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5 episodes with Caesarea Maritima
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2 episodes with Caesarea Maritima
3 episodes with Caesarea Maritima
2 episodes with Caesarea Maritima
2 episodes with Caesarea Maritima
5 episodes with Caesarea Maritima
2 episodes with Caesarea Maritima
12 core reasons why you can trust that the Bible is God'sWord to us. Do you know these 12? Memorize these because you can use them toshare the gospel with unbelievers and doubters. Reason #8 of 12.Here are bullet points on why it's powerful that there are over 20,000 archaeological discoveries supporting the Bible:Confirms historical accuracy: Archaeology verifies names, places, and events recorded in Scripture.Silences critics: Many who claimed the Bible was myth have been proven wrong by these finds.Validates real people and places: From ancient kings to everyday towns, archaeology supports their existence as described in the Bible.Supports eyewitness reliability: Shows that biblical authors were recording real history, not legends.Strengthens trust: Physical evidence backs up what the Bible has said all along, reinforcing its truth and reliability.Here are two powerful archaeological examples that silenced skeptics:The HittitesSkeptics once claimed the Hittites mentioned in the Old Testament were fictional, because there was no evidence they ever existed.In the early 1900s, archaeologists uncovered Hittite capital cities and thousands of Hittite records in modern-day Turkey, fully confirming their existence and advanced civilization — exactly as the Bible described.Pontius Pilate inscriptionSome scholars doubted whether Pontius Pilate, who sentenced Jesus to death, was a real historical figure.In 1961, archaeologists found a stone in Caesarea Maritima with an inscription naming Pontius Pilate as “Prefect of Judea,” confirming his historical existence just as recorded in the Gospels.
22）羅13:1-14 愛就是法律的滿全。 1每人要服從上級有權柄的人，因為沒有權柄不是從天主來的，所有的權柄都是由天主規定的。2所以誰反抗權柄，就是反抗天主的規定，而反抗的人就是自取處罰。3 因為長官為行善的人，不是可怕的；為行惡的人，纔是可怕的。你願意不怕掌權的嗎？你行善罷！那就可由他得到稱讚，4 因為他是天主的僕役，是為相幫你行善；你若作惡，你就該害怕，因為他不是無故帶劍；他既是天主的僕役，就負責懲罰作惡的人；5 所以必須服從，不只是為怕懲罰，而也是為了良心。6 為此，你們也該完糧，因為他們是天主的差役，是專為盡這義務的。7 凡人應得的，你們要付清；該給誰完糧，就完糧；該給誰納稅，就納稅；該敬畏的，就敬畏；該尊敬的，就尊敬。 8除了彼此相愛外，你們不可再欠人什麼，因為誰愛別人，就滿全了法律。9其實「不可姦淫，不可殺人，不可偷盜，不可貪戀」，以及其他任何誡命，都包含在這句話裡：就是「愛你的近人如同你自己」。10愛不加害於人，所以愛就是法律的滿全。11再者，你們該認清這個時期，現在已經是由睡夢中醒來的時辰了，因為我們的救恩，現今比我們當初信的時候更臨近了。12 黑夜深了，白日已近，所以我們該脫去黑暗的行為，佩戴光明的武器；13 行動要端莊，好像在白天一樣，不可狂宴豪飲，不可淫亂放蕩，不可爭鬥嫉妒；14 但該穿上主耶穌基督；不應只掛念肉性的事，以滿足私慾。 ❖13:1-7信友對於合法的政府，應以「服從」為原則，因為一切權柄皆是「從天主而來的」（1）；所以應「為了良心」（5），即為了天主，服從政府所下的合法政令。這正是耶穌所說：「凱撒的，就應歸還凱撒；天主的，就應歸還天主」一語的最好注釋（路20:25）。保祿在12:19禁止任何人私自報仇雪恥，已暗示世界上有一個報復懲兇的合法權柄，有這合法權柄的即是政府。因此在本章內首先講明信友── 也可說是一切人── 對政府所應有的態度，和政府對人民所應盡的職分和義務 ❖「每人要服從上級有權柄的人，因為沒有權柄不是從天主來的，所有的權柄都是由天主規定的」（1）── 如果將他有關服從政府所講的原則和當時猶太人對羅馬政府的敵視兩相比較，我們不能不驚奇他的高明的見解。他不許信友附和那些反對羅馬政府，並企圖以武力復國的猶太人熱誠黨和匕首黨（Zelots, Sicarii），惟獨勸勉信友們無論何時何地對合法的政府應該忠信服從。他的這項道理是有永久性的，完全是根據耶穌的話，而絲毫不是由於機會主義。實際上他寫這封信的時候（公元58年），羅馬帝國的政府尚未開始迫害基督教會，就連後來尼祿、多米仙等迫害基督教會最慘烈的時期，宗徒們和教會當局仍聲明「所有的權柄都是由天主規定的」。為此除非掌權者強迫信友違犯天主的法律，在其他任何事上應該絕對服從他們並為他們祈禱。 ❖「所以誰反抗權柄，就是反抗天主的規定，而反抗的人就是自取處罰」（2）── 根據「所有的權柄都是由天主規定的」（1）這個原則，保祿推論政府的義務和人民的義務。執政者都是天主所使用的人，是為幫助百姓行善避惡。他們要本著正義懲罰作惡的，獎勵行善的，也有權利徵收賦稅，為能養活軍政人員。刀劍是表執政者正義的象徵。執政者既然是天主所使用的人，就該常懷念替天行道的這個嚴重責任（智6:5）。保祿要基督徒知道政權是來自天主，不應當謀叛或反抗，而應當服從，只要政府的命令不相反天主的法律（宗5:29；瑪22:21）。保祿在別處也指出，為君王和有權位的人祈禱的目的，是為獲得一個好政府，一個愛好和平的政府，為的是在好政府的治理下能宣揚耶穌基督的福音，更容易執行宗教和倫理的一切職務（弟前2:1-2）。伯多祿也要求信友尤其戒避「殺人、偷盜、作奸犯科和煽亂」四種罪惡，是怕信友因遭受無理迫害，一時起了報復的心，做出這四樣犯法的事來，惟應在基督徒的名稱下，以自己清白的生活，使天主獲得光榮（伯前4:14-16）。（「煽亂」avllotriepi,skopoj - allotriepiscopos，是指好干涉人事，招惹是非，或不滿現狀，圖謀不軌的舉動，故譯為「煽亂」） 保祿認為「權柄都是由天主規定的」，但這話假定「長官為行善的人，不是可怕的」（3）。保祿並非說所有統治者都作了「天主的僕役，是為相幫你行善」（4），這亦非對當下羅馬政府的評論，雖則尼祿王初五年執政期間，仍未有明顯針對基督徒的措施。他的意思是基督信仰本身並非反政府的，相反還假定合法的政府常是為了人民公益，因而說「權柄都是從天主來的，」所以信友「要服從上級有權柄的人」（1）。其實，這教訓也是傳統的聖經訓導，耶肋米亞甚至訓示充軍巴比倫的人民說：「萬軍的上主，以色列的天主，向由耶路撒冷被擄往巴比倫的全體俘虜這樣說：你們應建築房屋居往，種植田園，吃田園的出產；自己娶妻，生養兒女，也給自己的子女娶妻擇夫，生養兒女；在那裡繁殖，不要減少。在我令你們流徙所到的城裡，你們應尋求當地平安，為當地祈禱上主，因為你們的幸福是有賴於當地的安寧」（耶29:4-7）。 ❖「因為長官為行善的人，不是可怕的；為行惡的人，纔是可怕的。你願意不怕掌權的嗎？你行善罷！那就可由他得到稱讚」（3）──這段話也曾出現在五至六世紀拜占庭時代的凱撒勒雅（Caesarea Maritima）的官府地板上，那裡可能是稅局，因為這句話的下文正提到「該給誰納稅，就納稅」（7）。 ❖「所以必須服從，不只是為怕懲罰，而也是為了良心」（5）──百姓的義務是服從政權（假定所有政權都是為造福人民！），誰若有意推翻政府，就是反抗天主，受罰自然是理所應該的。完糧納稅不只是為了怕政府的懲罰，更是為了怕良心的責備。道德秩序所需要的權威，是從天主來的（教理1899）。 ❖「凡人應得的，你們要付清；該給誰完糧，就完糧；該給誰納稅，就納稅；該敬畏的，就敬畏；該尊敬的，就尊敬」（7）──道德秩序所需要的權威，是從天主來的（羅13:1-2）。（教理1899）對權威的服從和對公益的共同負責，在道德上要求國民盡納稅的義務、行使選舉的權利以及保衛國家。「基督徒居住在他們自己的國家內，但一如定居在當地的外國人一樣。他們履行公民所有的義務，同時又如外國人般承受一切……。他們既遵守既定的法律，而他們的生活方式卻超越法律之上……。天主給他們指定的崗位是如此高貴，他們是不該擅離職守的。」（Ad Diognetum, 5:5,10; 6:10）保祿勸勉我們要為君王和所有掌權的人祈禱和感恩，「為叫我們能以全心的虔敬和端莊，度寧靜平安的生活」（弟前2:2）。（教理2240） ❖「除了彼此相愛外，你們不可再欠人什麼」（8）──基督徒對人的最大責任是愛人如己（路10:25-27），所以保祿再轉筆，特別強調這個責任的重要性，並將這種責任，認為是人所欠的債務（8），因為信徒如若在愛人一事上無所虧缺，便是「滿全了法律」。 ❖「不可姦淫，不可殺人，不可偷盜，不可貪戀」（9）── 人若懷着愛人的心，一定不會姦淫，不會殺人，不會偷盜⋯⋯一定會遵守任何誡命，就如耶穌提示那少年人，而他自少已做到的（谷10:17-20）。基督徒對他人的最大責任是「愛你的近人如同你自己」，這原是舊約已包含的誡命（肋19:18），有時簡稱為「愛人如己」。 ❖「愛就是法律的滿全」（10）──「愛不加害於人」因為一切的誡命都是命人愛他人，「所以愛就是法律的滿全」。如果我們在愛上有所虧欠，便是沒有滿全了法律。為此聖奧思定（St. Augustine 354-430）對這愛人的道理發揮過說：「只要你能愛，就可以隨己所欲而行：你若緘默不言，是因愛而緘默不言；你若高聲吶喊，是因愛而高聲吶喊；你若糾正人，是因愛而糾正人；你若寬宥人，是因愛而寬宥人。事之所以如此，是因為愛的根苗在你的心內，從這個根苗中除了善事，不能生出任何惡事」（In Epistolam Joannis ad Parthos, 7,8; PL 35:2033: ‟Dilige, et quod vis fac: sive taceas, dilectione taceas; sive clamas, dilectione clamas; sive emendes, dilectione emendes; sive parcas, dilectione parcas: radix sit intus dilectionis, non potest de ista radice nisi bonum existere.”）。 當有人問耶穌：「法律中那條誡命是最大的？」（瑪22:36），耶穌回答說：「你應全心、全靈、全意、愛上主你的天主。這是最大也是第一條誡命。第二條與此相似：你應當愛近人，如你自己。全部法律和先知，都繫於這兩條誡命」（瑪22:37-40）。解釋十誡，必須在愛的誡命光照之下。這是一條二而一的愛的誡命，而愛就是法律的滿全（教理2055）。 ❖「你們該認清這個時期」（11）──信友該「認清」目前的時代，因為目前已是最末的時代（即由耶穌升天至他再來之間的時期），「救恩」的完全實現，「比我們當初信的時候，更臨近了」。實在，每過一日，離耶穌再臨的時期就近了一日，所以信友應時時警惕，勵行各種善行，準備主的來臨（谷13:33-36）。 ❖「所以我們該脫去黑暗的行為，佩戴光明的武器；行動要端莊……」（12-14）──既然信友「得救，還是在於希望」（8:24），就應該「脫去黑暗的行為」，而「佩戴光明的武器」，因為只有這樣才可以妥善預備去迎接基督的日子。「黑夜深了，白日已近」，是說舊時代、罪惡勢力的時代已經過去，新時代已近，或如谷1:15所說：「天主的國臨近了。」信友在這個新時代中，不應過一種安於逸樂的生活，「不可狂宴豪飲，不可淫亂放蕩，不可爭鬥嫉妒……不應只掛念肉性的事，以滿足私慾」（13-14），而應過着一種攻打邪惡的生活，「佩戴光明的武器」。 ❖聖奧思定在《懺悔錄》（Confessiones, VIII 12, LP 32:762）記載，當他聽見有聲音喊說：「拿起來讀罷！拿起來讀罷！」（Tolle, lege; tolle, lege.）他就拿起保祿的《致羅馬人書》，隨意翻開，正碰到了本章這一段：「再者，你們該認清這個時期，現在已經是由睡夢中醒來的時辰了，因為我們的救恩，現今比我們當初信的時候更臨近了。黑夜深了，白日已近，所以我們該脫去黑暗的行為，佩戴光明的武器；行動要端莊，好像在白天一樣，不可狂宴豪飲，不可淫亂放蕩，不可爭鬥嫉妒；但該穿上主耶穌基督；不應只掛念肉性的事，以滿足私慾」（13:11-14）。讀過之後，立時就決定了自己的前途，全心歸順了主耶穌。他日後追述那回事說：「我念完了這幾行，一線恬靜之光射進我的心，把我不安的黑暗一掃而光。」（Confessiones, VIII 12 Statim quippe cum fine hujusce sententiæ quasi luce securitatis infusa cordi meo, omnes dubitationis tenebræ diffugerunt.）
The development of Christian scriptures did not terminate once, for example, following Irenaeus and other influential patristic figures, the four gospels that would later be located at the front of the church's New Testament were accepted by most churches and transmitted together in the same codex. Instead, erudite Christian readers employed new and innovative technologies to transform reading practices, calling attention to both narrative and other thematic similarities present across the gospels, and enabling cross-referential access from one gospel's narrative sequence to another without amending the individual texts themselves. Such practices were facilitated by the sections and canon tables of Eusebius (ca. 260–339 CE), bishop of Caesarea Maritima in Roman Palestine. In Eusebius the Evangelist: Rewriting the Fourfold Gospel in Late Antiquity (Oxford University Press, 2023), Jeremiah Coogan discusses the editorial intervention of Eusebius within gospel manuscripts, including paratextual sectioning, tables of contents, and other prefatory material, at both a technical and conceptual level, locating the overall apparatus of this “evangelist” alongside broader late ancient transformations in reading and knowledge. Dr. Coogan joined the New Books Network to discuss examples of gospel reading that Eusebius permitted via his novel contributions to the gospels, related book technologies in his contemporary readerly environment, and the overall success of Eusebius's sections and canons during the millennium that followed him—starting with Greek and Latin gospel manuscripts of late antiquity but also appearing alongside most biblical translations into the late Middle Ages, when modern chapter divisions and versification began to assume the dominant roles for sectioning texts that they have maintained into the present day. Jeremiah Coogan (Ph.D., University of Notre Dame, 2020) is Assistant Professor of New Testament at Santa Clara University's Jesuit School of Theology in Berkeley. His research and teaching interests span the New Testament, early Christianity, and ancient Judaism, with a particular focus on Gospels and on the social history of early Christianity. His scholarship has been published in Early Christianity, the Journal of Early Christian Studies, the Journal of Late Antiquity, the Journal of Theological Studies, and in several other journals and edited volumes, and he is currently working on a new project that investigates how early Christians deployed literary and bibliographic categories to understand similarities and differences between Gospel texts. His first monograph, Eusebius the Evangelist, received the Manfred Lautenschlaeger Award for Theological Promise in 2022. Rob Heaton (Ph.D., University of Denver, 2019) hosts Biblical Studies conversations for New Books in Religion and teaches New Testament, Christian origins, and early Christianity at Anderson University in Indiana. He recently authored The Shepherd of Hermas as Scriptura Non Grata: From Popularity in Early Christianity to Exclusion from the New Testament Canon (Lexington Books, 2023). For more about Rob and his work, or to offer feedback related to this episode, please visit his website at https://www.robheaton.com. 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
The development of Christian scriptures did not terminate once, for example, following Irenaeus and other influential patristic figures, the four gospels that would later be located at the front of the church's New Testament were accepted by most churches and transmitted together in the same codex. Instead, erudite Christian readers employed new and innovative technologies to transform reading practices, calling attention to both narrative and other thematic similarities present across the gospels, and enabling cross-referential access from one gospel's narrative sequence to another without amending the individual texts themselves. Such practices were facilitated by the sections and canon tables of Eusebius (ca. 260–339 CE), bishop of Caesarea Maritima in Roman Palestine. In Eusebius the Evangelist: Rewriting the Fourfold Gospel in Late Antiquity (Oxford University Press, 2023), Jeremiah Coogan discusses the editorial intervention of Eusebius within gospel manuscripts, including paratextual sectioning, tables of contents, and other prefatory material, at both a technical and conceptual level, locating the overall apparatus of this “evangelist” alongside broader late ancient transformations in reading and knowledge. Dr. Coogan joined the New Books Network to discuss examples of gospel reading that Eusebius permitted via his novel contributions to the gospels, related book technologies in his contemporary readerly environment, and the overall success of Eusebius's sections and canons during the millennium that followed him—starting with Greek and Latin gospel manuscripts of late antiquity but also appearing alongside most biblical translations into the late Middle Ages, when modern chapter divisions and versification began to assume the dominant roles for sectioning texts that they have maintained into the present day. Jeremiah Coogan (Ph.D., University of Notre Dame, 2020) is Assistant Professor of New Testament at Santa Clara University's Jesuit School of Theology in Berkeley. His research and teaching interests span the New Testament, early Christianity, and ancient Judaism, with a particular focus on Gospels and on the social history of early Christianity. His scholarship has been published in Early Christianity, the Journal of Early Christian Studies, the Journal of Late Antiquity, the Journal of Theological Studies, and in several other journals and edited volumes, and he is currently working on a new project that investigates how early Christians deployed literary and bibliographic categories to understand similarities and differences between Gospel texts. His first monograph, Eusebius the Evangelist, received the Manfred Lautenschlaeger Award for Theological Promise in 2022. Rob Heaton (Ph.D., University of Denver, 2019) hosts Biblical Studies conversations for New Books in Religion and teaches New Testament, Christian origins, and early Christianity at Anderson University in Indiana. He recently authored The Shepherd of Hermas as Scriptura Non Grata: From Popularity in Early Christianity to Exclusion from the New Testament Canon (Lexington Books, 2023). For more about Rob and his work, or to offer feedback related to this episode, please visit his website at https://www.robheaton.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history
The development of Christian scriptures did not terminate once, for example, following Irenaeus and other influential patristic figures, the four gospels that would later be located at the front of the church's New Testament were accepted by most churches and transmitted together in the same codex. Instead, erudite Christian readers employed new and innovative technologies to transform reading practices, calling attention to both narrative and other thematic similarities present across the gospels, and enabling cross-referential access from one gospel's narrative sequence to another without amending the individual texts themselves. Such practices were facilitated by the sections and canon tables of Eusebius (ca. 260–339 CE), bishop of Caesarea Maritima in Roman Palestine. In Eusebius the Evangelist: Rewriting the Fourfold Gospel in Late Antiquity (Oxford University Press, 2023), Jeremiah Coogan discusses the editorial intervention of Eusebius within gospel manuscripts, including paratextual sectioning, tables of contents, and other prefatory material, at both a technical and conceptual level, locating the overall apparatus of this “evangelist” alongside broader late ancient transformations in reading and knowledge. Dr. Coogan joined the New Books Network to discuss examples of gospel reading that Eusebius permitted via his novel contributions to the gospels, related book technologies in his contemporary readerly environment, and the overall success of Eusebius's sections and canons during the millennium that followed him—starting with Greek and Latin gospel manuscripts of late antiquity but also appearing alongside most biblical translations into the late Middle Ages, when modern chapter divisions and versification began to assume the dominant roles for sectioning texts that they have maintained into the present day. Jeremiah Coogan (Ph.D., University of Notre Dame, 2020) is Assistant Professor of New Testament at Santa Clara University's Jesuit School of Theology in Berkeley. His research and teaching interests span the New Testament, early Christianity, and ancient Judaism, with a particular focus on Gospels and on the social history of early Christianity. His scholarship has been published in Early Christianity, the Journal of Early Christian Studies, the Journal of Late Antiquity, the Journal of Theological Studies, and in several other journals and edited volumes, and he is currently working on a new project that investigates how early Christians deployed literary and bibliographic categories to understand similarities and differences between Gospel texts. His first monograph, Eusebius the Evangelist, received the Manfred Lautenschlaeger Award for Theological Promise in 2022. Rob Heaton (Ph.D., University of Denver, 2019) hosts Biblical Studies conversations for New Books in Religion and teaches New Testament, Christian origins, and early Christianity at Anderson University in Indiana. He recently authored The Shepherd of Hermas as Scriptura Non Grata: From Popularity in Early Christianity to Exclusion from the New Testament Canon (Lexington Books, 2023). For more about Rob and his work, or to offer feedback related to this episode, please visit his website at https://www.robheaton.com. Learn more about your ad choices. Visit megaphone.fm/adchoices
The development of Christian scriptures did not terminate once, for example, following Irenaeus and other influential patristic figures, the four gospels that would later be located at the front of the church's New Testament were accepted by most churches and transmitted together in the same codex. Instead, erudite Christian readers employed new and innovative technologies to transform reading practices, calling attention to both narrative and other thematic similarities present across the gospels, and enabling cross-referential access from one gospel's narrative sequence to another without amending the individual texts themselves. Such practices were facilitated by the sections and canon tables of Eusebius (ca. 260–339 CE), bishop of Caesarea Maritima in Roman Palestine. In Eusebius the Evangelist: Rewriting the Fourfold Gospel in Late Antiquity (Oxford University Press, 2023), Jeremiah Coogan discusses the editorial intervention of Eusebius within gospel manuscripts, including paratextual sectioning, tables of contents, and other prefatory material, at both a technical and conceptual level, locating the overall apparatus of this “evangelist” alongside broader late ancient transformations in reading and knowledge. Dr. Coogan joined the New Books Network to discuss examples of gospel reading that Eusebius permitted via his novel contributions to the gospels, related book technologies in his contemporary readerly environment, and the overall success of Eusebius's sections and canons during the millennium that followed him—starting with Greek and Latin gospel manuscripts of late antiquity but also appearing alongside most biblical translations into the late Middle Ages, when modern chapter divisions and versification began to assume the dominant roles for sectioning texts that they have maintained into the present day. Jeremiah Coogan (Ph.D., University of Notre Dame, 2020) is Assistant Professor of New Testament at Santa Clara University's Jesuit School of Theology in Berkeley. His research and teaching interests span the New Testament, early Christianity, and ancient Judaism, with a particular focus on Gospels and on the social history of early Christianity. His scholarship has been published in Early Christianity, the Journal of Early Christian Studies, the Journal of Late Antiquity, the Journal of Theological Studies, and in several other journals and edited volumes, and he is currently working on a new project that investigates how early Christians deployed literary and bibliographic categories to understand similarities and differences between Gospel texts. His first monograph, Eusebius the Evangelist, received the Manfred Lautenschlaeger Award for Theological Promise in 2022. Rob Heaton (Ph.D., University of Denver, 2019) hosts Biblical Studies conversations for New Books in Religion and teaches New Testament, Christian origins, and early Christianity at Anderson University in Indiana. He recently authored The Shepherd of Hermas as Scriptura Non Grata: From Popularity in Early Christianity to Exclusion from the New Testament Canon (Lexington Books, 2023). For more about Rob and his work, or to offer feedback related to this episode, please visit his website at https://www.robheaton.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies
The development of Christian scriptures did not terminate once, for example, following Irenaeus and other influential patristic figures, the four gospels that would later be located at the front of the church's New Testament were accepted by most churches and transmitted together in the same codex. Instead, erudite Christian readers employed new and innovative technologies to transform reading practices, calling attention to both narrative and other thematic similarities present across the gospels, and enabling cross-referential access from one gospel's narrative sequence to another without amending the individual texts themselves. Such practices were facilitated by the sections and canon tables of Eusebius (ca. 260–339 CE), bishop of Caesarea Maritima in Roman Palestine. In Eusebius the Evangelist: Rewriting the Fourfold Gospel in Late Antiquity (Oxford University Press, 2023), Jeremiah Coogan discusses the editorial intervention of Eusebius within gospel manuscripts, including paratextual sectioning, tables of contents, and other prefatory material, at both a technical and conceptual level, locating the overall apparatus of this “evangelist” alongside broader late ancient transformations in reading and knowledge. Dr. Coogan joined the New Books Network to discuss examples of gospel reading that Eusebius permitted via his novel contributions to the gospels, related book technologies in his contemporary readerly environment, and the overall success of Eusebius's sections and canons during the millennium that followed him—starting with Greek and Latin gospel manuscripts of late antiquity but also appearing alongside most biblical translations into the late Middle Ages, when modern chapter divisions and versification began to assume the dominant roles for sectioning texts that they have maintained into the present day. Jeremiah Coogan (Ph.D., University of Notre Dame, 2020) is Assistant Professor of New Testament at Santa Clara University's Jesuit School of Theology in Berkeley. His research and teaching interests span the New Testament, early Christianity, and ancient Judaism, with a particular focus on Gospels and on the social history of early Christianity. His scholarship has been published in Early Christianity, the Journal of Early Christian Studies, the Journal of Late Antiquity, the Journal of Theological Studies, and in several other journals and edited volumes, and he is currently working on a new project that investigates how early Christians deployed literary and bibliographic categories to understand similarities and differences between Gospel texts. His first monograph, Eusebius the Evangelist, received the Manfred Lautenschlaeger Award for Theological Promise in 2022. Rob Heaton (Ph.D., University of Denver, 2019) hosts Biblical Studies conversations for New Books in Religion and teaches New Testament, Christian origins, and early Christianity at Anderson University in Indiana. He recently authored The Shepherd of Hermas as Scriptura Non Grata: From Popularity in Early Christianity to Exclusion from the New Testament Canon (Lexington Books, 2023). For more about Rob and his work, or to offer feedback related to this episode, please visit his website at https://www.robheaton.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies
The development of Christian scriptures did not terminate once, for example, following Irenaeus and other influential patristic figures, the four gospels that would later be located at the front of the church's New Testament were accepted by most churches and transmitted together in the same codex. Instead, erudite Christian readers employed new and innovative technologies to transform reading practices, calling attention to both narrative and other thematic similarities present across the gospels, and enabling cross-referential access from one gospel's narrative sequence to another without amending the individual texts themselves. Such practices were facilitated by the sections and canon tables of Eusebius (ca. 260–339 CE), bishop of Caesarea Maritima in Roman Palestine. In Eusebius the Evangelist: Rewriting the Fourfold Gospel in Late Antiquity (Oxford University Press, 2023), Jeremiah Coogan discusses the editorial intervention of Eusebius within gospel manuscripts, including paratextual sectioning, tables of contents, and other prefatory material, at both a technical and conceptual level, locating the overall apparatus of this “evangelist” alongside broader late ancient transformations in reading and knowledge. Dr. Coogan joined the New Books Network to discuss examples of gospel reading that Eusebius permitted via his novel contributions to the gospels, related book technologies in his contemporary readerly environment, and the overall success of Eusebius's sections and canons during the millennium that followed him—starting with Greek and Latin gospel manuscripts of late antiquity but also appearing alongside most biblical translations into the late Middle Ages, when modern chapter divisions and versification began to assume the dominant roles for sectioning texts that they have maintained into the present day. Jeremiah Coogan (Ph.D., University of Notre Dame, 2020) is Assistant Professor of New Testament at Santa Clara University's Jesuit School of Theology in Berkeley. His research and teaching interests span the New Testament, early Christianity, and ancient Judaism, with a particular focus on Gospels and on the social history of early Christianity. His scholarship has been published in Early Christianity, the Journal of Early Christian Studies, the Journal of Late Antiquity, the Journal of Theological Studies, and in several other journals and edited volumes, and he is currently working on a new project that investigates how early Christians deployed literary and bibliographic categories to understand similarities and differences between Gospel texts. His first monograph, Eusebius the Evangelist, received the Manfred Lautenschlaeger Award for Theological Promise in 2022. Rob Heaton (Ph.D., University of Denver, 2019) hosts Biblical Studies conversations for New Books in Religion and teaches New Testament, Christian origins, and early Christianity at Anderson University in Indiana. He recently authored The Shepherd of Hermas as Scriptura Non Grata: From Popularity in Early Christianity to Exclusion from the New Testament Canon (Lexington Books, 2023). For more about Rob and his work, or to offer feedback related to this episode, please visit his website at https://www.robheaton.com.
THE BOOKS OF ACTS Lesson 52, Chapters 24 and 25 Our last lesson dealt primarily with Paul's defense to the ludicrous legal charges made by the Sanhedrin, as the trial was being held in front of Governor Felix in the provincial seaside capital of Caesarea Maritima. What made the charges all the more farcical is […] The post Acts Lesson 52 – Chapters 24 and 25 appeared first on Torah Class.
Acts Lesson 54 – Chapter 26 THE BOOK OF ACTS Lesson 54, Chapter 26 We'll begin at verse 9 of Acts chapter 26 today. So open your Bibles there. At the picturesque seaside port city of Caesarea Maritima, the provincial capital for the local region including Judea, Sha'ul is standing before Governor Festus, King Agrippa […] The post Acts Lesson 54 – Chapter 26 appeared first on Torah Class.
An imminent assassination plot necessitates Paul being rushed out of Jerusalem by night under military escort. He is taken to the governor's mansion in Caesarea Maritima, where he is placed on trial before Felix. As Paul is afforded an opportunity to share the Gospel with Felix and his wife, Drusilla, we are reminded of the seriousness and urgency of responding to the conviction of the Holy Spirit.
Prison. The very word feels like a bucket of ice dumped down your back, doesn't it? But believers throughout the ages have known what it means to spend time in prison. Just ask the apostle Paul. This week on The Land and the Book, we'll travel to a site where Paul was imprisoned. But it was here that God used him to witness to some of the most powerful people of his day. Don't miss The Land and the Book. See omnystudio.com/listener for privacy information.
Pastor Steve Boots January 14, 2024 Bible Geography (Sunday Evening)
Pastor Boots January 7, 2024 Sunday Night (Bible Geography)
Dr. Catherine McDowell is Associate Professor of Old Testament at Gordon-Conwell Theological Seminary where she has taught since 2011. After two masters degrees at Gordon-Conwell, she went on to Harvard University where she completed an MA and a PhD in the Department of Near Eastern Languages and Civilizations. She has also worked as a field excavator with five different excavations in Israel including Ashkelon, Caesarea Maritima, and Tel Beth Shan.
If you were blessed by this message, please feel free to visit our website at http://www.svbaptistchurch.com. There you will find links to our other social platforms, years of recorded messages, statement of faith, and more. For online giving: https://svbckuna.churchtrac.com/give God bless you!
Herod the (Not-So) Great was known for more than just being the bad guy at the beginning of the Gospel of Matthew. During the Second Temple era, he was also known for having expensive tastes, and having a great interior designer! In this episode, Heather and Jonathan look at Herod's building projects. The Herodium, the Temple, the Fortress of Masada, and Caesarea. Join us as we dive into the wonders of the cultural background of the New Testament era! P.S. I (Jonathan) mixed up my notes for this episode; we had intended to cover Caesarea (Maritima), but I ended up covering Caesarea Philippi. While Caesarea Philippi did belong to Herod the Great as a gift from Augustus (and Herod did construct a white marble temple there in dedication to Augustus), this is not to be confused with Caesarea, which Herod the Great built at the end of the first century BCE. Join us at www.firstcenturyyouthministry.comBecome part of our growing Facebook community Join our "closed" group: https://www.facebook.com/groups/firstcenturyouthministryLike our fan page! https://www.facebook.com/FirstCenturyYouthMin
The Gospel of John 15-21 Part Four – Speaking Truth to Power By Louie Marsh, 5-7-2023 Intro – last week bad sermon – sorry no refunds! Last slide Sowell quote. 1) Jesus PROTECTED the disciples and suffered the consequences himself. · He REINFORCES his identity. 4Then Jesus, knowing all that would happen to him, came forward and said to them, “Whom do you seek?” 5They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.” Judas, who betrayed him, was standing with them. 6When Jesus said to them, “I am he,” they drew back and fell to the ground. · He FREES the disciples from any consequences. 7So he asked them again, “Whom do you seek?” And they said, “Jesus of Nazareth.” 8Jesus answered, “I told you that I am he. So, if you seek me, let these men go.” 9This was to fulfill the word that he had spoken: “Of those whom you gave me I have lost not one.” · He protects them from THEMSELVES. 10Then Simon Peter, having a sword, drew it and struck the high priest's servant and cut off his right ear. (The servant's name was Malchus.) 11So Jesus said to Peter, “Put your sword into its sheath; shall I not drink the cup that the Father has given me?” 12So the band of soldiers and their captain and the officers of the Jews arrested Jesus and bound him. 2) Jesus spoke PUBLICLY, he had no secret agenda. 19The high priest then questioned Jesus about his disciples and his teaching. 20Jesus answered him, “I have spoken openly to the world. I have always taught in synagogues and in the temple, where all Jews come together. I have said nothing in secret. 21Why do you ask me? Ask those who have heard me what I said to them; they know what I said.” 22When he had said these things, one of the officers standing by struck Jesus with his hand, saying, “Is that how you answer the high priest?” 23Jesus answered him, “If what I said is wrong, bear witness about the wrong; but if what I said is right, why do you strike me?” 3) Jesus clearly DEFINED who & what he is. 33So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?” 34Jesus answered, “Do you say this of your own accord, or did others say it to you about me?” 35Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?” 36Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.” · Jesus Kingdom CHANGES our focus & values. 4) Jesus came to speak and defend the TRUTH. PILATE Pontius Pilate is believed to have hailed from the Samnium region of central Italy. According to the traditional account of his life, Pilate was a Roman equestrian (knight) of the Samnite clan of the Pontii (hence his name Pontius.) Pontius Pilate served as the prefect of Judaea from 26 to 36 A.D. Pilate died in 39 A.D. The cause of his death remains a mystery but the fact that he lived cannot be disputed. During a 1961 dig in Caesarea Maritima, Italian archeologist Dr. Antonio Frova uncovered a piece of limestone inscribed with Pontius Pilate's name in Latin, linking Pilate to Emperor Tiberius's reign. In 26 A.D. the Roman Emperor Tiberius appointed Pontius Pilate prefect of the Roman provinces of Judaea, Samaria and Idumæa, although Pilate is best known for his leadership of Judaea. While the typical term for a Roman prefect was one to three years, Pilate was to hold his post as the fifth Roman procurator for 10 years. In assuming his position, Pontius Pilate succeeded Valerius Gratus. Protected by Sejanus, Pilate incurred the enmity of Jews in Roman-occupied Palestine by insulting their religious sensibilities, as when he hung worship images of the emperor throughout Jerusalem and had coins bearing pagan religious symbols minted. This caused riots and eventually most of the shields bearing the Emperors likeness were taken down. But not all of them. As a Roman prefect, Pontius Pilate was granted the power of a supreme judge, which meant that he had the sole authority to order a criminal's execution. His duties as a prefect included such mundane tasks as tax collection and managing construction projects. But, perhaps his most crucial responsibility was that of maintaining law and order. Pontius Pilate attempted to do so by any means necessary. What he couldn't negotiate he is said to have accomplished through brute force. The circumstances surrounding Pontius Pilate's death in circa 39 A.D. are something of a mystery and a source of contention. The Samaritans reported Pilate to Vitellius, legate of Syria, after he attacked them on Mount Gerizim in 36 AD. He was then ordered back to Rome to stand trial for cruelty and oppression, particularly on the charge that he had executed men without proper trial. According to Eusebius' Ecclesiastical History, Pilate killed himself on orders from the emperor Caligula. Other accounts say he was sent into exile and committed suicide of his own accord. Some traditions assert that after he committed suicide, his body was thrown into the Tiber River. Still others believe Pontius Pilate's fate involved his conversion to Christianity and subsequent canonization. Pontius Pilate is in fact considered a saint by the Ethiopian Orthodox Church. According to the Biblical Archeology Society, “early Christians saw Pilate in a very different way. Augustine hailed Pilate as a convert. Eventually the Greek Orthodox and Coptic faiths, named Pilate and his wife saints. And when Pilate first shows up in Christian art in the mid-fourth century, he is juxtaposed with Abraham, Daniel and other great believers.” The ancient historian Eusebius supports this claim by saying Pilate converted after seeing the many wonders that occurred after Jesus' death, even reporting it to Tiberius. In the Ethiopian Orthodox Tewahedo Church their feast day is June 25. 37Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.” 38Pilate said to him, “What is truth?” After he had said this, he went back outside to the Jews and told them, “I find no guilt in him. 39But you have a custom that I should release one man for you at the Passover. So do you want me to release to you the King of the Jews?” 40They cried out again, “Not this man, but Barabbas!” Now Barabbas was a robber.” (John 18:1–40, ESV) · How badly do I want the truth?
During today's conversation on Back Porch Theology – the second of three podcasts we recorded live in Israel - we'll discover how one of Peter's prophetic dreams was fulfilled in a beautiful city overlooking the Mediterranean called Caesarea By The Sea, or Caesarea Maritima. This bustling harbor town on the coast of Israel was one of the most prominent cities in the ancient Roman world, built by Herod to schmooze his patron, Augustus Caesar, and it's also where Pontius Pilate spent most of his down time. Remember Roman rulers were from Italy so unlike the Jewish citizens they governed, they much preferred the coast of Israel to the dusty hills of Jerusalem. But Caesarea By The Sea isn't simply a gorgeous place to soak in the sun and enjoy the surf, it's also a significant city in biblical history because it's where the first post-Easter Gentile conversion takes place, meaning it's where God's merciful plan to redeem all of humanity – not just Israel – begins to take shape. Which means if you love Jesus and you're not Jewish, it's the very spot you can trace your spiritual DNA back to! Therefore, today's going to be a family reunion of sorts, so please grab a big ole' cup of coffee and your Bible – unless you're practicing Around The World on your yoyo, of course – and come hang out on the porch with us! Follow Us On Instagram! @BackPorchTheologyPodcast @LisaDHarper @AllisonAllen @Jim.Howard.Co
Pastor Chris continued a series of sermons showing how the land (and also the architecture) of Israel is a kind of gospel because it helps tell God's story. In this teaching, we look at a clash of kingdoms, their foundations, and how everything once again comes together in the person and work of Jesus.
When God messes with your plans, he has better plans. Need proof? Just look at what God did with the apostle Paul.Pastor Mike spent a week in Israel in early 2020. Here at Caesarea Maritima, where Paul was imprisoned for more than a year, Pastor Mike reminds us how God's plans work for our good.If you enjoy this podcast and make it a regular part of your day, would you consider helping us with your regular support? We can't do any of this without you! Consider becoming a regular supporter with our Grace Partners program! https://timeofgrace.org/gracepartnerpodcastFor more resources that help you stay rooted in Jesus, check us out at timeofgrace.org where you can also subscribe to our daily email!Check out our newest video project, Bible Breath With Pastor Jeremy Mattek! https://youtu.be/UWHreTMY788Check out our other podcasts! Search for these on your favorite podcast app.– The Nonmicrowaved Truth with C.L. Whiteside– Little Things, with Amber Albee Swenson– Bible Threads, with Dr. Bruce Becker– Evening Encouragements With Pastor Jeremy– Time of Grace With Pastor Mike NovotnyIf you have questions and want to know more about God, like what does he think of you, what exactly was Jesus all about, how do you get “saved” and just what exactly does it mean to “get saved,” and what you should do next, we want you to download this free resource Pastor Mike wrote called, The Basics: God. You. Jesus. Faith. Get your free download at timeofgrace.org/thebasics.OR, you can listen to the audio version of The Basics! Just search "The Basics With Pastor Mike Novotny" wherever you listen to your favorite podcasts.
Pastors Chris Alford and Carl Peters are producing a series of conversations about their recent trip the Holy Land. They jointly led, along with colleague Dr. Teresa Gardner, a two-week tour of some of the most glorious sites in Israel. Here's the first episode: They talk about planning for the trip, the first night in Tel Aviv, then the first day's full agenda that included Caesarea Maritima, Mount Carmel, Nazareth, and Cana of Galilee.
Welcome to our virtual tour of Israel. Our first stop is Caesarea Maritima, or "Caesarea By the Sea."
Acts 27:1-12 ESV And when it was decided that we should sail for Italy, they delivered Paul and some other prisoners to a centurion of the Augustan Cohort named Julius. 2 And embarking in a ship of Adramyttium, which was about to sail to the ports along the coast of Asia, we put to sea, accompanied by Aristarchus, a Macedonian from Thessalonica. 3 The next day we put in at Sidon. And Julius treated Paul kindly and gave him leave to go to his friends and be cared for. 4 And putting out to sea from there we sailed under the lee of Cyprus, because the winds were against us. 5 And when we had sailed across the open sea along the coast of Cilicia and Pamphylia, we came to Myra in Lycia. 6 There the centurion found a ship of Alexandria sailing for Italy and put us on board. 7 We sailed slowly for a number of days and arrived with difficulty off Cnidus, and as the wind did not allow us to go farther, we sailed under the lee of Crete off Salmone. 8 Coasting along it with difficulty, we came to a place called Fair Havens, near which was the city of Lasea. 9 Since much time had passed, and the voyage was now dangerous because even the Fast was already over, Paul advised them, 10 saying, “Sirs, I perceive that the voyage will be with injury and much loss, not only of the cargo and the ship, but also of our lives.” 11 But the centurion paid more attention to the pilot and to the owner of the ship than to what Paul said. 12 And because the harbor was not suitable to spend the winter in, the majority decided to put out to sea from there, on the chance that somehow they could reach Phoenix, a harbor of Crete, facing both southwest and northwest, and spend the winter there. COMMON SENSE AND WISDOM After two years of imprisonment at Caesaria Maritima, Festus ordered Julius. The centurion, to bring Paul among others to Rome. Traveling from Caesarea Maritima to Rome is much safer by land but faster by sea subject to the weather conditions. On their first leg, they experienced contrary winds that forced them to detour around Cyprus. Now, they've been pushed farther south than they wished, to the southern shore of Crete. They find mooring in Fair Havens, just past Lasea. Lasea had a good, sheltered port where ships ould be moored during the winter storms. They felt that the harbor at Fair Havens was not safe for them. Further on, Phoenix also had a winter port. Paul wanted to stay where they were. But. the owner of the ship and the shipmaster wanted to go on to Phoenix (Acts 27:10–12). Paul advised the pilot and the boat owner to stay foot. The tense of the Greek word translated "advised" is imperfect; implying that it was an ongoing urging to them. Naturally, it would be appropriate to subscribe as the shipmaster said in a situation like this. But, why Paul urged them? Did Paul receive the Holy Spirit's warning or he was relying on extensive travel experiences in the past? His resume as a traveler included three shipwrecks (2 Cor 11:25). He later specified when God has spoken to him (Acts 27:23), so this particular instance was likely just a gut feeling. The centurion sided with the owner and the pilot this time. Whys should he listen to a prisoner more than the trained pilot and owner? As a note, the centurion had learned to trust Paul later (Acts 27:30–32, 42–43). In difficult situations in our office or work places, we should be wise in dealing with our superiors and acquaintances, should we not? Paul had discerned the will of God yet he did not shove over and forced his suggestion to the centurion. We can suggest but whatever our authorities decide, we must be all out in obeying their decisions.
Caesarea Maritima in Israel --- Send in a voice message: https://anchor.fm/kathleen-smith/message
Acts 21:1-6 ESV And when we had parted from them and set sail, we came by a straight course to Cos, and the next day to Rhodes, and from there to Patara.[a] 2 And having found a ship crossing to Phoenicia, we went aboard and set sail. 3 When we had come in sight of Cyprus, leaving it on the left we sailed to Syria and landed at Tyre, for there the ship was to unload its cargo. 4 And having sought out the disciples, we stayed there for seven days. And through the Spirit they were telling Paul not to go on to Jerusalem. 5 When our days there were ended, we departed and went on our journey, and they all, with wives and children, accompanied us until we were outside the city. And kneeling down on the beach, we prayed 6 and said farewell to one another. Then we went on board the ship, and they returned home. THE CHURCH IS PRAYING Paul, Luke[the writer] and and others left Miletus, a port on the southwest corner of modern-day Turkey, and round the peninsula until they reach Patara on the island of Rhodes. From here, they headed straight to Tyre on the coast of Phoenicia, north of Galilee. They spent a week in Tyre while the ship unloads before sailing south to Ptolemais and Caesarea Maritima. Luke seemed interested in making sure that there would never be any doubt about the route their ship took while he was onboard. Something to note here. Paul could have visited the proconsul who came to faith in Jesus ay Cyprus (see Acts 13:12). Or, he could go north to Paul's home church in Syrian Antioch. But, he did not. The Holy Spirit compeled him to reach Jerusalem by Pentecost (see Acts 20:16). Paul was so determined although he knew he will face arrest and persecution. His was the courage to obey God despite of the consequences. After several years of edifying the churches in Galatia, Macedonia, and Greece and planting a church in Ephesus, Paul has finally landed at Tyre on their way to Syria. Apparently, the Holy Spirit has warned some in the church in Tyre, as well. But as the Holy Spirit revealed to them the information, they misinterpreted what they are meant to do with it. God has warned them to encourage Paul, not attempt to protect him. Previously, God said to Ananias that Paul "is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel" (Acts 9:15). God also told Ananias, "For I will show him how much he must suffer for the sake of my name" (Acts 9:16). God allowed his suffering as an integral part of his mission. And Paul had no qualms about it, too. However, as they were about to leave, the church finally realized that the most effective way they can protect Paul was to pray. Luke recollected, “All, with wives and children, accompanied us until we were outside the city. And kneeling down on the beach, we prayed.” Prayer moves the Hand that moves the world. Paul's life and ministry revolved around prayers. He told us to pray continually (Eph 6:18; Phi 4:6; Col 4:2; 1 Thess 5:17). The church that learn to pray lacks no power and advances surely. ------------------------- Visit and FOLLOW Gospel Light Filipino on YouTube, Facebook and Instagram
Acts 20:1-6 ESV After the uproar ceased, Paul sent for the disciples, and after encouraging them, he said farewell and departed for Macedonia. 2 When he had gone through those regions and had given them much encouragement, he came to Greece. 3 There he spent three months, and when a plot was made against him by the Jews as he was about to set sail for Syria, he decided to return through Macedonia. 4 Sopater the Berean, son of Pyrrhus, accompanied him; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and the Asians, Tychicus and Trophimus. 5 These went on ahead and were waiting for us at Troas, 6 but we sailed away from Philippi after the days of Unleavened Bread, and in five days we came to them at Troas, where we stayed for seven days. BE AN ENCOURAGEMENT Paul's third missionary journey was about to end. He spent three years in Ephesus then went north to Troas, across to Philippi, and south to Thessalonica, Berea, and Corinth (Acts 20:1–2, 31). His primary reason for revisiting the churches he planted is to encourage them but also to collect donations for believers in Jerusalem (Rom 15:26). Difficulties and persecutions don't define Paul. It was his deep love for God and the gospel that drove him. Nothing could stop him going to the churches and encouraging the believers. As he encouraged the elders at Ephesus later, he said, “But I do not account my life of any value nor as precious to myself, if only I may finish my course and the ministry that I received from the Lord Jesus, to testify to the gospel of the grace of God.”[Acts 20:24] Paul takes the long way from Corinth to Jerusalem. The Jewish leaders in Corinth plotted against him so he can't sail straight to Caesarea Maritima. Instead, he returns up the coast to Macedonia, across the Aegean to Troas, and back down the coast of modern-day Turkey to Miletus before he can take a ship to Judea. In other words, God could protect us but we need also to use our common sense unless the Lord prompts us to do something else. Paul was encouraged by the wonderful and godly men with him. They came from all over the place. They were together because of the gospel. Sopater, was a Berean, and most likely a careful, considerate scholar (Acts 17:10–12). Aristarchus is apparently the same man who was caught in the riot in Ephesus (Acts 19:29]. We know nothing of Secundus. Gaius was from Galatia, in central modern-day Turkey now (Acts 19:29). Timothy, the young man Paul met in Lystra at the beginning of his second missionary journey and he mentored (Acts 16:1) Tychicus and Trophimus were from the province of Asia in southwest Turkey. And, Tychicus became Paul's faithful messenger (Eph 6:21; Col 4:7; 2 Tim 4:12; Titus 3:12). ------------------------- Visit and FOLLOW Gospel Light Filipino on YouTube, Facebook and Instagram
Acts 15:12-21 ESV 12 And all the assembly fell silent, and they listened to Barnabas and Paul as they related what signs and wonders God had done through them among the Gentiles. 13 After they finished speaking, James replied, “Brothers, listen to me. 14 Simeon has related how God first visited the Gentiles, to take from them a people for his name. 15 And with this the words of the prophets agree, just as it is written, 16 “‘After this I will return, and I will rebuild the tent of David that has fallen; I will rebuild its ruins, and I will restore it, 17 that the remnant of mankind may seek the Lord, and all the Gentiles who are called by my name, says the Lord, who makes these things 18 known from of old.' 19 Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, 20 but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood. 21 For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues.” THE GOSPEL IS FOR EVERYONE Barnabas and Paul were given the chance to testify. They recounted a list of the miracles they were able to perform during their journey. Specifically, Paul blinded a Jewish false prophet (Acts 13:11), healed a man crippled from birth (Acts 14:8–10), and survived being stoned (Acts 14:19–20). With Barnabas as his second witness, the council saw what the miracles were for. They were affirmations. The words shared with the Gentiles were true and their work was empowered by the Holy Spirit. Undoubtedly, their testimony included the Holy Spirit coming to the Gentiles (Acts 13:48–49; 14:1). After hearing them, James [half brother of Jesus] concluded for them not to trouble the Gentiles turning to God. They should be glad, should they not? James reiterated Peter's testimony, how God had allowed him to visit a Roman centurion in Caesarea Maritima and share Jesus' offer of salvation to him and a house filled with friends, neighbors, and fellow soldiers. While Peter was still speaking, the Holy Spirit fell on the Gentiles and gave them such signs that made Peter realized these non-Jews were chosen to receive God's grace also (see Acts 10; 15:7–11). James asserted that the Old Testament prophet Amos recorded God speaking of people from foreign nations who would be "called by [His] name" (Amos 9:12), meaning, identifying with God as their sovereign ruler. And Jesus said, "I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd" (John 10:16). This "one flock" is comprised of Jews and Gentiles all of whom, as Peter asserted, are "saved through the grace of the Lord Jesus" (see Acts 15:11). However free is the gospel for everyone, it's not promoting licentiousness. James had emphasized that the Gentiles should “abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood.” James' dietary restrictions were for unity, not morality. -------------------- Visit and FOLLOW Gospel Light Filipino on YouTube, Facebook and Instagram
Acts 10:1-8 ESV At Caesarea there was a man named Cornelius, a centurion of what was known as the Italian Cohort, 2 a devout man who feared God with all his household, gave alms generously to the people, and prayed continually to God. 3 About the ninth hour of the day[a] he saw clearly in a vision an angel of God come in and say to him, “Cornelius.” 4 And he stared at him in terror and said, “What is it, Lord?” And he said to him, “Your prayers and your alms have ascended as a memorial before God. 5 And now send men to Joppa and bring one Simon who is called Peter. 6 He is lodging with one Simon, a tanner, whose house is by the sea.” 7 When the angel who spoke to him had departed, he called two of his servants and a devout soldier from among those who attended him, 8 and having related everything to them, he sent them to Joppa. CORNELIUS AND HIS VISION Cornelius was a Roman centurion of what was known of Italian Cohort. He was staying in Caesaria. This is Caesarea Maritima, a seaport in Samaria on the coast of the Mediterranean. It is traditionally the capital of the Roman leaders, although Pilate chose to live in Jerusalem. It was built by Herod the Great and named after Caesar Augustus. Even when he was a Roman centurion, Cornelius rejected emperor worship and the Roman pantheon of gods. That such a man chose, instead, to worship the Jewish God (Acts 10:2) is no small thing. Cornelius is not the first centurion to earn the respect of Jews for his giving nature (Acts 10:22). In Capernaum, Jewish elders came to Jesus on behalf of a centurion, asking that Jesus would heal the centurion's servant. They said, "He is worthy to have you do this for him, for he loves our nation, and he is the one who built us our synagogue" (Luke 7:4–5). The centurion showed his faith in Jesus by assuming Jesus could heal at a distance (Luke 7:1–10). Similarly, Cornelius was ‘a devout man who feared God with all his household, gave alms generously to the people, and prayed continually to God.'[v.2]. Aside from being a God fearer and generous, He was praying continually, which roughly means ‘at every opportunity' during the day. He was like the persistent widow of Jesus' parable (Luke 18:1–8), constantly pleading his case at God's court for recognition. He was praying at the ninth hour [around 3 pm] (v.1–3). His reaction of terror to the angel who has just appeared was common. Gideon, David, Zechariah, Mary, the shepherds, and the women who followed Jesus were all afraid when they saw an angel (Judges 6:22; 1 Chron 21:30; Luke 1:12–13, 29–30; 2:9–10; Mat 28:2–5), and Daniel fell to the ground in fear (Dan 8:15–17). He didn't know much about Jesus yet. He called the angel Lord [Kurios] which is a common address to a human in authority, that is, someone who has sovereignty over another. Although the capitalized "Lord" is often reserved for Jesus, the text is clear that this is an angel and not Jesus (v.5). God had honored his request. His alms giving and prayer were recognized ‘as a memorial' for He honored God. As Prov. 13:14 says, “Whoever oppresses a poor man insults his Maker, but he who is generous to the needy honors him.“ Definitely, it was commendable before God but not for his salvation. “He saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior.” -------------------- Visit and FOLLOW Gospel Light Filipino on YouTube, Facebook and Instagram
Sunday, 14 August 2022 When the brethren found out, they brought him down to Caesarea and sent him out to Tarsus. Acts 9:30 The last verse revealed that the Hellenists had determined to kill Saul (Paul). With that, Luke now records, “When the brethren found out.” These words show that either Saul had already heard the threats and ignored them or that someone simply heard, and it became more widely known among the brethren. The first option is not unlikely. Saul had a defiant streak in him that will be seen again and again in Acts. A good example of this is found in Acts 21 – “And as we stayed many days, a certain prophet named Agabus came down from Judea. 11 When he had come to us, he took Paul's belt, bound his own hands and feet, and said, ‘Thus says the Holy Spirit, “So shall the Jews at Jerusalem bind the man who owns this belt, and deliver him into the hands of the Gentiles.”' 12 Now when we heard these things, both we and those from that place pleaded with him not to go up to Jerusalem. 13 Then Paul answered, ‘What do you mean by weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus.' 14 So when he would not be persuaded, we ceased, saying, ‘The will of the Lord be done.'” Acts 21:10-14 However, the second option is also something that occurs elsewhere in Acts – “And when it was day, some of the Jews banded together and bound themselves under an oath, saying that they would neither eat nor drink till they had killed Paul. 13 Now there were more than forty who had formed this conspiracy. 14 They came to the chief priests and elders, and said, ‘We have bound ourselves under a great oath that we will eat nothing until we have killed Paul. 15 Now you, therefore, together with the council, suggest to the commander that he be brought down to you tomorrow, as though you were going to make further inquiries concerning him; but we are ready to kill him before he comes near.' 16 So when Paul's sister's son heard of their ambush, he went and entered the barracks and told Paul. 17 Then Paul called one of the centurions to him and said, ‘Take this young man to the commander, for he has something to tell him.' 18 So he took him and brought him to the commander and said, ‘Paul the prisoner called me to him and asked me to bring this young man to you. He has something to say to you.'” Acts 23:12-18 One way or another, the word concerning a threat to his life would get around and either Saul would ignore the danger, or he would have someone work on his behalf to get him out of it. In this case, it next says, “they brought him down to Caesarea.” Instead of staying in order to continue to challenge these belligerent and threatening Hellenists, Saul leaves Jerusalem and travels to Caesarea. A trip from Jerusalem to anywhere else is always considered traveling “down.” As for the location, this is Caesarea Maritima which is a port by the sea. It was built by Herod the Great around 22-9BC. Its ruins are still there today including the great aqueduct and the amphitheater along with many other areas of note. A short video on the location that is well worth watching can be seen at this link: https://www.youtube.com/watch?v=lJ71dph8qE8 Another point about these words, “and they brought him down,” is that Saul is almost always seen being conducted by others. This could be chalked up to simply protecting his life from the Hellenists. However, due to the frequency of such comments, it appears that Saul was not suited to traveling alone. Instead, when Acts is taken as a whole, it seems to appear that he required assistance getting from one place to another. Regardless of this, though, it was certainly a testament that they had accepted Saul and it validated that they believed he had truly become one of them. With that, it next says they “sent him out to Tarsus.” This is where Saul was from, and it had now been an extended period since he had been there. A period of at least four years, and maybe more, had gone by since his being in Tarsus. The narrative will return to Jerusalem after this verse, but Saul's time away is referred to by him in Galatians 1 – “Afterward I went into the regions of Syria and Cilicia. 22 And I was unknown by face to the churches of Judea which were in Christ. 23 But they were hearing only, ‘He who formerly persecuted us now preaches the faith which he once tried to destroy.' 24 And they glorified God in me.” Galatians 1:21-24 While in Tarsus, he certainly would have evangelized others, and he went into these other regions as well. During this time, he probably took up his old source of employment which was making tents. It is something he could do anywhere, and it would pay for his travels as he went. During his time in Syria and Cilicia, he obviously had made converts. This can be deduced from Acts 15:41. There, it records details of the second missionary journey and refers to churches not mentioned on the first missionary journey – “And so Barnabas took Mark and sailed to Cyprus; 40 but Paul chose Silas and departed, being commended by the brethren to the grace of God. 41 And he went through Syria and Cilicia, strengthening the churches.” Acts 14:39-41 It is probable that these churches were established by Saul before he is reconnected with the details provided by Luke in Acts. Life application: Even when out of the main picture of Acts, it is seen through a careful study that Paul was always staying active in his evangelism. It is not uncommon to hear someone say today, “I just need to get away from it all for a while.” This is even seen among Pastors who take a “sabbatical” in order to unwind. Such a notion was unheard of to Paul. There was no unwinding but rather a constant focus on his life's mission. Paul evangelized while in prison. He evangelized while traveling. He evangelized at the synagogues on the Sabbath and to both Jews and Gentiles throughout the week. It didn't matter where he was or what secondary thing he was engaged in, he was telling people about Jesus. With prosperity, we have forgotten what it means to be focused. When enough time for a vacation is earned, we drop every remembrance of what we have been focused on and redirect to time away. How blessed we are that we can do this, but how unfortunate if we don't carry the message of Jesus along with us. Regardless of where we are going and what other things we are doing, let us not forget to continue to let people know our allegiance to Jesus and then share why we hold to it. As we travel, we may be the only ones the people we encounter will ever talk to about Jesus. If not we, then who? Lord God, how faithful You have been to us. We called on You when we heard the gospel, and You saved us. Now, it is our turn to tell others about this same wonderful message of hope. May we get about it and tell! People need to hear this good and precious news. So be with us and prompt us to do so. To Your glory! Amen.
In this series, Brady takes us on a virtual tour of Israel, visiting various Gospel locations and the stories that occurred there. Brady serves as the lead teaching pastor of Keystone Community Church in Ada, MI. He is passionate about communicating the story of God in a way that is relevant, engaging and applicable. A graduate of the University of Michigan and Western Theological Seminary, Brady is an avid Wolverine fan, coffee drinker, and home improvement aficionado. He lives in Ada with his amazing wife Sarah Anne, four boys, two cats, and a boxer named Hazel.
Written in Latin, discovered in 1961, it gives the exact title of Pilate, the correct location, and mentions the emperor Tiberius correctly, in accordance with Scripture. God bless you and thank you for listening! Please subscribe and share!
Paul visited Philippi on his second missionary journey (around A.D. 49-51). He wrote to them while he was in prison (at Caesarea Maritima, Ephesus, or Rome) between A.D. 55 and 62. Had he gone east, instead of west, things might have been very different for Christianity. Paul was a major player in the spread of our faith. We'll read from Acts 16 this week. Three socio-economic classes of people in this chapter display the diversity of the gospel. Lydia was a wealthy woman. There was a slave girl possessed by evil. The Philippian jailor was a middle-class worker. Like Paul and all of us, these three had unique encounters with Christ. Paul was competent but humble. Humility leads to grace, gratitude, peace and prayer. It recognizes the gifts of others (partnerships). Humility touches our emotions (affections). Paul had a message to share about Jesus. Paul was on a mission to help others follow Jesus. Affection is a tender attachment that comes through experience. Often, that bond is developed during suffering and hardship. Paul was physically wounded when he was in Philippi. That trauma probably had something to do with why he developed such deep affection for them. Paul also described the affection of Jesus. We constantly see His affection for others in the Gospels. He had compassion for the crowds who were lost and without a shepherd. He cared deeply about children, women, the sick, outcasts, and the rejects of His society. Our two favorite parables (The Good Samaritan and The Prodigal Son) each connected the word “compassion” to the “good guys” in the stories. When we know that people really care about us, we give them the benefit of the doubt. When we think they are just using us for their own objectives, we do not trust them and will not align with them. A heart of affection is a game changer. As John Wesley put it, “If your heart is as my heart, lend me your hand.”
Born: 313 AD, Caesarea Maritima, Israel Died: March 18, 386 AD, Jerusalem, Israel For more on St. Cyril and his teachings Cyril of Jerusalem – Catechetical Lectures From Vatican.va, an excerpt from the teachings of Pope Benedict XVI General Audience 2007: Taken as a whole, Cyril’s homilies form a systematic catechesis on the Christian’s ... Read more The post St. Cyril of Jerusalem – The Doctors of the Church w/ Dr. Matthew Bunson – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.
The ancient city of Caesarea Maritima was built by Herod the Great about 25–13 BCE as a major port in the kingdom of Judea. Located midway between Tel Aviv and Haifa on the coastal plain near the city of Hadera, it is now a seaside town of around 5,000 people known as Caesarea. Want more history? Go back and listen to this series from the beginning, as Winston Churchill once said “The farther back you can look, the farther forward you are likely to see.” so we are going all the way back, so we can understand what is happening now and plan for the future. Check out more about Rabbi Ken Spiro and his work at www.KenSpiro.com Learn more about The Jewish Family Insitute at www.MyJFI.com Check us out on Instagram @kenspiro @rememberwhatsnext To send us questions and ideas for topics email us at rememberwhatsnext@gmail.com or leave us a voice message at anchor.fm/rememberwhatsnext --- Send in a voice message: https://anchor.fm/jfi-remember-whats-next/message
For a full transcript of the podcast click on the transcript tab in Buzzsprout or go to the website https://storiesfrompalestine.info/2022/01/27/caesarea-maritima/On the coast half way between Jaffa and Haifa are the ruins of the ancient port city of Caesarea Maritima. It was built by King Herod the Great about 2000 years ago. He named it Caesarea to honor the Roman emperor Ceasar Augstus. He built a harbor with a very advanced breakwater in the sea, made of pozzolana, volcanic ash mixed with limestone. He had the typical Roman city built with cardo, decumanus, Roman theater, hippodrome, bath houses and a big Temple dedicated to Augustus.The city grew in Byzantine times and became much larger. It was an important center of Christian theology and had a big library of manuscripts. In the Muslim era that followed Caesarea was not very important because the Arab rulers did not focus on sea trade and the port cities. The city was rebuilt by the Crusaders and until today you can see some of the massive walls, towers and a beautiful late Crusader time gate in gothic style, built by the French King Louis the ninth.The Mamluks destroyed Ceasarea. During late Ottoman time a group of Bosnian refugees resettled close to the Crusader tower fortress and a fishing village of 960 people was found near the beach until Zionist militias killed a number of villagers and forcibly displaced the rest. The area has been turned into a National Park with a large number of holiday resorts and hotels in the vicinity. You can also watch a video we produced on the YouTube channel.Follow the social media accounts for more updates and photos.All the links can be found on the Link Tree: https://linktr.ee/StoriesfrompalestineIf you enjoy listening to Stories from Palestine then you should also check out the podcast Jerusalem Unplugged. You can find it on most podcast players and on social media.
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This is episode 29 of The Truth Tank As the series on King Herod draws to a close, we will take a look at the final Building Projects of Herod the Great. The civil projects of Jerusalem are done, Herodium Was built and started a new trend in construction, palace forts. Herod looked away from the city landscape of Jerusalem and turned his attention to the Judean desert, where he would go onto build a defensive Network of Palace forts. This would lead to his most ambitious and nature defying project, None other than the legendary Palace Fort of Masada. Still standing today Masada is one of the most spectacular sites in Herod's kingdom. It gave Herod a place of safety and refuge when things got heated in the city, it also served Jewish rebels during the war in Rome, in later years to come. After Masada, we will take a guided journey through the desert, exploring Herods lesser known forts, towns and retreats that formed a safety zone or a defensive network for when Herod needed a quick escape. Safety was his primary concern especially given his early years gaining back power, with the help of Rome. It's no surprise he didn't want to end up stuck in the middle of the desert with no shelter. After, our journey will take us to the city Herod dedicated to his father ‘Antipater'. Before arriving at our final destination, Harrods largest, most ambitious, Grandest statement of power, luxury and his love of Helienism, The magnificent port city of ‘Caesarea Maritima'. The largest in Jerusalem and one of the biggest open see Harbours of the ancient world. https://thetruthtank.podbean.com https://www.facebook.com/ThetruthTank/ https://www.youtube.com/channel/UCrhX1ZqvZx_xM59bk-tRa6Q
Why stop at a seaport in Israel...why go to Caesarea Maritima when you're on a Christian pilgrimage? Goodness gracious. This took some digging...and it was well worth it.
Sunday PM Sermon
Give gifts and offerings Abel's offering found favor with God but Cain's did not. Make sure your offering finds favor with God. Giving gifts leads us to find favor with both God and man as we see from the example of Jacob who found favor with Esau following his substantial gift. “And Abel also brought an offering—fat portions from some of the firstborn of his flock. The Lord looked with favor on Abel and his offering, but on Cain and his offering he did not look with favor. So Cain was very angry, and his face was downcast.” (Genesis 4:4) “I have cattle and donkeys, sheep and goats, male and female servants. Now I am sending this message to my lord, that I may find favor in your eyes.” (Genesis 32:5) King Solomon offered a sacrifice of 22,000 cattle and 120,000 sheep and goats. And so the king and all the people dedicated the Temple of God. The priests took their assigned positions, and so did the Levites who were singing, “His faithful love endures forever!” They accompanied the singing with music from the instruments King David had made for praising the Lord . Across from the Levites, the priests blew the trumpets, while all Israel stood. Then at the end of the celebration, Solomon sent the people home. They were all joyful and glad because the Lord had been so good to David and to Solomon and to his people Israel. Then one night the Lord appeared to Solomon and said, “I have heard your prayer and have chosen this Temple as the place for making sacrifices. 2 Chronicles 7:5-6, 10, 12 NLT Now at Caesarea [Maritima] there was a man named Cornelius, a centurion of what was known as the Italian Regiment, a devout man and one who, along with all his household, feared God. He made many charitable donations to the Jewish people, and prayed to God always. About the ninth hour (3:00 p.m.) of the day he clearly saw in a vision an angel of God who had come to him and said, “Cornelius!” Cornelius was frightened and stared intently at him and said, “What is it, Lord (sir)?” And the angel said to him, “Your prayers and gifts of charity have ascended as a memorial offering before God [an offering made in remembrance of His past blessings]. Acts 10:1-4 AMP --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/pastor-lucy-paynter/message Support this podcast: https://anchor.fm/pastor-lucy-paynter/support
For additional notes and resources check out Douglas’ website.The manA Roman, quite possibly Italian.Governor / prefect of Judea 26-36 AD.We can build a composite picture from the N.T., several extrabiblical references, and even archaeology:Matthew 27; Mark 15; Luke 3,13, 23; Acts 3, 4. 13; John 18, 19; [1 Tim 6].The writings of Philo (Embassy to Gaius), Josephus (Jewish War and History of the Jews), and Tacitus (Annals).Pilate stone, found in Caesarea Maritima in 1961. Dedication stone to the emperor Tiberius (r. 14-37 AD) had been recycled as part of the Roman theater. Judea was governed by a prefect; this was changed to procurator starting 44 AD. The Bible uses the correct terms-- a testament to its authenticity.Matthew 27:11-14,18,19,23-24,26; John 18:28-38; John 19:18-22.Political historyProtege of Sejanus, head of the Praetorian Guard.Member of the Equestrian class.Tasked with keeping the peace; collecting taxes; governing the distant Syria (including Judea).Insensitive actionsSoldiers carried Roman standards (idolatrous images) into Jerusalem -- protests.Temple money spent on aqueduct: soldiers in crowd at Pilate's signal turned on them beating killing.Shields brought into Jerusalem (near Temple), with inscriptions claiming divinity for the emperor Tiberius.Samaritans planning to go up Mt. Gerizim to see alleged Mosaic items -- massacred en route.Recalled to Rome, but by the time he'd arrived the emperor had died (37 AD).Luke 13:1 fits well with what is known about Pilate from the extrabiblical sources.Late legend that the emperor Caligula (37-41 AD) ordered him to commit suicide.CharacterA politician (but not in the sense of wooing voters -- the emperor could remove him).Roman: practical man, doing what was expedient.Still, seems to have been in two minds about how to deal with Jesus. A picture emerges of a man who was unsure how to conduct himself, inconsistently overbearing or, at other times detached.Insensitive to those among whom he served.Brutal (e.g, bribery and executions without trial).Multiple chances to respond in faithInterview with Jesus (e.g. John 18).The dream of Claudia.The baseless charges of the Jewish leadership.6 years of Christianity before his recall to Rome!Some late legends that Pilate became a Christian, but this is highly unlikely. It is unthinkable that the gospels would not have recorded such extraordinary news! It is also implausible given his vacillating and cruel character.Lessons for usTake responsibility for our actions. Some decisions are impossible to distance ourselves from.Politics is messy, and often requires moral compromises for the good of the state.Don't ignore your wife's counsel!Don't jump to the conclusion that God hasn't been giving people chances to respond to the truth, or that he is unfair. He is at work in every life (Acts 17); he has forgotten no one.Further study Review all the Pilate passages.Listen to the Barabbas podcast.
Give gifts and offerings Abel's offering found favor with God but Cain's did not. Make sure your offering finds favor with God. Giving gifts leads us to find favor with both God and man as we see from the example of Jacob who found favor with Esau following his substantial gift. “And Abel also brought an offering—fat portions from some of the firstborn of his flock. The Lord looked with favor on Abel and his offering, but on Cain and his offering he did not look with favor. So Cain was very angry, and his face was downcast.” (Genesis 4:4) “I have cattle and donkeys, sheep and goats, male and female servants. Now I am sending this message to my lord, that I may find favor in your eyes.” (Genesis 32:5) King Solomon offered a sacrifice of 22,000 cattle and 120,000 sheep and goats. And so the king and all the people dedicated the Temple of God. The priests took their assigned positions, and so did the Levites who were singing, “His faithful love endures forever!” They accompanied the singing with music from the instruments King David had made for praising the Lord . Across from the Levites, the priests blew the trumpets, while all Israel stood. Then at the end of the celebration, Solomon sent the people home. They were all joyful and glad because the Lord had been so good to David and to Solomon and to his people Israel. Then one night the Lord appeared to Solomon and said, “I have heard your prayer and have chosen this Temple as the place for making sacrifices.2 Chronicles 7:5-6, 10, 12 NLTNow at Caesarea [Maritima] there was a man named Cornelius, a centurion of what was known as the Italian Regiment, a devout man and one who, along with all his household, feared God. He made many charitable donations to the Jewish people, and prayed to God always. About the ninth hour (3:00 p.m.) of the day he clearly saw in a vision an angel of God who had come to him and said, “Cornelius!” Cornelius was frightened and stared intently at him and said, “What is it, Lord (sir)?” And the angel said to him, “Your prayers and gifts of charity have ascended as a memorial offering before God [an offering made in remembrance of His past blessings].Acts 10:1-4 AMP--- Send in a voice message: https://anchor.fm/pastor-lucy-paynter/messageSupport this podcast: https://anchor.fm/pastor-lucy-paynter/supportThank you for your continued support and encouragement to the making of the Daily Insights. Reaching an average of 60 people a day with over 10000 total plays. I invite you to partner with us by supporting podcast through monthly or one time donations.Your contributions will be used to sustain the episodes subscription and hosting platforms. . My goal is to inspire and share insightful messages in our generation. Empowering one person at a time each day to continue serving the purSupport the show (https://pod.fan/pastor-lucy-paynterdaily-insights?oneTime=1)
7 Minute Podcast in which Dr. Italy vividly describes Israel's coastal jewel, Caesarea Maritima or Caesar's town by the sea. A place made famous by its builder, Herod the Great along with Pontius Pilate, St. Paul and early Church fathers Origen and Eusebius.
THE HERODIANSIntroductionØ Related Scriptures:• Herod the Great (73 B.C. – 4 B.C.) - Matthew 2:16-17• Herod Archelaus (23 B.C. – 18 A.D.) – Matthew 2:22• Herod Antipas (Before 20 B.C. – 39 A.D.) – Mark 6:17-29; Matthew 14:1-12• Herod Philip (27 B.C. – 34 A.D.) – Luke 3:1• Herod Agrippa I (12 B.C. – 44 A.D.) – Acts 12:21-23• Herod Agrippa II (27 A.D. – 100 A.D.) – Acts 26:28-29• The name Herod is mentioned nearly 50 times in the New Testament, but Scripture is not speaking of just one man.• Like the Pharisees and Sadducees, the Herodian family receives negative treatment in the New Testament.• They submitted to Herod, and to Rome, for political convenience.Herod the Great• He was ruler of Judea despite being Idumean descent (from Edom). The fact that he was a non-Jew, along with his notably cruel manner of ruling, made him largely distrusted and resented by the Jewish people.• Responsible for the slaughter of the innocents (Matthew 2:16-17).• Ironically, he was never called “the Great” in antiquity. This became a later designation because of his extensive building campaigns and strong foreign policy.• His accomplishments were funded through burdensome taxes which contributed greatly to the Jews disliking of tax collectors.Tumultuous Times• In 44, Caesar is assassinated, and the following year, the second triumvirate of Antony, Octavian (later called Augustus), and Lepidus ascends.• In 32, Antony and Octavian separate, and in 31, at the Battle of Actium, Octavian conquers his rival. Herod, who had originally sided with Antony, accompanies Octavian from Egypt, and is restored to governmental good graces.His Building Projects• Herod sponsored the rebuilding of the Jerusalem Temple and the patriarchs’ tomb in Hebron.• He built Caesarea Maritima; Sebaste (ancient Samaria); and fortresses, including Masada, Machaerus, and the Herodium.• Rabbinic sources suggest that the Pharisees were interested in extending the sanctity of the Temple to the home.His Family• Herod married ten times, participated in several divorces, and executed many sons, a wife, numerous in-laws, and even more political rivals.• In 38, after a five-year engagement, Herod marries the Hasmonean princess Mariamme.• Eventually, Herod will kill his sons by Mariamme, his mother-in-law, and Mariamme herself.His Death• Herod died in agony from renal failure? syphilis? and was buried, ancient sources suggest, in Herodium, near Bethlehem. His tomb has not yet been discovered.• Herod the Great, having executed most of his sons, divides his kingdom among Philip, Antipas, and Archelaus.Herod Archelaus• As an ethnarch (a non-King in charge of an ethnic group in a region) Archelaus was in charge of Judea, Samaria, and Idumea. However, Archelaus did not remain in power for long. He only held his post from 4 B.C. until being deposed in A.D.6, when the Jews requested that Caesar Augustus replace him.• Even so, Archelaus did influence the history of the New Testament. It was fear about his reign in Judea that prompted Joseph, Mary, and Jesus to live in Galilee rather than in Judea (Matthew 2:22).Herod Antipas• Herod Antipas became the tetrarch of Galilee and Perea from 4 B.C. to A.D. 39, meaning he was one of four appointed regional rulers. He is seen in the New Testament to have been rebuked by John the Baptist for taking the wife of his half-brother, Philip (Mark 6:17-20).• Antipas had John beheaded to fulfill an oath sworn to his daughter (Mark 6:20-29) and later worries that Jesus is John the Baptist back from the dead (Matthew 14:1-12).Herod Agrippa I• Agrippa sought to maintain good standing with the Jewish people, ultimately gaining the respect of both the Sadducees and Pharisees. Agrippa attempted to crack down on messianic movements (Acts 12:1-2).• In 44, he dies suddenly in Caesarea (Acts 12:22-23).Herod Agrippa II• Agrippa II was rumored to have had an incestuous relationship with his sister Berenice.• According to Acts 25:13–26:32, at Festus’s request, Agrippa II and Berenice hear Paul at Caesarea. He found no fault in Paul worthy of imprisonment and remarked that he could have been let go if Paul had not appealed to make his case before Caesar.The Herodians• Influential persons who were partisans of the Herodian dynasty. They are mentioned three times in the NT (Mark 3:6; Matt. 22:16).• They would be theologically and politically close to the Sadducees.
While we have no evidence that Jesus ever spent any time in Caesarea Maritima, many of His servants did. Paul, Peter, and Philip all did significant work for the Lord in this city. Also known as Caesarea Maritima (“by the sea”) to distinguish it from Caesarea Philippi. A garrison port of Rome on the Palestine […]
As we continue to grapple with these turbulent and divisive times, Pastor Mike reminds us of how God loves all his people—people from all walks of life; imperfect, everyday people like us. Listen to the entire devotional series from this week. This series was recorded earlier this year when Pastor Mike was in Israel. This week's devotional series by Pastor Mike is also featured on our Grace Talks Daily Devotional podcast! Follow Pastor Mike on Instagram @pastormikenovotny Time of Grace is a donor-supported effort. If you would like to give a gift of support, please donate here: http://bit.ly/2K06lcJ You can also watch Time of Grace daily video devotionals by subscribing to get new videos each weekday: http://bit.ly/385Piz4
As we continue to grapple with these turbulent and divisive times, Pastor Mike reminds us of how God loves all his people—people from all walks of life; imperfect, everyday people like us. Listen to the entire devotional series from this week. This series was recorded earlier this year when Pastor Mike was in Israel. – Pastor Mike Novotny Time of Grace is a donor-supported effort. If you would like to give a gift of support, please donate here: http://bit.ly/2K06lcJ You can also watch Time of Grace daily video devotionals by subscribing to get new videos each weekday: http://bit.ly/385Piz4
Even back in the first century, the church argued about who God's love is for. Sound familiar? As we continue to grapple with these turbulent and divisive times, Pastor Mike reminds us of how God loves all his people—people from all walks of life; imperfect, everyday people like us. This series was recorded earlier this year when Pastor Mike was in Israel. This week's devotional series by Pastor Mike is also featured on our Grace Talks Daily Devotional podcast! Follow Pastor Mike on Instagram @pastormikenovotny Time of Grace is a donor-supported effort. If you would like to give a gift of support, please donate here: http://bit.ly/2K06lcJ You can also watch Time of Grace daily video devotionals by subscribing to get new videos each weekday: http://bit.ly/385Piz4
Even back in the first century, the church argued about who God's love is for. Sound familiar? As we continue to grapple with these turbulent and divisive times, Pastor Mike reminds us of how God loves all his people—people from all walks of life; imperfect, everyday people like us. This series was recorded earlier this year when Pastor Mike was in Israel. – Pastor Mike Novotny Time of Grace is a donor-supported effort. If you would like to give a gift of support, please donate here: http://bit.ly/2K06lcJ You can also watch Time of Grace daily video devotionals by subscribing to get new videos each weekday: http://bit.ly/385Piz4
Instead of spending your life building something impressive to get to the presence of God, remember that Jesus just gives it. Pastor Mike was in Israel right before the COVID-19 pandemic. Here at Caesarea Maritima, on the coast of the Mediterranean Sea, Pastor Mike reminds us how our souls can be satisfied. This week's devotional series by Pastor Mike is also featured on our Grace Talks Daily Devotional podcast! Follow Pastor Mike on Instagram @pastormikenovotny Time of Grace is a donor-supported effort. If you would like to give a gift of support, please donate here: http://bit.ly/2K06lcJ You can also watch Time of Grace daily video devotionals by subscribing to get new videos each weekday: http://bit.ly/385Piz4
Instead of spending your life building something impressive to get to the presence of God, remember that Jesus just gives it. Pastor Mike was in Israel right before the COVID-19 pandemic. Here at Caesarea Maritima, on the coast of the Mediterranean Sea, Pastor Mike reminds us how our souls can be satisfied. – Pastor Mike Novotny Time of Grace is a donor-supported effort. If you would like to give a gift of support, please donate here: http://bit.ly/2K06lcJ You can also watch Time of Grace daily video devotionals by subscribing to get new videos each weekday: http://bit.ly/385Piz4
When God messes with your plans, he has better plans. Need proof? Just look at what God did with the apostle Paul. Pastor Mike spent a week in Israel right before the COVID-19 pandemic. Here at Caesarea Maritima, where Paul was imprisoned for more than a year, Pastor Mike reminds us how God's plans work for our good. This week's devotional series by Pastor Mike is also featured on our Grace Talks Daily Devotional podcast! Follow Pastor Mike on Instagram @pastormikenovotny Time of Grace is a donor-supported effort. If you would like to give a gift of support, please donate here: http://bit.ly/2K06lcJ You can also watch Time of Grace daily video devotionals by subscribing to get new videos each weekday: http://bit.ly/385Piz4
When God messes with your plans, he has better plans. Need proof? Just look at what God did with the apostle Paul. Pastor Mike spent a week in Israel right before the COVID-19 pandemic. Here at Caesarea Maritima, where Paul was imprisoned for more than a year, Pastor Mike reminds us how God's plans work for our good. – Pastor Mike Novotny Time of Grace is a donor-supported effort. If you would like to give a gift of support, please donate here: http://bit.ly/2K06lcJ You can also watch Time of Grace daily video devotionals by subscribing to get new videos each weekday: http://bit.ly/385Piz4
January 8 2020 - Wednesday PM Sermon Handout: IT TAKES ALL TYPES Introduction Paul starts the 3rd trip like the 2nd one. "______ The Disciples" What do we find on this trip I. ______ and ______ (18:24-19:7) Aquila and Priscilla encounter _____ in Ephesus His ___________ His ___________ His ___________ His ___________ What do we learn about from Aquila and Priscilla in this situation? Paul encounters the _____ disciples of ___________ II. Tough ___________ (19:8-22) Paul engages in _________ and _____________ What is the reaction? Where does Paul take the disciples and why? Paul's having _______ even in a ________ environment III. Major __________ (19:23-41) Paul's preaching interferes in what two sensitive areas? Who are the Asiarchs? IV. _______________ (20:1-21:17) Paul spends three months in _____ with the disciples (20:3-6) They encourage the Christians at _______ (20:7-12) They come to ______ (20:17-38). How is their parting described? They meet with the Disciples in ________ (21:1-6) They meet with the Brethren at ________ (21:7) They meet with _______'s family at Caesarea Maritima (21:8-14) There's the reception they get in ______ (21:17) The Church is a ____________ Conclusion The Church is no longer a ______ movement (Col. 1:23) Duration 35:23
Marty Solomon and Brent Billings examine the triumphal entry and Jesus’s confrontation of religious corruption on all sides.Caesarea Maritima — WikipediaMap of Israel in New Testament Times — Bible History
Born: 313 AD, Caesarea Maritima, Israel Died: March 18, 386 AD, Jerusalem, Israel For more on St. Cyril and his teachings Cyril of Jerusalem – Catechetical Lectures From Vatican.va, an excerpt from the teachings of Pope Benedict XVI General Audience 2007: Taken as a whole, Cyril’s homilies form a systematic catechesis on the Christian’s ... Read more The post DC-V4 St. Cyril of Jerusalem – The Doctors of the Church w/ Dr. Matthew Bunson – Video Podcast appeared first on Discerning Hearts Catholic Podcasts.
Born: 313 AD, Caesarea Maritima, Israel Died: March 18, 386 AD, Jerusalem, Israel For more on St. Cyril and his teachings Cyril of Jerusalem – Catechetical Lectures From Vatican.va, an excerpt from the teachings of Pope Benedict XVI General Audience 2007: Taken as a whole, Cyril’s homilies form a systematic catechesis on the Christian’s ... Read more The post DC-V4 St. Cyril of Jerusalem – The Doctors of the Church w/ Dr. Matthew Bunson – Video Podcast appeared first on Discerning Hearts Catholic Podcasts.
6 January 2019 The Epiphany of the Lord Matthew 2:1-12 + Homily 16 Minutes 24 Seconds Link to today's Readings http://www.usccb.org/bible/readings/010619.cfm (New American Bible, Revised Edition) From the parish bulletin: Researching the Birth Narrative of our Lord on the computer can be a source of unintentionally mordant humor. On one of the prominent encyclopedia sites, we are told in the entry for King Herod that “most scholars agree” that he was entirely capable of massacring the Holy Innocents in Bethlehem. But the same source, under the entry for Holy Innocents, says “most scholars agree” that the account was a myth, since no one would do such a thing. The emperor Augustus, who was content to have Herod as a client ruler, punned in Greek that he would rather be Herod’s pig (“hys”) than be his son (“huios”). Herod had murdered three of his sons along with one of his wives and a brother-in-law, not to mention three hundred military officers who were abrasive to his paranoia, even though he had 2,000 bodyguards from as far away as what now are France and Germany. Augustus was appalled by the crassness of Herod, rather as the Nazis, for all their malevolence, were taken aback by the sadism of the Soviets in the Katyn Forest and the insouciant viciousness of the Vichy leaders. To this day, remnant stones and bulwarks testify to the large-scale engineering wonders with which Herod impressed and intimidated the populace: the extension of the Second Temple, the Herodium and Masada fortresses, the port town of Caesarea Maritima, which was enabled by his development of hydraulic cement, and his shipbuilding industry made possible by the asphalt he dredged from the Dead Sea. The Wise Men from the East, whatever else they were (and we do not know precisely from where they came or how many they were) were good psychologists. They quickly seized upon the paranoia of Herod and outwitted him, provoking the massacre of male infants two years old and under. The historians Josephus and Nicholas of Damascus do not record that slaughter because the victims were babies, and for Roman chroniclers, babies were not as important as adults. Contrary to the inspired Jewish religion, the dominant protocols of the Western world permitted the killing of infants by the paterfamilias for any reason, including inconvenience, deformity and birth control. In Sparta, only a child strong enough for development into soldiery had a right to life. By an indult of Providence, and in contradiction to many “virtue-signaling” cynics, our current Executive branch of government has become the most pro-life since Roe v. Wade, but that is a fragile assurance and one with no promise of permanence. There are vastly more infanticides now than in Herodian Bethlehem. If our civilization lasts two thousand years more, there may be a “majority of scholars” who will say that in 2019 there were people capable of such iniquity, and another “majority of scholars” who will insist that people back in 2019 could never have been so cruel.
The Mind Renewed : Thinking Christianly in a New World Order
In place of our scheduled interview with Vanessa Beeley—which has had to be postponed until next week due to the dreaded summer lurgy—I use the opportunity to speak about upcoming shows and share an exclusive talk by Dr. William Lane Craig. Back in 2011, my wife and I had the opportunity to go with Reasonable Faith (the organisation headed up by Dr. Craig) on a guided tour of Israel. On many of the evenings back at the hotel Dr. Craig would give a talk, sharing his reflections upon the historical sites we had visited, and commenting from his knowledge of biblical and non-biblical ancient writings. In this particular presentation, Dr. Craig reflects upon our visit to Caesarea Maritima. All being well, the postponed interview with Vanessa Beeley should be posted next week. [The recording included in this podcast is Copyright © 2011 Reasonable Faith, all rights reserved, and used by TMR with kind permission.] (For show notes please visit http://themindrenewed.com)
The Mind Renewed : Thinking Christianly in a New World Order
In place of our scheduled interview with Vanessa Beeley—which has had to be postponed until next week due to the dreaded summer lurgy—I use the opportunity to speak about upcoming shows and share an exclusive talk by Dr. William Lane Craig. Back in 2011, my wife and I had the opportunity to go with Reasonable Faith (the organisation headed up by Dr. Craig) on a guided tour of Israel. On many of the evenings back at the hotel Dr. Craig would give a talk, sharing his reflections upon the historical sites we had visited, and commenting from his knowledge of biblical and non-biblical ancient writings. In this particular presentation, Dr. Craig reflects upon our visit to Caesarea Maritima. All being well, the postponed interview with Vanessa Beeley should be posted next week. [The recording included in this podcast is Copyright © 2011 Reasonable Faith, all rights reserved, and used by TMR with kind permission.] (For show notes please visit http://themindrenewed.com)
Join us as we visit Caesarea By The Sea (Maritima) in Israel. See how God moved Peter in this 'birthplace of the Gentile' church. These are the recordings from our trips: Break Forth Journeys- Spiritual Journeys to the Lands of the Bible. These messages have been recorded right on site during our trips to the lands of the Bible. We’ll be bringing you messages right from Israel, Jordan, Turkey, Greece and beyond. Each episode will bring you right to the places where prophets, priests, kings, apostles and of course, our Messiah, Jesus walked. As the message unfolds you’ll hear the living sounds of the very environment around our speaker and you’ll be transported to the very place and time. For more information, visit www.BreakForthJourneys.com
Join us as we visit Caesarea By The Sea (Maritima) in Israel. See how God moved Peter in this 'birthplace of the Gentile' church. These are the recordings from our trips: Break Forth Journeys- Spiritual Journeys to the Lands of the Bible. These messages have been recorded right on site during our trips to the lands of the Bible. We’ll be bringing you messages right from Israel, Jordan, Turkey, Greece and beyond. Each episode will bring you right to the places where prophets, priests, kings, apostles and of course, our Messiah, Jesus walked. As the message unfolds you’ll hear the living sounds of the very environment around our speaker and you’ll be transported to the very place and time. For more information, visit www.BreakForthJourneys.com
The Christian faith is grounded in history. In this episode of 5 Minutes in Church History, Dr. Stephen Nichols takes us to Caesarea Maritima and its connection with biblical history.
Born: 313 AD, Caesarea Maritima, Israel Died: March 18, 386 AD, Jerusalem, Israel From Vatican.va, an excerpt from the teachings of Pope Benedict XVI General Audience 2007: Taken as a whole, Cyril's homilies form a systematic catechesis on the Christian's rebirth through Baptism. He tells the catechumen: "You have been caught in the nets of the Church (cf. Mt 13: 47). Be taken alive, therefore; do not escape for it is Jesus who is fishing for you, not in order to kill you but to resurrect you after death. Indeed, you must die and rise again (cf. Rom 6: 11, 14).... Die to your sins and live to righteousness from this very day" (Procatechesis, 5). From the doctrinal viewpoint, Cyril commented on the Jerusalem Creed with recourse to the typology of the Scriptures in a "symphonic" relationship between the two Testaments, arriving at Christ, the centre of the universe. The typology was to be described decisively by Augustine of Hippo: "In the Old Testament there is a veiling of the New, and in the New Testament there is a revealing of the Old" (De catechizandis rudibus 4, 8). As for the moral catechesis, it is anchored in deep unity to the doctrinal catechesis: the dogma progressively descends in souls who are thus urged to transform their pagan behaviour on the basis of new life in Christ, a gift of Baptism. The "mystagogical" catechesis, lastly, marked the summit of the instruction that Cyril imparted, no longer to catechumens but to the newly baptized or neophytes during Easter week. He led them to discover the mysteries still hidden in the baptismal rites of the Easter Vigil. Enlightened by the light of a deeper faith by virtue of Baptism, the neophytes were at last able to understand these mysteries better, having celebrated their rites. For more visit Vatican.va The post DC4 St. Cyril of Jerusalem – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson appeared first on Discerning Hearts Catholic Podcasts.
Welcome to The Shaun Tabatt Show! Today my special guest is Gary M. Burge and we'll be talking about his book A Week in the Life of a Roman Centurion (IVP Academic, 2015). About The Book: Enter a world of warfare and treachery, of duty and honor, of love and loyalty, interwoven with the inner workings of a Roman centurion's household. And then trace it as the road curves toward little Capernaum. Follow the story of Appius, a proud centurion, and Tullus, his scribe and slave. From a battle with the Parthians, through a tragic personal crisis, to the gladiator arena at Caesarea Maritima, their tale finally leads to the backwater village of Capernaum on the shores of Galilee. There, in a culture not their own and during a week they will never forget, they encounter a Jewish prophet from Nazareth. A Week in the Life of a Roman Centurion gives us a first-century view of the world of the Gospels. In entertaining historical fiction, splashed with informative sidebars and images, we capture a view of Jesus' world from the outer framework looking in. About The Author:Gary M. Burge (PhD, University of Aberdeen) is professor of New Testament at Wheaton College in Wheaton, Illinois. His passion in teaching, research and writing is how the unique world of the Middle East in antiquity shapes how we read the New Testament today. Among his many published books are Theology Questions Everyone Asks (with coeditor David Lauber), The Baker Illustrated Bible Commentary (general editor with Andrew Hill), The New Testament in Antiquity (coauthored with Lynn Cohick and Gene Green), John: The Gospel of Life and the award-winning Whose Land? Whose Promise? What Christians Are Not Being Told About Israel and the Palestinians. For additional show notes, visit ShaunTabatt.com/015.
Pilgrim Cast #28 (35:55 min.)In this episode: Traveling to Caesarea by the Sea; Acts 10; The vision of Peter and Cornelius; History of Caesarea by the Sea; Connection of St. Paul with the city as the springboard of Christianity to the west; Ethiopian Eunuch; Evidence of Pontus Pilate Web sites mentioned in this podcast:Listen to Archived EpisodesWikipedia on Caesarea By The Sea
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