot describe, nor can we conceive or measure the height, the breadth, the depth of the gift of God's own Son. “No tongue can speak, neither can there be written by any man, neither can the hearts of men conceive (anything) so great and marvelous” as Jesus Christ, the Son of God by whom salvation and all good things are possible. New episodes every Saturday at 8:30 a.m. MST

In part 14 of this continuing series, Phil teaches that the measure of faith is shown by what it accomplishes, and that faith, hope, and desire work together in a divine cycle. Drawing from Moroni 7 and Moroni 10, Phil explains that belief and trust in Jesus Christ generate hope, and hope gives rise to stronger faith. A sincere heart and real intent, meaning we are willing to accept whatever answer the Lord gives will create the desire that leads to the exercise of powerful faith. Through this process, and by the power of the Holy Ghost, Father reveals truth and corrects our conclusions as we willingly align our will with Him. Phil teaches that hope through the Atonement is only possible when we offer the sacrifice of a broken heart and contrite spirit (Moroni 7). Examples from scripture show how humility transforms weakness into strength (Ether 12), including Enoch, who received the baptism of fire and the Holy Ghost, overcame his weakness in speech, and exercised a greater faith seeing through the veil with an “eye of faith” (Moses 6; Ether 12:19). Phil also explains the pattern of receiving higher priesthood authority, noting the First and Second Orders of the Melchizedek Priesthood bestowed upon prophets such as Enoch, Moses, and Nephi by the voice of the Father (Moses 6, Moses 1 & 3 Nephi 11). Phil highlights that throughout scripture; Helaman 5, Alma 14, 3 Nephi 19, Acts 2, disciples of Christ exercise exceedingly strong faith in Jesus Christ, resulting in the reception of the baptism of fire and the Holy Ghost, miracles, and other transformative spiritual experiences. He reminds us that revelation is never casual; it requires obedience, sacrifice, and preparation. Miracles have not ceased (Moroni 7:36–39), and the same power held by ancient servants of God is available to all who exercise great faith, hope, and trust in Christ. Phil concludes that the Lord continues to call “other servants” (JST Matthew 21; D&C 101, 112, 103), and that Joseph Smith stands as the prophesied servant raised up in the last days. The path remains the same: to seek Christ by revelation, exercise mighty faith, receive the baptism of fire and the Holy Ghost, and press forward keeping all of Christ's commandments until we enter the rest of the Lord. Come and learn the Doctrine of Christ.  TheRedemptionOfZion.org 

7 takeaways from this study God turns the “toxic” into cleansing life. The red heifer (Numbers 19) is both incredibly holy and, paradoxically, ritually toxic to those who handle it. This mirrors how Yeshua (Jesus), bearing sin and death, becomes the very means by which God cleanses and restores. From pariah to beloved: God's heart for the outcast. The play on pariah (socially rejected) and parah adumah (red heifer) highlights how God works through what the world despises. Believers — often treated as pariahs — share in Messiah's pattern: rejected by many, yet precious and chosen by God. Messiah is the telos (goal) of the Torah's righteousness. Messiah is the telos of the Torah — not “abolishing” it, but putting its purpose into effect. The “righteousness of God” that Israel pursued imperfectly without the Messiah is fulfilled in and through the Messiah, for all who believe. Death is the ultimate impurity — but Heaven will swallow it up. Death is treated as a toxic separation from God; the red heifer addresses impurity from contact with death. Passages like 1Corinthians 15 and Isaiah 25 show the endgame: “Death is swallowed up in victory,” and tears are wiped away. Red heifer, פֶּסַח Pesach (Passover) and יוֹם הַכִּפֻּרִים Yom Kippur (Day of Atonement) converge in the Messiah. Passover: blood on the doorposts blocks the destroyer and delivers from slavery. Red Heifer: cleanses from death-related impurity. Yom Kippur’s goats “for the LORD” and “for removal” (Azazel) together deal with sins, transgressions and iniquities. Yeshua simultaneously fulfills all these roles — blocking wrath, cleansing from death and removing iniquity. God's goal is not just outward purity, but inward completion. The distinction between being outwardly “without blemish” and inwardly “complete, mature” shows God's deeper aim. Through exile, return and Messiah's work, God is forming a people who are clean both outside and inside, with a transformed heart. Heaven promises to forget the failings of those so seek freedom. So why should we drag them along on our journey? The New Covenant (Jeremiah 31) promises God will remember sins and iniquities no more. In Messiah, the way into God's presence is opened; we can approach with a clean conscience, unless we insist on dragging old chains that heaven has already released. Shabbat Parah (Sabbath of the Red Heifer), comes in the traditional readings cycle near to Passover. The study explores Numbers 19, Ezekiel 36, Jeremiah 31, Hebrews 9, and related passages, showing how the פָּרָה אֲדֻמָּה parah adumah (red heifer), Passover and Yom Kippur all point to the work of the מָשִׁיחַ Mashiach (Messiah). At the heart of this teaching lies a paradox. The red heifer ritual produces something incredibly holy and cleansing, yet it renders those who handle it ritually impure. Likewise, Messiah bears sin and death and becomes, in the eyes of many, a “pariah,” yet through Him God brings cleansing, life, and restoration. This exploration moves from language and sacrifice to exile and return, and finally to the hope of death's defeat. From pariah to parah: God's heart for the outcast Pariah in English (from Tamil via Hindi) can describe people who are pushed to the margins and treated as “untouchable.” Though the word origins are unrelated, the phonetic similarity to parah (heifer) actually points to a profundity. Life modern and ancient creates pariahs. Some are socially invisible, the people others walk past without seeing. Others become pariahs in their own families, workplaces, or communities. Believers in the Holy One of Israel can also be treated as pariahs, marking us as someone to be dismissed, mocked, avoided or persecuted. This social reality echoes the prophetic description of the Suffering Servant in Isaiah 53. He is “despised and forsaken of men, a man of sorrows and acquainted with grief” (Isaiah 53:3 NASB95). He carries the sins of many yet is rejected. The Gospel of John picks up this rejection theme: He came to His own, and those who were His own did not receive Him. John 1:11 NASB95 Messiah Himself thus shares in this pariah pattern. He is both rejected and yet chosen by God as the central means of redemption. Shabbat Parah us to reflect on how God chooses the “despised” and the “toxic” to bring healing and restoration. Way-markers toward freedom Shabbat Parah is the third of four special Sabbaths leading up to Passover. Shabbat Shekalim (Sabbath of Shekels): This focuses on the half-shekel contribution (Exodus 30:11–16). One takeaway is that every person is more than a number. Each life has weight and value in God's kingdom, like a shekel on the scales. Shabbat Zakhor (Sabbath of Remembrance): This recalls Amalek, who attacked Israel from the rear, targeting the weak and vulnerable (Deuteronomy 25:17–19). Amalek becomes a type of relentless, irrational hostility to God and His people. The study notes how this theme surfaces again in the story of Haman in the book of Esther, where God reverses the plot and turns the enemy's own gallows against him. Shabbat Parah (Sabbath of the Red Heifer): Here the theme shifts to death and impurity, and how God uses something paradoxically “toxic” and holy to bring cleansing. It prepares the heart for Passover by dealing with the deeper issue of death and defilement. Shabbat haChodesh (Sabbath of the New Month): Heaven points to the fresh start being given to Israel in leaving bondage in Mitzraim (Egypt) by resetting the nation’s calendar to start the cycle of annual memorial–festivals based on Passover. These Sabbaths together speak of value (shekels), danger and deliverance (Amalek), deep cleansing (red heifer) and new beginnings (new month), all moving toward the redemption story of Passover. Purity outside and inside In Numbers 19, the red heifer is described as פָּרָה אֲדֻמָּה תְּמִימָה Parah Adumah temimah — a red heifer that is תָּמִים tamim, usually translated “without blemish,” “flawless,” or “complete.” In the Septuagint (LXX), the ancient Greek translation of the Hebrew Scriptures, to see how Jewish translators in the first to third centuries B.C. rendered tamim. Two key Greek words appear: ἄμωμος amōmos: “without defect, spotless,” stressing outward, visible flawlessness. τέλειος teleios: “complete, mature, having reached its goal,” focusing on wholeness and completion, not only outward but inward. Theological Dictionary of the New Testament notes that these terms can overlap, yet each has a nuance. Amōmos is more common in sacrificial contexts where physical and ritual purity matter, such as Leviticus 1. Teleios appears in other contexts to convey completeness or maturity. In Numbers 19, the red heifer is evaluated so carefully that even tradition speaks of counting hairs and color variations. This reflects the amōmos side: no visible defect. Yet God's greater concern is teleios — not just outer perfection but inner completion. The journey from exile and return, especially in Bible books like Ezra and Nehemiah, emphasizes that God desires change not only on the outside but also in the heart. He looks at the inside, not just the appearance (1Samuel 16:7). Thus, the red heifer becomes a symbol not simply of a flawless animal but of God's goal: a people who are whole, outside and inside. Messiah, the goal of Torah righteousness A related noun to teleios is τέλος telos, used in Romans 10:4: For Christ is the end [telos] of the law for righteousness to everyone who believes. Romans 10:4 NASB95 Often this is quoted as “Christ is the end of the law,” stopping there. However, in context (locally, Romans 10:1–4 and thematically, Romans 9–11), Israel has a zeal for God but not in accordance with full knowledge of Heaven’s method of salvation communicated through the תּוֹרָה Torah and Prophets. The issue was seeking to establish one’s own righteousness instead of submitting to God's righteousness (Romans 10:2–3). In context, telos does not mean “abolition” but “goal,” “destination,” or “completion.” Messiah is the telos of the Torah for righteousness. He brings the righteousness of God into its full expression for all who believe, Jew and Gentile alike. This aligns with messianic expectations that the coming of the Mashiach ushers in the fullness of God's צְדָקָה tzedakah (righteousness) and the age to come. Just as the red heifer must be without blemish and whole, how much more does Messiah brings the Torah's intention — true righteousness — to its intended goal. Death as toxic impurity The core problem addressed in the Bible is death. In Torah, death brings tum'ah (ritual impurity). The מִשְׁכָּן Mishkan (“dwelling place,” i.e., the Tabernacle) must not be contaminated by death or things decomposing/fermenting because the Creator is the source of life. Leviticus repeatedly states that “the life of the flesh is in the blood” (Leviticus 17:11). Offerings (qorbanot, “things that approach”) involve the pouring out of blood, which then moves toward the sanctuary of the Mishkan where the Ark of the Covenant/Testimony is located, with the Presence of God above it. This can seem paradoxical: something associated with death — shed blood — moves into the place of life and holiness. Similarly, the red heifer ritual uses the ashes of a burned animal associated with death, yet those ashes mixed with “living water” become a cleansing agent for people defiled by contact with a corpse (Numbers 19:17–19). Thus the tension: What looks most toxic, most associated with death, becomes God's appointed means of cleansing. Spiritually, death pictures separation from God, the life-giver and life-sustainer (Genesis 3). Messiah's mission is to conquer death for all who trust (have faith in) Heaven’s method. 1Corinthians 15:54–57 quotes from Isaiah 25 and Hosea 13: But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written,“DEATH IS SWALLOWED UP” in victory.“O DEATH, WHERE IS YOUR VICTORY?O DEATH, WHERE IS YOUR STING?” 1Corinthians 15:54–55 NASB95 Isaiah 25:8 promises that God “will swallow up death for all time” and “will wipe tears away from all faces” (NASB95). Hosea 13:14 speaks of ransom from the power of Sheol (grave, death) and mocks death's sting. Paul applies these to the resurrection hope in Messiah. In short, death feels inevitable in this present age. Yet Scripture insists that death is not original to God's creation design. It is an intruder that God will ultimately remove. Exile, the grave and the God Who Restores For Israel, exile from the Promised Land can feel like national death — buried among the nations with no future. In Hosea, Israel is likened to an unfaithful wife, yet the husband goes after her, buys her back, and restores her (Hosea 1–3). Exile is not the final word. This pattern scales up. Humanity as a whole experiences exile from Eden. Being outside the Garden is a kind of global exile from God's immediate presence. Prophetic promises of tears wiped away, death swallowed up, and shame removed (Isaiah 25; Revelation 7, 21) picture the final reversal of that exile. Once again, the dwelling place of God will be with humanity. In this light, the red heifer's cleansing of corpse impurity foreshadows a larger restoration. Those who feel abandoned, forgotten, or “buried” are not beyond God's reach. The God who redeems Israel from Sheol and exile intends to reverse humanity's exile from His presence. Passover, the destroyer, and the blood that blocks Heaven’s wrath As the calendar moves toward Passover, let’s compare the red heifer and the Passover Lamb. In Exodus 12, the 10th plague — death of the firstborn — threatens Egypt and Goshen alike. God commands Israel to slaughter a lamb or goat and put its blood on the doorposts and lintel (Exodus 12:7, 12–13). This blood marks the house so that the “destroyer” (מַשְׁחִית mashchit) passes over that place. This is a paradox: God sends the destroyer. God also provides the blood that blocks the destroyer. So the same God both judges and provides a covering. The blood averts wrath and protects life. In this way, Passover (and apostles like Paul) points to Messiah, the Passover lamb whose blood shields from judgment and delivers from slavery. The firstborn of Egypt die so that Israel may go free. Later, prophets can say, “Out of Egypt I called My son” (Hosea 11:1), referring first to Israel and, by extension, to Messiah (as the Gospel of Matthew applies it). מִצְרַיִם Mitzrayim (Egypt) even becomes a temporary place of refuge for Yeshua as a child when Herod seeks to kill Him. The red heifer ritual: Ashes and ‘living water’ Returning to Numbers 19, the red heifer ritual focuses on a flawless animal (various traditions differ on what that means) that has never been yoked is sacrificed outside the camp (Numbers 19:2–3). Cedar wood and hyssop, tied together with scarlet yarn, are burned together with the heifer. Each of these elements carries symbolic weight: Cedar wood: known for resisting decay and corruption. Hyssop: associated with cleansing (used with Passover blood on the doorposts and in purification rites; Exodus 12:22; Psalm 51:7). Scarlet yarn: evokes blood and binding together. All these, once burned to ashes, are mixed with “living water,” that is, running or fresh water, not stagnant (Numbers 19:17). The mixture becomes a powerful cleansing agent from corpse impurity. Humanity has long used ashes in soaps and cleansers. Here, though, the Torah describes a cleansing that goes beyond outward dirt. So, if a person can wash the outside, who will deal with the “dirt” on the inside? He answer is in Hebrews 9. Hebrews 9 and Yom Kippur: Cleansing Dead Works Hebrews has a sustained discussion of the Tabernacle and especially Yom Kippur (Day of Atonement) across its first 10 chapters. Hebrews 7–10 centers on the high priest, sacrifices, and access to the Holy of Holies (where the Ark of the Covenant and the Presence are located). It is striking that Hebrews 9 weaves in the red heifer alongside Yom Kippur imagery. The author explains that if the ashes of a heifer and other ritual elements sanctify for the cleansing of the flesh, “how much more” will the blood of Messiah cleanse the conscience from dead works to serve the living God (Hebrews 9:13–14). Yom Kippur especially addresses not only sins and transgressions but also iniquity: Sin: missing the mark/target. Transgression: more deliberate crossing of known boundaries. Iniquity: deeper twistedness and guilt that no ordinary offering can resolve. On Yom Kippur, two goats are chosen by lot (Leviticus 16). One is “for the LORD,” its blood brought into the Holy of Holies. The other is “for עֲזָאזֵל Azazel,” commonly called the scapegoat, which bears the sins, transgressions, and iniquities of Israel and is sent into the wilderness. Together, the high priest and the goats form a team. One goat's blood covers; the other carries away. Yet in the earthly system, this must be repeated yearly. The uncleanness and iniquity keep returning, demanding ongoing sacrifices. Hebrews presents Messiah as the ultimate high priest and the perfect sacrifice who enters not an earthly copy but the heavenly reality. He deals with iniquity in a final way. The Temple’s red heifer problem and the need for Mashiach There’s a practical halachic (spiritual practice/tradition) puzzle: to offer a red heifer, the officiating priest must already be ritually clean. But to become clean from corpse impurity, one needs the ashes of a red heifer. So how does one start the cycle again if it has been broken for centuries? Some Jewish traditions propose that only the Mashiach, or someone with a unique face-to-face relationship with God like Moses, could initiate this anew. In this view, Mashiach alone is pure enough from the outset to offer that first red heifer again. This fits the larger pattern in Hebrews: human efforts can maintain ritual purity for a time, but only Messiah can finally break the loop of death and impurity. New Covenant, forgotten iniquities and a clean conscience In Jeremiah 31's New Covenant prophecy, Heaven promises not just a renewed Torah on the heart but also forgiveness on a new level: “For I will forgive their iniquity, and their sin I will remember no more.” Jeremiah 31:34 NASB95 In Messiah, sins, transgressions, and iniquities are not simply covered, but Heaven also removes and forgets them. Yom Kippur's pattern reaches its hinted telos (goal). If God does not hold these things over His people anymore, we need not drag them like chains. Hebrews 3–4 connects this with entering God's rest, presented in Scripture as both a sacred place (the Promised Land) and a sacred time (שַׁבָּת Shabbat, Sabbath). Shabbat becomes a picture of the “place where we belong,” the rest inaugurated by Messiah's work. Because of His blood and priesthood, the way through the veil, represented in the Tabernacle as separating the Presence of God from humanity, is open for access via Yeshua. Believers may enter God's presence boldly, with a clean conscience, knowing that Heaven does not keep a record of those forgiven iniquities. This does not deny that people can cling to guilt and shame. One can insist on dragging what Heaven has released. Yet from the heavenly perspective described in Hebrews and Jeremiah, those iniquities, once forgiven, are truly gone. Messiah as fulfillment of all the LORD’s appointments with humanity Messiah does not only bring to fullness the parah adumah (red heifer), Passover, and Yom Kippur, He also fulfills all of God's appointed times (מוֹעֲדִים mo'edim): Pesach: He is the Lamb whose blood blocks judgment and delivers from slavery. Matzot (Unleavened Bread) and Firstfruits: His sinlessness and resurrection life follow naturally from that. שָׁבוּעוֹת Shavuot (Weeks, Pentecost): He pours out the Spirit and writes Torah on hearts. יוֹם תְּרוּעָה Yom Teruah (Trumpets, Rosh Hashanah): End-time trumpet imagery in Matthew 24, Paul's letters and Revelation echoes this festival. Yom Kippur (Day of Atonement): He is the high priest and both goats, covering and removing iniquity. סֻכּוֹת Sukkot (Tabernacles, Booths): “The Word became flesh and dwelt (literally, tabernacled) among us” (John 1:14), echoing the Mishkan and the festival of dwelling with God. The spring festivals have already seen direct fulfillments in Messiah's first coming, while the fall festivals likely correspond to events of the day of the LORD and Messiah's return. Yet even now, Messiah embodies the meaning of them all. Thus, from shekel to scapegoat, from red heifer to resurrection, God uses what seems weak, rejected, or “toxic” to bring about cleansing, righteousness and life. Shabbat Parah becomes a powerful reminder that in Messiah, the telos of the Torah, Heaven will swallow up death, reverse exile, and cover and forget repentant iniquity. The post Ashes that heal: What the red heifer teaches about sin, death and hope (Numbers 19; Hebrews 9) appeared first on Hallel Fellowship.

Gerald E. Weston | Recorded January 31, 2026

Gerald E. Weston | Recorded January 31, 2026

Send a textIn this episode, Dr. Trina Boice joins us to explore how studying the gospel through Hebrew language insights, historical context, and scriptural research can deepen our understanding of Jesus Christ and strengthen personal faith. We discuss powerful Hebrew words that reveal deeper meaning behind familiar scriptures and how language can unlock richer doctrinal understanding.Dr. Boice also shares insights about the Savior's Via Dolorosa — the path Jesus walked on His way to the cross — helping us better understand the spiritual and symbolic significance of Christ's sacrifice and Atonement.How does serious gospel study affect testimony? This conversation shows how sincere research, thoughtful questions, and spiritual seeking work together to build stronger conviction and a more personal relationship with the Savior. When learning is guided by faith, knowledge becomes a tool that draws us closer to Christ.In this episode:    •    Hebrew words that deepen scripture study    •    Gospel symbolism and historical context    •    The meaning of the Via Dolorosa    •    How research strengthens testimony    •    Growing closer to Jesus Christ through study

This is a recording of class that Dr. Matt taught at his church during lent on looking at the cross through the lens of the OT. The NT talks about Jesus' death as the substance to the OT shadows. So we must understand the OT events and motifs to make sense of what Jesus accomplished on the cross. And so that we don't go beyond the meanings of these shadows as some theories have.

How do you stay faithful when life is unfair, lonely, and full of temptation? Dr. Brad Wilcox shows how Joseph of Egypt overcame betrayal and adversity by understanding his birthright and covenant mission, and why modern disciples share that same calling.YOUTUBE: https://youtu.be/DncoRs4LvpsALL EPISODES/SHOW NOTESfollowHIM website: https://www.followHIM.coFREE PDF DOWNLOADS OF followHIM QUOTE BOOKSNew Testament: https://tinyurl.com/PodcastNTBookOld Testament: https://tinyurl.com/PodcastOTBookBook of Mormon: https://tinyurl.com/PodcastBMBook  WEEKLY NEWSLETTER https://tinyurl.com/followHIMnewsletter  SOCIAL MEDIA Instagram: https://www.instagram.com/followHIMpodcast Facebook: https://www.facebook.com/followhimpodcastTIMECODE:00:00 Part 2 - Dr. Brad Wilcox02:54 O Youth of the Noble Birthright04:19 The Lord promises to be with you06:16 How Joseph points us to Jesus Christ08:43 Spoiler alert: Joseph forgives his brothers10:36 The Atonement of Jesus Christ changes our outcomes16:29 President Monson's story of a valiant mother19:48 Life doesn't make sense–yet22:37 God can make every tragedy into triumph25:44 Infuriating unfairness27:07 “It was never easy for Him”31:16 Elder Renland's “Infuriating Unfairness”34:08 Brad's advice for serving the suffering and testimony36:56 Jesus Christ has you40:45 End of Part 2 - Dr. Brad WilcoxThanks to the followHIM team:Steve & Shannon Sorensen: Cofounder, Executive Producer, SponsorDavid & Verla Sorensen: SponsorsDr. Hank Smith: Co-hostJohn Bytheway: Co-hostDavid Perry: ProducerKyle Nelson: Marketing, SponsorLisa Spice: Client Relations, Editor, Show NotesWill Stoughton: Video EditorKrystal Roberts: Translation Team, English & French Transcripts, WebsiteAriel Cuadra: Spanish TranscriptsAmelia Kabwika: Portuguese TranscriptsHeather Barlow: Communications DirectorSydney Smith: Social Media, Graphic Design "Let Zion in Her Beauty Rise" by Marshall McDonaldhttps://www.marshallmcdonaldmusic.com

Send a textOkay but can we just talk about how powerful it is when our kids don't just learn about Jesus… but actually feel like they know Him?

Why is God's holiness so important? We discuss this and more on this week's episode on Leviticus 8-10 and 21-22.

What is nonviolent atonement theology? What can the church learn from this kind of approach to understanding the significance of the life and death of Christ? And how should this shape our ministry and our preaching?In this episode Dr Cynthia Barrett-Brown, Director of the MA Programme and Lecturer in Doctrine and Theological Reflection at Cranmer Hall, speaks to Revd Dr Andrew Campbell, Rector of St Swithin's Magherafelt, about his new book One for the Other: Engaging with nonviolent atonement theology, which was released in 2025.

In this episode of Hidden Wisdom, Meghan Farner unpacks one of the most mysterious visions in scripture: Jacob's Ladder (Genesis 28).Far from a story about life after death, Jacob's Ladder is revealed as a living blueprint for spiritual embodiment — the pattern of descending into matter and reascending into divine awareness while still in the flesh.Drawing connections across ancient traditions, Kabbalah, alchemy, astrology, Gnostic cosmology, Egyptian initiation, and Christian mysticism, Meghan explores:The seven (and eighth) rungs of spiritual ascentThe process of overcoming the natural manShame, pride, attachment, fear, and spiritual authorityEmotional regulation and embodied wisdomPersonal sovereignty vs. outsourcing authorityIntegration of heaven and earth within the selfMary Magdalene's ascent vision as a parallel ladderWhat it means to encounter Christ withinThis episode reframes Jacob's declaration — “This is the gate of heaven” — as an inward revelation: the temple is you.If you are studying the Old Testament, exploring esoteric Christianity, or walking the path of spiritual initiation, this episode offers a grounded yet expansive lens on the ladder that exists within your own anatomy, psychology, and soul.TIMESTAMPS00:00 Introduction & app announcements 04:22 Genesis 28: Jacob's vision 07:13 The ladder across ancient traditions 09:15 The law of correspondence (“as above, so below”) 10:58 Descension into matter & reascension 12:42 The cyclical, chiastic nature of the ladderThe Seven Rungs18:27 Rung 1 – From shame to purification 22:47 Rung 2 – From intellectual pride to embodied wisdom 25:55 Rung 3 – Attachment to emotional regulation 30:02 Rung 4 – Fear to courage (center of the chiasm) 34:24 Rung 5 – Aggression to clarity & truth 37:57 Rung 6 – External authority to spiritual sovereignty 39:59 Rung 7 – Integration & joy 41:51 Rung 8 – Encountering Christ44:58 Mary Magdalene's ascent vision 55:41 “The house of God is within you” 57:19 Invitation into spiritual educationResources: The Ascent Vision of Mary Magdalene Questions about Return to the Garden? Sign up for a free discovery call! Hidden Wisdom initiates truth-seekers into the Mysteries, guiding listeners toward a lived experience of the Divine that awakens and transforms faith—without dismantling family or community. Pursue your Journey: ✨ Hidden Wisdom App – Coming Spring 2026! Pathway programs, community, library, events and more! Join the waitlist for updates, sneak peeks, and discounts!

What if Satan's strategy against mankind hasn't changed since the time of Job? The guys examine how the evil one attacks three core areas of a man's life and how Jesus restores what's been taken. A ten-second exchange in a meet-and-greet line sparks Jase's deeper dive into the “new heaven and new earth.” Al and Zach find that the only way to please God isn't through striving, but through trusting what Jesus has finished. In this episode: Ephesians 5, verse 33; Job 31; Proverbs 31; 1 John 3, verses 1–3; Hebrews 2; 2 Corinthians 12; Matthew 24; Romans 1; 1 Corinthians 15; Romans 6, verses 8–10; 1 Corinthians 1, verse 30; John 20; John 21; Hebrews 9, verses 23–25; John 14; Ephesians 2; Ephesians 6; John 17; Exodus 33; John 1, verses 16–18 “Unashamed” Episode 1280 is sponsored by: https://myphdweightloss.com — Find out how Al lost 80+ pounds. Schedule your one-on-one consultation today by visiting the website or calling 864-644-1900 and mention "AL" http://unashamedforhillsdale.com/ — Sign up now for free, and join the Unashamed hosts every Friday for Unashamed Academy Powered by Hillsdale College Check out At Home with Phil Robertson, nearly 800 episodes of Phil's unfiltered wisdom, humor, and biblical truth, available for free for the first time! Get it on Apple, Spotify, Amazon, and anywhere you listen to podcasts! https://podcasts.apple.com/us/podcast/at-home-with-phil-robertson/id1835224621 Listen to Not Yet Now with Zach Dasher on Apple, Spotify, iHeart, or anywhere you get podcasts. Chapters: 00:00 Omaha=LSU North 06:10 Having a Kingdom Marriage 12:35 Job's Threefold Loss 18:45 Marriage Crisis & God's Timing 23:10 “I'm on a Journey” Conversations 28:20 New Heaven & New Earth Debate 35:00 Resurrection, Atonement & Real Life 44:30 How to Get God's Approval — Learn more about your ad choices. Visit megaphone.fm/adchoices

Student Bible Study, February 24, 2026 Teacher: Zane Powers

How do we remain in God's presence? Every week, we encounter God in sacred worship. This mountain top of faith can leave us asking, "So, what now?" But in Leviticus 17, we see that all of life is an act of worship. We remain in God's presence by worshiping Him in everything.

Introduction of Generosity (Characteristic Seven): Jevon Perra confirmed the group was reading from the "Manual for Teachers," specifically focusing on the seventh characteristic, generosity. Soo Kim volunteered to read the text defining generosity, which is noted to have a special meaning for the "teacher of God" that is contrary to the world's usual meaning.Definition of Generosity in the Context of the Text: The text defines the world's generosity as "giving away in the sense of giving up," while for the teacher of God, it means "giving away in order to keep". The concept of generosity rests ultimately on trust. The true meaning is considered alien to worldly thinking due to its clear reversal of the world's perspective.Discussion on Keeping Through Giving: Jevon Perra elaborated that non-physical things, such as love, compassion, creativity, curiosity, and courage, are kept through the act of giving them away. Giving away non-physical items is presented as a non-zero-sum game, unlike the physical world where giving away a dollar results in a loss of that dollar.Generosity and True Self-Interest: The text states that the teacher of God is generous out of self-interest, but this does not refer to the world's definition of self, as anything they cannot give away is considered valueless. This self-interest relates to the true self, which seeks abundance, connection, and forgiveness, in contrast to the separate self which operates under a zero-sum game.Atonement and the Recognition of Perfection: Jevon Perra discussed atonement as the recognition of one's inherent perfection and connection, noting it is not about paying a price for sins. Suffering in the perceived world is considered inevitable, but resistance to suffering is what causes pain.Generosity, Trust, and Transcendence: Brian Genovese agreed that trust and giving lead to a feeling of lightness and transcendence, citing the example of the yogi Yogananda. Jevon Perra noted that the search for spiritual achievement can itself become another path of separation if it focuses on external forms.Critique of Religious Structures and Artificial Experiences: Jevon Perra discussed how structures are built around genuine spiritual experiences to keep them alive, referencing figures like Joseph Smith and Muhammad. They argued that trying to artificially transfer someone else's connection with God diminishes the authentic, personal experience.Introduction of Patience (Characteristic Eight): Following the discussion on generosity, the group moved on to the eighth characteristic, patience. Soo Kim read that patience is natural to the teacher of God because they are certain of the outcome, even if the timing is unknown, allowing them to wait without anxiety.Patience and the Illusion of Achievement: Jevon Perra discussed how the world, where the desired outcome has not yet happened, is a world of anxiety because one feels the need to achieve and search. They concluded that the game of life is not about achievement, but about noticing the dynamic that achievement never truly brings lasting contentment.The Illusion of Happiness and Wanting: kristen and Jevon Perra discussed how happiness is often a fleeting sensation of wanting that is temporarily satiated before the desire returns. The concept of contentment is defined as the lack of wants.Noticing and Releasing Anxiety: Jevon Perra explained that the key to moving past these struggles is to notice one's own patterns and to practice releasing inner tension, often through meditative breathing exercises. Jevon Perra stressed that all suffering is self-imposed and is caused by clinging to things one believes are necessary for protection or survival.

The good news for sinners. A sermon on John 3:1-17 for the second Sunday in Lent by Rev. Samantha Beach kiley.

Discover how the seven biblical feasts of Leviticus perfectly prophesy Jesus Christ's life, death, resurrection, and second coming. This comprehensive study reveals the hidden Gospel message woven throughout the Old Testament feasts and festivals. Learn how Passover, Unleavened Bread, First Fruits, and Pentecost were fulfilled with remarkable precision during Christ's first coming, while the Feast of Trumpets, Day of Atonement, and Feast of Tabernacles point to His glorious return. Explore the prophetic significance of biblical holidays, Jewish feasts, and their Christian fulfillment. Understanding these appointed times reveals God's perfect timing and divine plan for salvation. This biblical prophecy study connects Old Testament shadows with New Testament reality, showing how Jesus is the Lamb of God, the Bread of Life, the First Fruits of resurrection, and our coming King. Perfect for Bible study groups, prophecy students, and anyone seeking to understand the deeper connections between the Hebrew Scriptures and Christian faith. Discover why the timing of Christ's crucifixion, burial, resurrection, and the coming of the Holy Spirit wasn't coincidental but divinely orchestrated according to the feast calendar. Learn practical applications for Christian living and how understanding God's appointed times should impact our anticipation of Christ's return. This verse-by-verse exposition of Leviticus 23 reveals the Gospel hidden in plain sight throughout the ceremonial law.

John 2:13-22 Please turn to John chapter 2. Our sermon text is John 2:13-22. Last week Jesus turned water into wine - well, not really last week, but 2000 years ago. You know what I mean. That miracle, or "sign," as the apostle John calls it, (1) revealed Jesus' glory; (2) signified Jesus' cleansing ministry; and (3)  was a foretaste of the blessing that will come at the end of the age. In our reading today, Jesus and his disciples went up to Jerusalem. By the way, travelling to Jerusalem was always travelling up. It didn't matter whether you were coming from the north, south, east, or west, Jerusalem was in the mountains and you would be ascending. Reading of John 2:13-22 Prayer Earlier this week, I scanned through the Old Testament and counted how many chapters focused on the temple. You know, I was curious. I counted 39 chapters spread across 10 Old Testament books. That includes chapters focused on the tabernacle - which was the precursor to the temple. So 39 chapters on the temple and tabernacle. Then I thought I would count the chapters which focused on priests and priestly activity. I counted at least 30 more. I lost my place, actually… and didn't want to start over. So at least 30 more. That's about 70 chapters which focus on the temple or temple activity. And these are not just chapters that only mention the temple or tabernacle or priests, no, these are chapters that describe the construction and the contents of the temple… like the lampstands, the altar, the incense, and the Ark of the Covenant and all the details about the ark. These chapters also describe the different courts and the holy place and the holy of holies… all with specific measurements. We're given details about the priestly vestments and all the different sacrifices and their purposes. The High Priest was to wear special garb with different kinds of gems. The day of atonement is described. We're given details about the priestly activities and roles. The temple was to host annual festivals, such as the Feast of Weeks and the Passover. There's a lot. Furthermore, every temple object and practice was a divinely designed shadow of a greater substance to come. They were all types. They each in some way signified aspects of salvation or worship or God's character including and especially his holiness. When the Israelites travelled to Jerusalem, they were travelling for some activity related to the temple. In some way, they would participate in temple activities that drew them closer to God - those activities would reveal his holiness and the forgiveness they needed from their sin…. and the salvation which God would bring. The temple was the center of their spiritual life. It was a sacred place where God was to be revered and worshiped and where his presence dwelt. That is why the destruction of the temple by the Babylonians was so traumatic. That had happened about 600 year earlier. It's why the rebuilding of the temple in Ezra's day was a great joy. Even despite the second temple's shortcomings, it restored sacrifices and worship. I've had the opportunity to visit Jerusalem twice. And both times, I was able to visit the western wall of the temple mount. Maybe you've heard of it. The temple mount was the massive foundation upon which the temple was built. The temple was destroyed again almost 2000 years ago, but the temple mount is largely intact. The western wall is the closest that a Jew, today, can get to where the original temple used to be. The area next to the western wall is usually packed with people - people praying and rocking back and forth and putting little notes in between the massive stones. You see, even though the temple is no longer there, the location is still sacred and a source of grief for many in the Jewish community. I bring all that up because as the narrative now moves to Jerusalem, we're brought right to the temple. We're brought right to the center of life and activity in Jerusalem. And notice that not only does the temple come into view here, but we're told in verse 13 that the annual Passover celebration was at hand. The Passover was one of the two main festivals that would bring pilgrims to Jerusalem. It celebrated God's deliverance of his people out of Egypt. The whole event took a week and involved meals and rituals. The most important thing was the sacrifice of animals on the temple altar. The normal sacrifice was a lamb, you know a young sheep. However, wealthy families could offer an ox and poor families could offer pigeons. For the Passover, the population of Jerusalem would swell by at least a few hundred thousand people. If you believe Josephus, the Jewish historian, he estimated even higher - he estimated 2.7 million additional people. That's likely an over estimate, but the point is that the city was packed, and especially the area surrounding the temple and temple mount. And since a significant portion of the Passover involved sacrificing animals, families needed to have animals to sacrifice. Some, of course, brought their own, but if you were travelling a long way, that would be difficult. Other families didn't raise animals. And so, the Passover week involved the buying and selling of animals. Thousands and thousands of oxen and lambs and pigeons. Archeologists have found nearby caves with hundreds of bird pens. The birds would be raised and then sold at the Passover. All the buying and selling was, of course, a business. The problem here was not that animals were being bought and sold. No, to some extent, that had to happen. Rather, the problem was that the buying and selling of animals and the currency exchanges were happening in the temple area. Specifically, it was happening in the Court of the Gentiles which was right next to the main temple building. Now, it didn't need to happen there. There was plenty of space in other parts of the city. But, as you can imagine, being right there was very convenient. Right there you could exchange your foreign currency, and then buy your animal, and then you could walk couple hundred steps to the temple altar where the priests would then make your sacrifice. And so, the merchants set up shop right there in the temple courts. The problem was that God had graciously given Israel the temple and its practices as signs of his grace. By abusing them, the people were forsaking God and breaking his covenant promises Let me highlight 4 ways in which all this offended God: 1. First, the worship of God had become transactional. The ceremonies and sacrifices had been established by God as a means to worship him. They were the avenue through which God was revealing his salvation and character. Yet the people had turned true worship into empty worship… into going-through-the-motions worship. Their sacrifices were not pleasing to God. 2. Second, the temple area was to be a sacred place. It was to be where God's glory dwelt. People were to come there to pray and to be instructed by the priests and to commune with the living God. But all of that was disrupted by the merchants and money changers. Think of the disruption that the animals made - thousands of them! And they were doing animal things - you know what I mean - making noise and making a mess. It distracted true worshippers from worshipping the Lord. 3. Third, it was all a racket. It was striking against the very holiness of God. In the other Gospel accounts, Jesus called the traders and money changers a den of robbers. Their fraud and price gouging demonstrated hearts far from God and his ways. If you were to pick one word that described the temple… it would be the word holy. Holy refers to God's set-apart-ness - his pure and utter righteousness. Inside the temple building was the holy place and at the heart of the temple was the holy of holies. All of the temple elements and practices in some way or another demonstrated the holiness of God. That is why this activity was defiling the temple. It was unholy. It was all disgraceful to God. The merchants' unholiness was a stark contrast to the holiness of God. 4. And the fourth problem was that no one was doing anything about all this. The Jewish leaders failed by letting this all happen in the first place…  and they didn't put an end to it as it spiraled out of control. Maybe they were even profiting off of it - that's likely but we don't know. And so, when Jesus arrived, he witnessed the utter desecration of the temple. And notice he called the temple "my father's house." That acknowledged both his identity as the Son of God, and it acknowledged the significance of the temple as where God dwelt. And in response, Jesus "cleansed the temple" as this event is often called. Jesus fashioned whips, as verse 15 says. And he drove the merchants and animals out. He poured out the coins of the money changers. He flipped over their tables. People and animals scattered out of the temple courts in utter chaos. In verse 16, he told those who sold pigeons, "Take these things away; do not make my Father's house a house of trade." It was a display of righteous anger. It demonstrated Jesus' authority and his holiness and his justice - attributes, you know, that he possessed as God the Son. And the disciples witnessed it all. They recalled the words of Psalm 69 - those are quoted there in verse 17, "Zeal for your house will consume me." In Psalm 69, King David laments that his zeal for God's house brought reproach on him from his enemies… his enemies dishonored God. That's what was happening here. Jesus had a holy zeal for God's house, but the merchants and money changers were bringing reproach on God. The reference to Psalm 69 revealed that a greater King greater than King David had come. In other words, Jesus' cleansing of the temple was a prophetic fulfillment of Psalm 69. A righteous King had arrived in Jerusalem. I want to make a brief comment here. Sometimes people will use this event as a justification for righteous anger. You know, like when we get mad at sin and evil. But I don't believe that this event is our permission slip for righteous anger. I am not saying that we shouldn't be angry at sin. We should hate sin - first, and foremost, we should hate our own sin and unrighteousness. And we should be angry at oppression and injustice. We should. According, of course, to God's definition of oppression and injustice and not the world's. Ephesians 4 says "be angry and do not sin." So, yes, it is possible to be angry at the right things, but let me say, it is very hard to be angry and not sin. What I am saying is that yes, we should emulate Jesus, however, we should also  recognize that we are not him. His righteous anger here is pure and holy and perfectly justified. Rather, what this event underscores for us is our need to honor the Lord in our worship. We are to come before him in humility with hearts drawn to him. You see, we're the ones in the temple area either buying the animals or worse, selling and exchanging, or even worse than that, allowing it all to happen like the failure of the Jewish leaders. But what does that look like today? Well, perhaps we are treating worship as merely a transactional activity. It's easy to slip into that mindset thinking that all we are called to do is go through the motions in worship. But no, God wants our hearts. We are to come before him in humility and praise his name. Or perhaps, as did the merchants, we are desecrating worship by treating it as a consumeristic man-centered activity and not a God-glorifying one. That's also a trap that we can fall in today. Much of our society revolves around our so-called needs and the things we want to do or buy. Worship can turn into that. Or perhaps, as did the Jewish leaders, we are allowing our worship to be hijacked by these temptations… again, by self-serving practices that focus on ourselves and not on God Almighty in the splendor of his holiness according to his Word. God wants our hearts and minds to be drawn into reverent God-honoring worship through his Spirit, according to his Word. I could say more, but in the interest of time, let's continue on. Because this narrative takes a surprising turn. Of course, when Jesus disrupted the Passover activity at the temple, the Jews took notice. By the way, when John uses the word "Jews" he is most often referring to the Pharisees or the Sadducees, you know, the Jewish leaders. Well, they came at him, and asked, verse 18 "What sign do you show us for doing these things?" There's our word from last week, "sign." In other words, they were asking, "show us by what authority you do such a thing." And Jesus shocked them when he said, "Destroy this temple, and in three days I will raise it up." They interpreted those words at face value. They had no sense that Jesus could have been indicating something deeper. To them, it was a ridiculous statement. And you see that in their response. "It has taken forty-six years," they said, "to build this temple, and will you raise it up in three days?" You see, 46 years prior, Herod the Great began a massive renovation project of the Temple Mount, and the Temple courts, and the Temple itself. Even though Herod had died two decades earlier, those renovations had continued. And they weren't even done. So, to them, it was absurd for Jesus to suggest that he could raise up a destroyed temple in three days. But he did. He wasn't referring to the temple structure, where they were standing. No, as John remarks there in verse 21, he was referring to the temple of his body. He was referring to his resurrection, when he would be raised up from the grave. When the disciples reflected back on Jesus' statement, as verse 22 highlights, they realized what he had been referring to. It was amazingly prophetic. Let's consider the original readers for a moment. It is very likely that John wrote this shortly after the Romans destroyed the temple in AD 70. There are good arguments for that which I agree with. That event was horrible. In Jesus' prophecy in Matthew 24, Jesus' called it the abomination of desolation. It was gruesome. Historical records confirm that. Many were killed including women and children. The temple was plundered; its massive stones were toppled; and it was all burned. This was all freshly painful for the original Jewish readers. They were likely without a temple. The very heart of Jewish life had been taken away from them. There was nothing left. No sacrifices. No annual festivals. No Holy of Holies for the High Priest to enter on Yom Kippur - the Day of Atonement. Yet, a greater Temple had been raised up. Christ himself had been raised. What Jesus was saying to the Jews was that the Temple would no longer be needed. That is, the physical Temple's purpose would soon be coming to an end. It needed to be destroyed. After Jesus' sacrificial death was accomplished on the cross, and after he was raised from the grave, there was no more need for sacrifices or priests or holy things. Do you remember what immediately happened after Jesus died? The temple curtain was torn in two. The temple curtain was the massive ornate curtain that separated the priests from God's presence in the Holy of Holies. It was torn in two by God! There was no longer a need for sacrifices because the once-and-for-all sacrifice had definitively secured redemption for God's people. Jesus had fulfilled the temple's purpose. He was now the only Temple necessary. And the event that sealed the deal and that fulfilled the Temple's ministry of God's presence, was Jesus' resurrection. And not only his resurrection, but also his ascension. He now lives and reigns in heaven. And because of that, we can commune with him through prayer and through the Holy Spirit. To the original Jewish reader, this would have been a tremendous revelation. The center of Jewish life had shifted from the Temple in Jerusalem to the temple of Jesus Christ. Jesus has fulfilled the Temple's ministry. ·      His sacrifice is the one true and final sacrifice as an atonement for sin. ·      The temple represented the holiness of God, which Jesus perfectly fulfilled as the embodiment of holiness. ·      Jesus is the great High Priest who did and continues to intercede for us. ·      He is the one in whom God's presence fully dwells as God in the flesh. Jesus is the one who came and dwelt among us - as we discussed in chapter 1. ·      Related to that, the temple held the very glory of God. That glory has been fulfilled in Christ Jesus. His glory will shine for eternity. We read earlier in the service from Revelation 21, there will be no temple in new heavens and earth, for the temple is the Lord God Almighty and the Lamb. The old Temple has passed. It has been destroyed, but God has raised up the new temple. Friends, you don't need to take a pilgrimage to Jerusalem. You don't need to visit the western temple mount wall. You don't need earthly priests. Sacrifices will not bring you to God. As the author of Hebrews put it, "it is impossible for the blood of bulls and goats to take away sin." Those things have passed away. The temple is no more. In fact, we should not hope for a rebuilt temple in Jerusalem. To hope for a rebuilt temple would be to believe that Christ's sacrifice was insufficient. We should not desire that old shadow return… why? because the true substance has come. Jesus has come. The curtain was torn and the temple destroyed. Hoping for a rebuilt temple would be kind of like if you were planning a trip. And you bought a travel book. It had pictures and maps and information on where you are going - like maybe one of our great national parks. But you get there, and the whole time, you sit in your hotel room reading your travel guide. You miss out on the beauty and the wonder of the destination to which that guide was revealing. The temple's purpose was to reveal Christ. The fulfillment of the temple has come. Jesus has come. Through him is full access to God. Our hope should be in Christ and the New Jerusalem in eternity. Multiple times in the New Testament, God's people are called a temple of the living God. That is because when you are united to Christ by faith, God dwells in you. You have all the blessings of communing with God through the Holy Spirit when you are joined to him by faith. When that happens, your sin is atoned for. You can confess your sin in repentance, knowing you are forgiven. You can pray to the God of the universe for your burdens and pain and sickness. And, you can worship him with joy and hope. Are you a temple of the Living God? Do you believe this word? Did you notice that the word "believe" is used again? It's there in verse 22. Jesus' disciples "believed the Scripture", it says. It's a pattern. Last week, the disciples believed in Jesus. At the end of chapter 1, Nathaniel believed. And earlier in chapter 1, we're told that all who believe in his name, God gave the right to become children of God. If you don't yet believe, will you? Because, when you do, you will receive all the blessings and benefits formerly displayed in the temple of old, but now fully realized in Jesus Christ. You will have God's presence through his Spirit, forgiveness through his blood, and his holiness given to you. Come to the true temple.

Sacrifice and offering, my blood for your life, is at the heart of the story of Scripture. We see the mystery resolved in Jesus. The Triune God asked much of his people in the sacrifices. But the Father, Son, and Spirit gave more in the mission of the Son to die and rise in order to save us.

Send a textEver wonder why Israel kept returning to the altar if sacrifices actually worked? We open Hebrews 10 and follow its argument to a bracing conclusion: the Levitical system was a shadow that reminded people of sin, not a remedy that removed it. That single insight reshapes how we see atonement, assurance, and the finished work of Christ.We start by unpacking a popular claim that animal sacrifices offered “temporary atonement,” then test it line by line against the text. The writer of Hebrews insists those offerings could never make worshipers perfect and that God took no pleasure in them as atonement. Instead, they pointed forward to a prepared body—the incarnation of Jesus—whose once-for-all sacrifice actually takes away sin. Along the way, we explore why repetition signals insufficiency, how remembrance differs from removal, and why the law's shadows matter only if they lead us to the substance.From there we connect the theological dots to everyday faith. A belief in temporary atonement often pairs with a belief in temporary grace, leaving people anxious and performance-driven. By contrast, a clear grasp of Christ's completed work breeds courage and steady joy. We show how this reading protects assurance, reframes holiness as grateful response rather than leverage, and offers sturdy comfort to tired consciences. If you're hungry for doctrine that steadies your soul and sharpens your discernment, this deep dive will help you read the Old Testament with fresh eyes and trust the cross with renewed confidence.If this conversation helped clarify your view of atonement and assurance, subscribe, share the episode with a friend, and leave a review telling us how Hebrews 10 has shaped your faith.Support the showBE PROVOKED AND BE PERSUADED!

The Church has an urgent and joyful responsibility to proclaim the gospel as the definitive testimony of God's redemptive work in Christ, grounded in historical reality and divine revelation. 1 Timothy 2:4–7 emphasizes that God's desire for all people to be saved is fulfilled through the one mediator, Jesus Christ, who gave Himself as a ransom for all—a truth revealed at the proper time and confirmed by eyewitness testimony throughout Scripture. This proclamation is not merely a message but a solemn, personal testimony rooted in the apostles' firsthand encounters with the incarnate Word. Believers can share these facts with kindness, patience, and boldness, even amid opposition. True saving knowledge is not merely intellectual assent but a transformative appropriation of the gospel that reorients life, mission, and identity. Ultimately, the church is called to be a living embodiment of the good news—liberating others from sin, death, and spiritual bondage by faithfully testifying to the historical, life-changing truth of Christ's atonement and victory.

Leviticus is about the sacrificial system, which is why what happens on the Day of Atonement is so striking—the culminating event on the Day of Atonement isn't a sacrifice, but a scapegoat.On the Day of Atonement, the goat that bears Israel's sins is sent away alive.This is the concept of the so-called “scapegoat”—the idea that one bears the sins of the many.

Gerald E. Weston | Recorded January 10, 2026

Gerald E. Weston | Recorded January 10, 2026

In this episode of the Westminster Effects Doxology Podcast, Cody Fields and Bradley Cox discuss the atonement as presented in the Gospel of John, focusing on the crucifixion of Christ as the sovereign plan of God for salvation. They explore the doctrine of limited atonement, what it means to say Christ died for His people, and why a robust view of God's sovereignty fuels bold, urgent, and joyful evangelism.Buy your guitar effects at ⁠⁠⁠⁠⁠⁠https://westminstereffects.com⁠⁠⁠⁠⁠⁠.Join the discussion at https://www.facebook.com/groups/DoxologyPodcast.Follow us on:⁠Facebook⁠: https://facebook.com/westminstereffectsInstagram⁠: https://instagram.com/westminstereffects⁠TikTok⁠: https://www.tiktok.com/@westminstereffects⁠X⁠: https://x.com/WestminsterFXSubscribe on:⁠⁠⁠⁠⁠⁠Apple: https://apple.co/3VmaqJUSpotify⁠⁠⁠⁠⁠⁠⁠⁠⁠: https://bit.ly/3hJrkEC

Change Laws - Pecach - Zeal - Lamentation - Trump Tariff - Fire & Water 

In this recap we look over the last two weeks and one of the most important passages in the Old Testament as God instructs the people of Israel about the Day of Atonement. Once again God liberates His people.

Shirley Washenko is a survivor of sexual abuse who now shares a powerful message of hope and healing for those who have endured similar trauma. Through her own journey, she has discovered that true healing is possible through the Atonement of Jesus Christ. On this week's episode, Shirley testifies that the peace and restoration she has found are worth every effort and that utilizing the Atonement of Jesus Christ has the power to bless generations. 3:04- Personal Testimony 7:16- Healing Doctrines  12:24- What Is and Is Not Forgiveness 20:04- Healing Affects Generations 22:52- Digging Up the Past? 30:15- Agency and Physical Bodies 37:51- Alma the Younger 43:17- Approaching Stats Without Fear 47:13- Infuriating Unfairness 52:04- What Does It Mean To Be All In the Gospel of Jesus Christ?  "You are worth it. You are worth healing and becoming your most divine, true, whole, complete self. You're worth speaking your story. Your voice really does matter. Your story really matters and your healing really matters."  Links: "Healing After Sexual Abuse"- https://www.deseretbook.com/product/P6078641.html?utm_source=ldsliving&utm_medium=blog&utm_campaign=13099-00001401&utm_id=13099  "Infuriating Unfairness" talk by Elder Renlund: https://www.churchofjesuschrist.org/study/general-conference/2021/04/25renlund?lang=eng

Leviticus and lent? What do they have to do with each other? Find out on this week's podcast covering Leviticus 1:1-4, 25:1-4.

Righteousness is not something we achieve. It is something we receive. In Romans 3–4, Elder Elliotte Pearson reminds us that grace is not earned through performance or religious effort, but given freely through faith in Christ. When we truly recognize our need for a Savior, pride gives way to humility, and mercy meets us at the cross, where justice is satisfied and peace with God is secured.

Investigating Leviticus and conjunction with Jesus Christ; Bible rhetoric; Reaching understanding; Message of the Spirit; Sons of Jacob, not Israel; Choosing bondage; Wells - source of flow; Sacrifice; mem-tzedek-hey; Salvation by grace; Deserving?; Cause/effect world; Police powers?; "Savoir"; Inspiration; Scholars?; Gift of sight; Humility; Flowing of contention; What is His righteousness?; Sureties for debt; Well-advised; Tree of Life; Capitalism; God's creation of man with free choice; Nature of God; Sharing life; Sophistry of Masoretic text; 1 Sam 8; "Potestas" and "Imperium"; Protecting neighbor; "Antisemetic"?, resh-shen-ayin-yod-mem (guilty/condemned); Leviticus into your current context; Jurisdiction; Common law?; Legal system of Melchizedek; Believing in Jesus?; Trail of understanding; Subjecting yourself to the rules of kings; Voice of the people electing rulers; Corruption of your priests; Having God hear your cries; Unrighteous mammon; Finding honest men; Prov 13:9-11; Wealth by vanity?; Are you being misled?; Seeing yourself; Legal systems; Striving for righteousness; Religious orders; "Torah"; Christ is king!; The seat of Moses; Corban; Hearing the cries of your neighbor; Setting the table of Christ; Unclean things; Identifying wrongs; "Not of this world"; Pontius Pilate; Benefits from your father; Finding the "right" way; Holding back destruction?; Approaching the light; Seeing and confessing your wrongs; Recompence; Lev 5:5; Forgiveness; Guilt; Asham; Shame?; Coming to neighbor's aid; Scattered flock; Seeing the truth; Covetous practices; Freewill offerings; Helping yourself; Charity; Being doers of The Word; Atonement?; Theft example - paying debt to society?; Legal-system problems due to you; Social bonds of a free society; Taking back responsibilities and police powers; Was Jesus a socialist?; Altars of charity; Christ's instructions re exercising authority; Teaching idolatry; Importance of giving; Helping the needy; The Way of Christ; Peacemakers; Repentance; Why there's a priest; Put your walk into action

Rod McNair | Recorded December 27, 2025

Rod McNair | Recorded December 27, 2025

The writer of Luke's gospel drew heavily on the gospel of Mark - but was very careful to remove any idea of atonement - the concept that Jesus died in the place of others. Today, Dr. Bart Ehrman joins me to discuss why he did that, and what purpose he thought Jesus' death served instead.

When the world became "filled with violence," God sent a Flood. Was it a fit of divine anger, or a desperate act of love to save future generations from a world without hope? Discover why Noah's Ark is the ultimate symbol of the Atonement. Summary: In this episode, we dive into the deep waters of Genesis 6–11. We move past the Sunday School "flannel board" version of Noah to find a profound story of covenants, agency, and second chances. The Problem of Wickedness: We explore why the earth was "corrupt" and how the Flood served as a necessary "reset" to allow God's children a fair chance at life. Building the Ark: Noah was commanded to build a "tebah" (box or chest), a word used only one other time in the Bible—for Moses' basket. We discuss how we can build our own spiritual arks today. The Second Creation: We analyze the parallels between the Flood and the original Creation, seeing the earth emerge from the water as a new beginning. The Token of the Covenant: The rainbow wasn't just a pretty sign; it was a "token" of an everlasting covenant between God and Enoch's posterity. The Tower of Babel: We contrast Noah's altar with Nimrod's tower—showing the difference between building toward heaven God's way versus trying to "make a name for ourselves". Call-to-Action: What are the "thorns and thistles" in your life that God is trying to wash away through a fresh start? Share your thoughts on "new beginnings" in the comments! If you want to keep your faith "Unshaken" through life's storms, please like, subscribe, and hit the notification bell. Chapter Timestamps: 0:00 Welcome 2:10 3 Falls & 3 Floods 6:31 Marriage Outside the Covenant 10:10 Refusing to Hearken 12:05 Ignoring Consequences 15:43 Violence & Corruption 21:58 Caught Up or Held Back 27:07 Noah's Character & Commission 37:35 Flood & Famine 40:09 A Merciful Flood 54:07 The Ark 1:06:51 Gopher Wood & Pitch 1:14:17 A New Creation 1:20:06 The Rainbow 1:30:33 Wickedness Resumes 1:32:02 Animals' Fear of Man 1:37:24 Noah, Ham, & the Curse of Canaan 1:52:46 The Tower of Babel 2:04:09 Conclusion