Podcasts about davidic

Our nation has two houses of monarchy: Joseph and Judah. Joseph was, of course, king of Egypt. David, king of Israel, descended from the tribe of Judah. Following David, all legitimate kings of our people descended from the Davidic line from the tribe of Judah. Our nation is yearning for Messiah. Our sages tell us […]

In this annual Christmas episode of That Don't Sound Right, hosts Peter and Cecil take a curious and thoughtful look at the Christmas story—and the parts that, at first glance, just don't sound right. From centuries-old prophecies foretelling Jesus' birth to the surprising fulfillment of promises through a humble baby, the hosts explore key Old Testament references including the Davidic lineage, Isaiah's prophecy of a virgin birth and “Emmanuel,” the powerful titles of Isaiah 9, and the foreshadowing found in Psalm 69. They also discuss the statistical improbability of Jesus fulfilling 48 messianic prophecies, as highlighted in Lee Strobel's work. The conversation kicks off with a lighthearted Wheel Horse anecdote before settling into the show's signature blend of humor, curiosity, and reflection—shared openly from a believer's perspective. As always, this special Christmas episode is short, conversational, and designed to invite listeners into the discussion, whether they're longtime believers, skeptics, or simply curious about the story behind the season. Connect with us:

Join hosts Rolf Jacobson, Karoline Lewis, and Matt Skinner as they explore the profound themes of divine guidance, resistance, and illumination in the story of the Magi for the Day of Epiphany, January 6th. This episode unpacks how the Magi's journey represents not just a physical pilgrimage but a theological model for following God's leading—even when it requires non-compliance with earthly powers and going "by another road."The conversation examines how Matthew's Gospel presents multiple pathways to knowing Jesus: through celestial signs, scriptural interpretation, and the accumulated wisdom of seekers from beyond Israel's borders. The hosts discuss the Magi's act of resistance when they refuse to return to Herod, highlighting how Christmas and Epiphany demand non-cooperation with tyrannical agendas. Dreams and divine warnings play crucial roles as God redirects the Magi and the Holy Family, demonstrating how God persistently seeks to guide us through various means.Drawing on Warren Carter's commentary, the discussion emphasizes how "the other way" the Magi take thwarts the tyrant's will and refuses cooperation with empire. The episode also explores the rich intertextuality between Matthew's narrative and the Old Testament readings, particularly Isaiah 61's themes of illumination and wealth, and Psalm 72's vision of an ideal Davidic king fulfilled in Jesus—a very different type of lordship than political dominance.The hosts wrestle with the nature of the Magi's act of prostration (proskuneo), discussing whether it represents worship, homage, respect, or political acknowledgment, and how this ambiguity enriches our understanding of who Jesus is. They also reflect on what it means to follow God when competing voices and apparent certainties pull us in different directions, acknowledging the human tendency to stop listening or refuse God's direction.

IntroductionMatthew's genealogy prompts listeners to think about family legacy, reputation, and spiritual lineage. Just as we may judge someone by their family's reputation, Matthew opens with Jesus' lineage to show both the brokenness and faithfulness found in God's people. He highlights deeply flawed individuals. There are high performers and not-so-high performers. Matthew shows us that God works through an imperfect line and people to bring about the Messiah. The discouraging side of the genealogy reminds us that sin runs through human history since the fall. However, the encouraging truth is that God knows the family he needs to redeem. Who Is Joseph?Joseph enters the narrative at the hinge between Israel's history and Christ's birth. His name itself recalls the patriarch Joseph, the son of Jacob. He recalls a very broken history.Joseph was betrayed, cast down, and yet exalted for the preservation of God's people. Joseph's predicament is a result of his brothers, who sold him into slavery. He was sold because of the rivalry that raged in Jacob/Israel's house. We recall the tragedy of Jacob's story, but the Lord does not give up on his people. Joseph, in Matthew's story, also plays his role in the covenant story. He is the unsung hero. He is righteous and seeks to do what is right to honor the Lord. God's story of redemption continues through generations, proving that His purposes never depend on perfect people but on His steadfast covenant faithfulness. How Is Joseph the Son of David?The genealogy reveals Joseph's descent from David's royal line. It is not through biological perfection, but through God's covenant promise. The angel addresses him deliberately as “Joseph, son of David,” affirming his role as the legal father of Jesus. The Lord vowed that the Lord would build David's house forever (2 Samuel 7). Joseph testifies that God kept his promise. Matthew arranges his genealogy in three sets of fourteen generations. This assures us that God's deliberate design, from David to Jeconiah, from exile to restoration, climaxing in Christ, the “seventh seven,” is God's plan. God has been with his people every season. Joseph's righteousness is not defined by faultless moral performance but by his desire to discern what is pleasing to God. When he wrestles with anger, betrayal, and uncertainty, he displays righteousness by seeking to honor God's will rather than his own emotions. The faithfulness of David's line, despite its failures, reaches fulfillment in Christ's advent. Joseph assures us that God's people will bear fruit of their redeemer's power. God will prevail despite his people. Why Is This Marriage So Important?Here lies the crisis of the narrative: God's redemptive plan seems fragile, hinging on whether Joseph will trust the messenger's word and take Mary as his wife. If Joseph fails to take her, then God's plan falls flat. The messiah did not come through the line of Judah and David's line. Joseph takes Mary as his wife and names the child Jesus, acknowledging Him as his legal son. Joseph secures Christ's standing in the Davidic line. His naming Jesus, Yahweh Saves, shows his submission to God's plan. Joseph embraces public shame by taking Mary as his wife. Joseph forfeits his paternal right by naming the child Jesus. Truly, Jesus is God's Son. Joseph submits to God's plan. This is why Joseph is a righteous man. He seeks to do what pleases the Lord by walking humbly before our God. (Micah 6:5)ConclusionMatthew's account calls us to contemplate the beauty of divine sovereignty expressed through frail humanity. God entrusts His promises not to the powerful or perfect but to those who wait upon the Lord. The ones who believe the promises of God. The ones who seek to please their God as live out of gratitude. Joseph's story teaches that righteousness is not about mastery of the law but humble trust in God's redemptive plan. The genealogy of Christ tells us one thing: God triumphs over human sin and carries His covenant promises despite every human failure. Through Emmanuel, “God with us,” the fractured family of humanity becomes redeemed and restored. Just as Joseph obeyed in faith, we too abide in confidence that God's promises will never fall flat. He saves His people from their sins, fulfills His covenant, and draws us into His eternal family. Let think about the joy of being called into God's family.

In this episode of The Universe Next Door we trace the Christmas narrative across Matthew and Luke, highlighting genealogy differences, the angels' announcements to Mary and Joseph, and the fulfillment of the Davidic covenant (throne, house, kingdom). We unpack the timing and identity of the Magi and propose a compelling birth date for Jesus—September 11, 3 BC—drawing on Revelation 12 and astronomical signs.   The Genealogy episode has vanished, here's another one on Santa Claus: https://podcasts.apple.com/us/podcast/santa-claus-is-coming-to-town-what-will-you-do-jesus/id1464590061?i=1000639141484  

In this episode, host Lynne Hilton Wilson uncovers little-known details of the Nativity story by bringing together the unique accounts found in the books of Luke and Matthew. Dive deeper into Luke's intimate portrait of Mary—her lineage, her spiritual preparation, the symbolism of her “highly favored” calling, and the cultural realities she faced as a young mother in ancient Judea. Then explore Matthew's distinctive focus on Joseph—his royal Davidic heritage, his revelatory dreams, his quiet strength, and the legal and spiritual responsibilities he carried in protecting the Holy Family. Lynne illuminates how these two perspectives weave together a richer, more complete tapestry of the birth of Christ. This episode goes beyond the familiar Christmas narrative to highlight historical context, overlooked verses, and surprising insights that reveal the faith, courage, and divine guidance surrounding Jesus's arrival into the world. Perfect for viewers looking to deepen their understanding of the Nativity and appreciate the beauty in both Mary's and Joseph's stories.

Texts: Genesis 49:10; 2 Samuel 7:12-16; Isaiah 9:6-7; Zechariah 9:9; Matthew 21:1-11; Colossians 2:11-15; Revelation 19:11-16   Jesus is the Promised King (Gen. 49:10; 2 Sam. 7:12-16; Is. 9:6-7) Jesus is the promised ruler that would come from the tribe of Judah to fulfill the Davidic covenant as the One who would reign forever with justice and righteousness.   Jesus is the Savior King (Zech. 9:9; Matt. 21:1-11) Jesus is the Savior who triumphantly rode into Jerusalem in fulfillment of prophecy to eventually die on the cross for our sins. Jesus is the Savior whose reign results in our salvation.   Jesus is the Victorious King (Col. 2:11-15; Rev. 19:11-16) Jesus is the King who triumphed over sin and Satan so that we may be alive in Him. Jesus is the undisputed King of kings and Lord of lords who reigns victoriously over all.   Application: Because Jesus is our conquering King, we are more than conquerors through Him and will never be separated from His love! (Romans 8:37-39)

Psalm 72 - Speaker: Will Galkin - Psalm 72 begins with King David praying that his son would be a good and righteous ruler. But it is not long into the psalm before the reader realizes that Solomon, or any other king, could never fully live up to what David is praying for. The very idealism of the prayer pushes us to look beyond every earthly ruler for its fulfillment. When Psalm 72 is read in light of the Abrahamic and Davidic covenants, it becomes clear that David's prayer can be fulfilled only in Christ. He alone is the rightful object of all praise, because he is the King who rules with righteousness, brings lasting peace, governs with compassion, and is worthy of all glory.

Born A Sovereign, the child of Isaiah 9:6 comes as humanity's perfect King, fulfilling Old Testament prophecies of the Davidic ruler. Jim Osman examines how Christ was Born A Sovereign, uniting full humanity with complete deity in one person who knows our frailties yet possesses divine authority. This King was Born A Sovereign to establish an everlasting kingdom characterized by peace, justice, and righteousness. Isaiah declares the government rests upon His shoulders as Wonderful Counselor, Mighty God, Eternal Father, and Prince of Peace. Born A Sovereign from David's line, Christ will rule from Jerusalem, crushing rebellion while blessing His people with unprecedented prosperity and security. The kingdom increases without end, secured not by human effort but by the zeal of Yahweh of Hosts. Therefore, believers can rejoice with confident gladness because Christ was Born A Sovereign who came first to redeem sinners and returns to reign forever, giving His people the kingdom that the Father delights to bestow. ★ Support this podcast ★

Katy Loffman speaking at the 11 o'clock service, in the series The Davidic King – past, present and yet to come

Katy Loffman speaking at the 9:30 service, in the series The Davidic King – past, present and yet to come

In this episode, host Lynne Hilton Wilson uncovers little-known details of the Nativity story by bringing together the unique accounts found in the books of Luke and Matthew. Dive deeper into Luke's intimate portrait of Mary—her lineage, her spiritual preparation, the symbolism of her “highly favored” calling, and the cultural realities she faced as a young mother in ancient Judea. Then explore Matthew's distinctive focus on Joseph—his royal Davidic heritage, his revelatory dreams, his quiet strength, and the legal and spiritual responsibilities he carried in protecting the Holy Family. Lynne illuminates how these two perspectives weave together a richer, more complete tapestry of the birth of Christ. This episode goes beyond the familiar Christmas narrative to highlight historical context, overlooked verses, and surprising insights that reveal the faith, courage, and divine guidance surrounding Jesus's arrival into the world. Perfect for viewers looking to deepen their understanding of the Nativity and appreciate the beauty in both Mary's and Joseph's stories.

Exploring the Connection Between Matthew 14 and 2 Chronicles For BibleInTen.com  By DH, 9th December 2025 Welcome back to Bible in Ten! In the last episode, we explored how every event in Matthew 14 functions as a living re-enactment of the entire history of Israel. Building on the astounding groundwork laid in the previous commentary - where CG showed how Israel's past and future are woven typologically and chronologically into Matthew's narrative - we now turn to yet another beautiful structural pattern in Scripture. Matthew's Gospel contains 28 chapters, and remarkably, it mirrors the first 28 books of the Old Testament as arranged in the Christian Bible. So in this episode, having concluded our walk through Matthew 14, we'll now look at its fascinating counterpart: Book 14 of the Old Testament, 2 Chronicles.   The Pattern: Matthew as the Echo of the Old Testament  The Gospel of Matthew has been recognised for its deep structural connection to the Old Testament, and one striking pattern is how each chapter of Matthew echoes themes found in the corresponding book from the Old Testament. Superior Scholars of the Word like Charlie Garret from the Superior Word have explained this pattern before.    Check out the episode linked in the description “the book of Matthew an introduction part 2 a” https://www.bibleinten.com/the-book-of-matthew-an-introduction-part-iia/   As book 1, Genesis introduces origins and genealogies, Matthew 1 opens with the genealogy of Christ. As book 2, Exodus recounts Israel's deliverance and early threats against God's chosen deliverer, Matthew 2 presents Jesus' birth, the flight into Egypt, and Herod's murderous rage. This pattern continues throughout the Gospel, with Matthew's chapters reflecting, summarizing, or re-framing the major themes of each Old Testament book.   So that the readers of the Old Testament have another source of proof to consider when evaluating the authority of the New Testament.   God certainly is not through with the Jew!   Whether or not Matthew intended this one-to-one mapping seems unlikely but, All Scripture is God breathed and so we can say God did intend them!   Furthermore we can therefore gain further confidence in book order and authority of the Scriptures as presented in the Christian Bible. The parallels are rich and unmistakable, showing Jesus as the fulfillment, continuation, and climax of Israel's story from Genesis to 2nd Chronicles. And the parallels are stunning. 2 Chronicles: Israel's Story in Summary   2 Chronicles is more than a historical account but contains a pattern of national Israel's spiritual trajectory. Parallel 1 - Sound advice is rejected.   (2 Ch. 10) Parallel 2 - Death Ends an Era    (2 Ch. 11) Parallel 3 - The people enter wilderness/exile.  (2 Ch. 12) Parallel 4 - God remains faithful.   (2 Ch 21) Parallel 5 - Out of Control and under threat.  (2 Chr 36) Parallel 6 - Restoration under a new leader (2 Chr 36:22-23) Now let us consider how every one of these six steps reappears in the same sequence in Matthew 14. Parallel #1: Sound advice is rejected 2 Chronicles Rehoboam rejects the counsel of the elders.      IN 2 Chronicles 10:6-8  (ICB) 6 There were some elders who had helped Solomon make decisions during his lifetime. So King Rehoboam asked them what he should do. He said, “How do you think I should answer these people?” 7 They answered, “Be kind to these people. Please them and give them a kind answer. If you do, they will serve you always.” 8 But Rehoboam did not listen to the advice the elders gave him.  Matthew 14 Herod plays a similar role.  He rejects John the Baptist, the final prophet under the Law.  Matthew 14 opens with the murder of the prophet Parallel #2: Death Ends an Era   2 Chronicles   After Solomon's death, the kingdom fractures. Rehoboam wants to fight and restore unity, but God says: “You shall not go up or fight against your brothers… for this thing is from Me.”  2 Chronicles 11:4 At this moment where God: cuts off the northern tribes from the Davidic monarchy, ends the united kingdom, begins a new era: Judah and Israel now separated. Matthew 14 John the Baptist's death signals the end of the old covenant era. The Law and the Prophets are closing; the Messiah's ministry moves into a new phase. Just as Solomon's death closed an age, John's death announces another ending—and a new beginning. Parallel #3: Wilderness as Divine Reset  2 Chronicles Israel repeatedly enters “wilderness experiences”: exile, loss, scattering and yet God preserves them and promises restoration. Israel abandons God (12:1). God sends Shishak of Egypt to strip them of security (12:2-4). A prophet says: “You have abandoned Me; therefore I have abandoned you.” (12:5) Judah is thrown into deep distress  - a wilderness-like, spiritual low point. They humble themselves (12:6). God responds with partial deliverance, not destruction (12:7-8).   Matthew 14 Immediately after John's death, the people follow Jesus into a desolate place. Here, a remnant gathers, they receive teaching, they are fed miraculously. Like Chronicles, in the wilderness is the place where God uses to reset the story. Parallel #4: The Remnant Theme   2 Chronicles God preserves a remnant who will return and rebuild.   “Yet the LORD was not willing to destroy the house of David,  because of the covenant”   2 Chronicles 21:7 Matthew 14 Jesus feeds the remnant in the wilderness: 5 loaves → God's grace Bread in the wilderness → Jesus the Bread of Life 12 baskets of Leftovers → abundance for the true Israel Both narratives insist: Israel is not destroyed; God preserves His people.  God is not finished with Israel.   “All Israel will be Saved” after the Church Age has finished (Romans Chapter 9-11 & the entire book of Revelation) Parallel #5: Israel “Out of control and Under Threat”  2 Chronicles The exile is described as being: Scattered,   2 Chronicles 36:19-20 (implied scattering through destruction and captivity) under threat, carried far away,    “He carried into exile to Babylon those who had escaped from the sword…” 2 Chronicles 36:20 yet preserved,    2 Chronicles 36:21  “The land enjoyed its sabbath rests… until the seventy years were completed…”   This verse shows God's intentional preservation of His plan, His land, and His people during exile. and finally brought home by God (2 Chr 36:23). Matthew 14 The disciples - symbolizing Israel - enter a boat and are: tossed by waves, in danger, alone in the night, visited by their God, saved by His hand, and brought safely to the other shore. This exile-and-return is played out on the Sea of Galilee. With the physical visitation of Jesus the God marking this encounter of added signficance. Peter's rescue mirrors the believers individual walk: Beginning with faith in Jesus the Lord, then failing to keep our eyes on Jesus, sinking, crying out and saved. Parallel #6: Restoration Under a New Leader   2 Chronicles Ends With… A new ruler: Cyrus A new beginning A return to the land A restoration of worship Matthew 14 Ends With… Recognition that Jesus is the God Safe arrival in Gennesaret “Princely Garden” - a fore shadow of the Renewed Kingdom of the Lord to come Healing, restoration, and grace Israel symbolically entering the promise of a renewed covenant Jesus is greater than Cyrus, His arrival on this land not only blessed the people in the land at the time, but it also symbolises his own future return which brings an infinitely greater restoration, when Jesus the Lord returns and the curse on the earth is reversed! CONCLUSION   The cohesion between 2 Chronicles and Matthew 14 reinforces typological assertions in the previous episode to be valid, correct and intentional. Matthew 14 isn't just a miracle chapter, or a super exciting day in the life of Jesus as it has most often been presented in sunday school but It's Israel's salvation history - from Israel leader rejection to Israel people exile, preservation and individual salvation offer and final restoration - retold through Jesus in a magnificent way. 2 Chronicles closes the Old Testament storyline. Matthew 14 shows Jesus stepping into that story as its fulfillment. He is the Prophet rejected, the God who walks on the sea, the Savior who brings His people home.  

Key Truth: The Christ follower waits in faith for God's promises to be fulfilled.Key Verse: Isaiah 9:2, 6–7; Luke 2:25-32Summary: God promised that the Messiah would bring about his kingdom and fulfill the Davidic covenant, and Simeon waited for that promise to be revealed in Jesus. We will wait in faith for God's promise, like Simeon did.This four-week series for the Christmas season examines the importance of God keeping his promises, revealed in Jesus. Through looking at the Old Testament, we see that Jesus fulfills God's promise of being with his people, showing his rule over the earth, and giving peace to the world.__________________________________Instagram:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/legacychurchtx/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Join us in person:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://legacychurchhutto.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Music used with permission:Dreamers by Mixaund | ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://mixaund.bandcamp.com⁠

The royal monarchy of Judah was established by David, the youngest son of Jesse. But after two and a half centuries the Davidic monarchy was mostly a regime of corrupt kings. That's when Isaiah foresees a shoot, a branch, a new root from the line of Jesse who will be the sevenfold Spirit-anointed king who establishes righteousness and justice.

A Sermon for the Second Sunday in Advent Romans 15:4-13 by William Klock In our Epistle, in Romans 15:4, St. Paul writes, “Whatever was written ahead of time, you see, was written for us to learn from, so that through patience and through the encouragement of the scriptures, we might have hope.” Maybe more than any of our other Advent scripture lessons, that verse sums up what Advent is about.  There's a big story.  The story of God and his people and the world.  And the Christmas story is just one part of it.  A very importantly part, without a doubt, but still just one part.  Pull it out, try to make it stand on all on its own, and it ends up becoming something else.  And that's what secular culture has done.  Contrast how the world prepares us for Christmas and how the church prepares us.  Our commercialistic, materialistic, entertainment focused culture just starts shoving Christmas at us as soon as Halloween is over.  How do you get ready for Christmas?  You buy Christmas stuff.  You start listening to Christmas music.  You start watching all the Christmas movies on TV.  Our culture prepares for Christmas by doing Christmas.  And then Christmas comes and then it's suddenly over in a day…or maybe two, if you count Boxing Day.  And I hear it all the time: people are left wondering what happened, feeling like they missed something. It occurred to me that this is like trying to explain to someone that Die Hard is a Christmas movie by making them watch the scene of Hans Gruber falling from Nakatomi Plaza…over and over and over.  It's an iconic scene.  It says Christmas almost as much as Baby Jesus in the manger.  But your friend will still have no idea what Die Hard is about, let alone why it's a Christmas movie.  He just knows it ends with a bad guy falling off a building into a big explosion.  If you want him to understand, you've got to start at the beginning.  He has to know the story all the way back to the opening with John McClane on the airplane.  Then your friend will get it…and maybe he'll even understand why it's the best Christmas movie ever.  And when the time comes for that scene, the grand crescendo of the movie, and Hans Gruber falls from Nakatomi Tower, he's gonna cheer, because it's not just a cool scene.  It's not just iconic.   It's the denouement of the story. And that is what the church does with Advent, Brothers and Sisters.  It takes us back into the story of Israel and Israel's God, it shows us the darkness of the world and the fallenness of humanity, it reminds us God's plan and his promises to set it all to rights, to make everything new again.  That's why our daily readings through Advent are taken from Isaiah.  And so, when Christmas comes, it's more than just an orgy of consumerism and it's more than just sentimental feelings about Baby Jesus in a manger, it's more than vague good thoughts about God.  No, when Christmas comes and we've been reading the promises in the scripture and singing the promises and songs of longing during Advent, we recognise the light and life that have been born into the midst of darkness and sin, we see God's saving Messiah, and most of all we're moved to give him glory because Christmas shows that he is faithful to his promises. And for Paul, that was kind of everything.  Because when you know what the story is all about and when you know where it's going, you realise that following Jesus isn't just about sentimental feelings, or about being good until you die so you can go to heaven, it's about the fact that in Jesus, God has sent his king to bring new creation into the midst of the old and to make us a part of it.  In fact, to make us the agents of that new creation and his saving work.  To be the stewards of his good news and his Spirit who carry his light and life into the darkness and death of the world in preparation for the day when Jesus' work is consummated.  When people don't know the story, they too often reduce Christianity to fire insurance, to a “Get out of hell free” card.  Christmas becomes a sentimental holiday about a baby.  But when you know the story, you that Christianity is all about is a vocation—to be the people of God for the sake of the world—and the baby in the manger shows us what our vocation looks like. And this is precisely why Paul writes what he does here in Romans 15.  Because when you forget the story, or when you forget where it's going, and especially when you stop living in hope of God's future, it becomes very, very easy to just go with the flow.  To take the path of least resistance.  To let the world and its values and ideas carry you away back into the darkness.  To give up on the vocation that the gospel and the Spirit have given us.  The big problem Paul saw in the Roman churches was that the Jewish believers in Jesus and the Gentile believers in Jesus were splitting up.  They were letting ethnicity define them instead of Jesus and because of that they were losing their gospel witness and letting the darkness and division of the world define who they were. And Brothers and Sisters, the same thing happens to us.  It still happens with churches dividing up over ethnicity and language and things like that, but it happens all sorts of other ways too.  We lose sight of our hope.  We lose sight of God's future.  And when we do, we lose our vocation and instead of being gospel people of light and life swimming upstream, we end up just going with the worldly flow.  Sometimes it happens without us even realising it.  Other times we knowingly give up because it seems like there's no other option.  I was talking with someone this week about politics in my country and he said, “Well, you have to be a Democrat or a Republican!  There's no other choice!”  And I kept saying, there is another choice.  You commit to doing the right thing, the kingdom thing, to following Jesus and being light and life.  These days that means saying no to the options that everyone else is making.  It means making a deliberate choice to lose, but you do so knowing that God's justice will win in the end—because the story shows us that God is always faithful to do what he's promised and to finish what he starts.  If you understand the cross, this shouldn't be a difficult concept. This is why Paul starts out with some of that scripture that was written in the past, some “Old Testament” as we call it.  In verse 3 he writes, “The Messiah, you see, didn't please himself.  Instead, as it was written, ‘The reproaches of those who reproached you are fallen on me.'”  In other words, Jesus took on himself a punishment he didn't deserve.  When David wrote that psalm he was thinking of his own situation.  It's Psalm 69.  He cries out to God because the flood waters are rising around him.  Because he feels like he's sinking in the mud with no footing to be found.  His enemies were surrounding him and kicking him when he was down.  But he knew the Lord and he knew his promises and he knew the Lord is faithful, so he cried out for justice and salvation.  And as he closes the psalm, he cries out with hope-filled praise.  God hadn't delivered him yet, but David still praises the Lord for his salvation—what he knows God will do. And this wasn't just David's story and vocation, it was the story and vocation of Israel and that meant that when Jesus came as the faithful Israelite to represent his people, it became his story and his vocation.  David knew, Israel knew, Jesus knew because it had been written, because they had God's word and because of that they had Gods' promises.  The way of God's people is the way of the servant who suffers.  It's the way of unjust suffering for the sake of others and for the sake of the whole world.  But through that suffering God has brought redemption and kingdom and new life. As the Mandalorian says, “This is the way.”  Looking to the good of others instead of our own good is the way of the cross.  Just as it was for Jesus the way to his throne, it is for us the way to his kingdom.  Jesus could have given in to the devil's temptation in the wilderness.  He could have bowed down to him and received his throne.  And he'd be king, but he'd be king of a people still enslaved to sin and death.  The world would still be dark and broken and fallen.  Think of our Gospel last week.  Jesus could have let the Palm Sunday crowd carry him into Jerusalem and seat him on a throne.  But again, he'd have his throne, but the primary mission would have failed.  He'd be king over a dead people.  Instead, he had to come as a humble servant, he had to face the rejection of his people, he had to face their jeers and their mocking, and he had to go to his death in a way so humiliating that polite people wouldn't even discuss it.  But through the cross, by letting all the forces of evil come together to do their worst in one place, Jesus defeated them and brought light and life back to God's good world.  And now, as Jesus said, he calls us to take up our cross and to follow him.  Not when it's expedient.  Not when the cross is light.  The point of a cross is that it's heavy!  It's our calling, no matter what.  But it's a joyful calling in the end, because we know the story and we have the promises of a God who faithful.  The lowly birth, the constant antagonism, the humiliating and painful death make possible the glory and the joy of the resurrection and new creation. So, Paul goes on writing in Romans 15:5, “May the God of patience and encouragement grant you to come to a common mind among yourselves, in accordance with Jesus the Messiah, so that, with one mind and one mouth you may glorify the God and Father of our Lord Jesus the Messiah.” That's the mission, Brothers and Sisters: to glorify God.  And not just when we come to church and pray and praise and give thanks.  That's certainly one way we give him glory, but one of the things the story teaches us is that God is glorified when we respond to his faithfulness with faithfulness of our own—and especially when the watching world sees it, especially when it involves humility and even suffering.  God was glorified as the world watched Jesus go to the cross, trusting his Father's promises.  And God is glorified today as, trusting our Father's promises, we take up our crosses and follow him.  As we walk in faith, as we do good, as we live in hope, and as we do it without compromise, even it means trouble or loss.  Think of the apostles.  Think of all the Christians in the first centuries after Jesus who lived in hope of God's future and who trusted in his promises and refused to compromise their gospel life and witness and gave their lives for it.  At first it seemed like a pointless failure, but as the world watched, their gospel witness made a difference and eventually—not in a single generation, but eventually—their witness brought an entire empire to Jesus and taught it grace and mercy and lifted it up out of barbarism and sexual immorality the likes of which—even in light of the world today—we'd be hard-pressed to imagine.  And it happened because Jesus' people were united in him and faithful in hope and witness. That unity part is a major theme of Paul's letter to the Romans, because the unity of the church across the Jew-gentile divide was one of the most significant ways the early church broke with both Jewish and Greco-Roman culture and swam against the current.  We don't think about that nearly as often as we should.  Unity is essential to our Christian vocation.  It reveals that our identity is Jesus the Messiah.  Those early Christians showed the world what it looks like to find your identity, not in your ethnicity or language, not in your customs or biological kin, not in your social class, but in Jesus.  Jews and gentiles, rich and poor, slave and free came together as brothers and sisters in those churches and it shocked the world, Jews and Greeks alike.  It became a powerful witness to God's new creation.  It was that witness coupled with the proclamation that Jesus, crucified and risen, is the world's true lord, that brought the nations—a few at first, but eventually a whole empire—that's what moved them to give glory to the God of Israel.  Something absolutely unthinkable.  Romans giving glory to a loser God of a loser people.  But Jesus changes everything and the faithful witness of a servant church backed that truth up. So, going on in our Epistle, Paul says in verse 7: “Welcome one another!”  Don't let the values, identities, and prejudices of the world divide the church.  Paul says, instead, “Welcome one another as the Messiah has welcomed you, to God's glory.  Let me tell you why: the Messiah became a servant of the circumcised people in order to demonstrate the truthfulness of God—that is, to confirm the promises to the patriarchs, and to bring the nations to praise God for his mercy.” That was the plan all along.  This is the big story.  God called Abraham and through him created a people, a holy nation through whom he would eventually save the whole world.  Jesus was the culmination of that chapter of the story: the perfect, faithful Israelite, the humble Davidic king, who died the death his people deserved in order to deliver them.  In doing that, God fulfilled what he'd promised the patriarchs, what he'd promised Abraham, Isaac, and Jacob, what he'd promised to David. The unity of the church, the bringing in of the gentiles into the covenant family, is a witness to the faithfulness of God, so Paul keeps hammering away at it.  These are the things, the scriptures, that were written in the past and that tell us the story.  And so Psalm 18:49.  It's the Psalmist celebrating the victory that the God of Israel has given him as he declares that he will praise him not just in Israel, but in the midst of the nations so that they hear of the glory of God, too.  He sings: “That is why I will praise you among the nations, and will sing to your name.”  And then, in verse 10 Paul quotes Deuteronomy 32:43: “Rejoice, you nations, with his people!”  This was the song of Moses celebrating God's victory over and just judgement on both rebellious Israel and the gentile nations and Moses calls those pagan nations, having seen the victory of Israel's God, to join in his praises.  And then, verse 11, Paul is back to the Psalms, to Psalm 117:1: “Praise the Lord, all nations, and let all the peoples sing his praise.”  Again, the Psalmist calls to the nations to come and praise the God of Israel with him.  And then, finally, the Prophet Isaiah: “There shall be the root of Jesse, the one who rises up to rule the nations; the nations shall hope in him.” The bit from Isaiah is important.  Because Paul's showing the Roman Christians (and he's showing us), that it was God's plan all along for the nations to join Israel in praising and glorifying Israel's God.  And in the days of Moses and the days of David, that was crazy talk.  People didn't glorify other people's gods.  The gods were the strength of their respective nations, so not only was it unpatriotic to give glory to a foreign god, it was sort of like inviting the defeat of your nation and your king.  But this was God's plan all along.  To bring the nations to him in faith.  And Paul's reminding the Roman Christians that this is exactly what's happened to them.  Pagan Romans heard the gospel and they saw the uncompromising witness of the believers there—probably mostly Jews—who believed Jesus was truly the Messiah.  And those pagans were moved to faith.  And in the early days of the church there, Jewish and Gentile believers were doing the unthinkable: they were worshipping the God of Israel side by side.  And that only served to witness the power of the gospel even more powerfully.  But things happened and those Christians started to go with the flow and the unity began to fall apart: Jews worshipping in that house and Gentiles in this one over here.  And so Paul reminds them how God has fulfilled his promises in Jesus.  The root of Jesse promised by Isaiah has come and he was raised up on the cross to the glory of God, and the nations have begun to come to him.  And Paul's saying: don't lose that that or you risk losing the whole gospel.  I know it's hard.  The gentile believers will be mocked by their friends and family for worshipping the God of the weirdo Jews, with weirdo Jews at their side, no less.  And the Jewish believers, they were going to be hassled by their Jewish family and friends for worshipping beside those unclean gentiles.  And Paul's saying, “Don't give in to the pressure from the world.  Keep witnessing the power of the gospel.  Remember that you worship the God who was born in humility as one of us and who went humble to a cross for our sake.  Live humbly for the sake of each other—and live humbly for the sake of the world.  Romans, you show your people that the God of Israel is faithful and full of mercy and grace and unlike any god your people have ever known.  And Jews, you show your people that in Jesus, your God has purified the gentiles and is fulfilling his promises.  And he wraps it up exhorting them, “May the God of hope fill you with all joy and peace in believing, so that you may overflow with hope by the power of the Holy Spirit.”  Paul knew that persecution was coming and the temptation to fragment would be even strong, but the hope-filled joy that began with the birth of Jesus and that carries through the story to the cross, burst out of the tomb with joy on Easter—and that resurrection hope, that light and life, would keep them faithful to their calling.  Will keep us faithful to our calling. A people overflowing with hope.  Hope in the fulfilment of what God has promised and what he's revealed in Jesus: hope for a world where the darkness is gone, hope for a final end to sin and death, hope for the day when heaven and earth are brough back together and men and women live and serve in the presence of God as he created us in the beginning. And here's the thing, Brothers and Sisters, it's that gospel- and Spirit-filled hope that will make us the gospel force Jesus calls us to be.  It's that hope that makes us heaven-on-earth people even when it means swimming upstream, even when it means choosing the option that no one else will choose, even when it means that the world is angry with us, even when it means rejection—and in some cases even martyrdom.  It's that hope that will drive us to proclaim the good news of Jesus' death and resurrection; it's that hope that will give us the hearts of servants ready to humbly teach the world mercy and grace; it's that hope that will move us to love our enemies and even to die for them; it's that hope that will move us to take uncompromising stands against what is wrong and for what is right, even if it means losing in the short term.  Because our hope is sure and certain—that what God began in humility at the manger, he will surely one day bring to completion in an all-consuming burst of glory.  Let's close with our collect.  Think on that prayer and how it calls us, not just to read the scriptures, but to so immerse ourselves in them that they become a part of us. Blessed Lord, who caused all holy Scriptures to be written for our learning: help us so to hear them, to read, mark, learn and inwardly digest them that, through patience, and the comfort of your holy word, we may embrace and for ever hold fast the hope of everlasting life, which you have given us in our Saviour Jesus Christ, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever.  Amen.

Ruth Henson speaking at the 9:30 service, in the series The Davidic King – past, present and yet to come

Genesis 15; Joshua 21:43-45 Theme: Our need for homeland in the presence of God is marvelously answered through the covenants of Christ. 1) Covenant, the pathway home - The Noahic covenant - The Abrahamic covenant - The Mosaic covenant - The Davidic covenant 2) Scripture's story

In this message Pastor Brandon walks through the doctrine of the remnant and shows why it is essential for understanding Israel, the church, and God's prophetic plan. Beginning with Elijah and the seven thousand who did not bow the knee to Baal, he traces how Isaiah develops the remnant theme and how Paul explains it in Romans chapters 9 through 11. Pastor Brandon explains what a remnant is, why it is pictured as a torn piece of cloth, and how God always preserves a believing minority inside the larger nation of Israel and inside the visible church. He exposes the roots of replacement theology and supersessionism, showing how they grew out of the early church breaking from its Jewish roots and how they often flow into anti Jewish attitudes today. From there the study unpacks key covenants that still belong to ethnic Israel, including the Abrahamic covenant, the land covenant, the Davidic covenant, and the new covenant. Pastor Brandon explains why these promises cannot be transferred to the church, how Gentile believers share in the spiritual blessings of the new covenant without replacing Israel, and why the survival and future salvation of Israel depend on the remnant that God preserves. The message also looks at the stump of Jesse in Isaiah 11, the humbled and almost cut off Davidic line, and how Messiah Jesus rises from poverty and obscurity to fulfill the promises to David. Along the way you will see how all of this connects to Christmas, the birth of Christ, and his future reign on David's throne in the millennial kingdom. This lesson will help you: • Understand the doctrine of the remnant of Israel   • Answer claims that the church has replaced Israel   • See how Romans 9 through 11 protects God's character and faithfulness   • Recognize modern forms of replacement theology and Christian antisemitism   • Grow in discernment as part of the faithful remnant in the church today   For more information about Rock Harbor Church and our ministry, please visit our website at rockharborchurch dot net. Keep looking up. Our redemption draws near.

In this message Pastor Brandon walks through the doctrine of the remnant and shows why it is essential for understanding Israel, the church, and God's prophetic plan. Beginning with Elijah and the seven thousand who did not bow the knee to Baal, he traces how Isaiah develops the remnant theme and how Paul explains it in Romans chapters 9 through 11. Pastor Brandon explains what a remnant is, why it is pictured as a torn piece of cloth, and how God always preserves a believing minority inside the larger nation of Israel and inside the visible church. He exposes the roots of replacement theology and supersessionism, showing how they grew out of the early church breaking from its Jewish roots and how they often flow into anti Jewish attitudes today. From there the study unpacks key covenants that still belong to ethnic Israel, including the Abrahamic covenant, the land covenant, the Davidic covenant, and the new covenant. Pastor Brandon explains why these promises cannot be transferred to the church, how Gentile believers share in the spiritual blessings of the new covenant without replacing Israel, and why the survival and future salvation of Israel depend on the remnant that God preserves. The message also looks at the stump of Jesse in Isaiah 11, the humbled and almost cut off Davidic line, and how Messiah Jesus rises from poverty and obscurity to fulfill the promises to David. Along the way you will see how all of this connects to Christmas, the birth of Christ, and his future reign on David's throne in the millennial kingdom.

The sermon traces the rapid decline of Judah's kingship following the brief reform of Josiah, highlighting how successive rulers—Jehoaz, Jehoiakim, and Jehoiachin—repeated the idolatry and political alliances that led to divine judgment. Central to the message is the recurring pattern of national apostasy, particularly the dangerous reliance on Egypt and Babylon for security, which violates God's covenant and invites divine discipline. Though the kings are short-lived and wicked, the narrative underscores that God's judgment is not arbitrary but a fulfillment of prophetic warnings, rooted in the unrepented sins of past kings like Manasseh, whose idolatry and bloodshed had long-term consequences. Yet amid the devastation, the sermon points to the enduring promise of a Davidic king, fulfilled not in earthly power but in Christ—the Prince of Peace—whose eternal reign transcends the collapse of human kingdoms and offers hope in the midst of darkness.

ADVENT WEEK ONE: HOPEDecember 2 F. Douglas Powe Jr., PhDHope is about Keeping PromisesJeremiah 33:14-16The days are surely coming, says the Lord, when I will fulfill the promise Imade to the house of Israel and the house of Judah. Jeremiah 33:14We all at one time or another have experienced someone promising us some-thing and we cling to the hope that one day the promise will be fulfilled. In thisJeremiah text, it begins with God saying, “the days are coming when I will ful-fill my promise.”For those who have been clinging to the hope of the promise being fulfilledthis is a welcome relief. God is going to deliver the people from exile in Baby-lon, restore the Davidic king, and re-establish Jerusalem.As you continue reading the text notice the details provided for how thepromise will be fulfilled. God will bring forth a sprout from David's line that willbe good news to both Israel and Judah.Sometimes when we are clinging to hope that a promise will be fulfilled, weneed the type of details provided in this text. Simply repeating the promise nolonger bolsters our hope. We need something more concrete to keep us mov-ing forward so that our hope will come to fruition.During this time of Advent consider what promises you have been making toothers. If you intend to keep these promises (hopefully you do), then what arethe details you can share so that those seeking fulfillment of the promise donot lose hope? Keeping promises goes a long way to helping all of us to main-tain hopeful expectations. Hosted on Acast. See acast.com/privacy for more information.

Why the Church Needs Davidic Confidence (Psalm 20) by Faith Family Church Oak Grove

Stephen Kuhrt speaking at the 9:30 service, in the series The Davidic King – past, present and yet to come

Stephen Kuhrt speaking at the 11 o'clock service, in the series The Davidic King – past, present and yet to come

As the series wraps up, we teach on the Davidic covenant and its significance to the story of God and humanity. Logan will have a landing on the New Covenant through Jesus. We end the service standing in awe of God as David did in the last part of 2 Samuel 7.  

The fifth book of the Psalms, spanning Psalm 107 to 150, serves as a theological and liturgical culmination of Israel's story, mirroring the themes of Deuteronomy—preparation for entering the Promised Land, the consequences of disobedience, and the hope of restoration through repentance and divine mercy. Structured to align with the three-year cycle of Torah readings, this final collection reflects both the historical return from Babylonian exile and the deeper spiritual journey of a people humbled by captivity, longing for God's faithfulness. Central to this book is the theme of thanksgiving, embodied in Psalm 107, which recounts God's deliverance from every form of affliction—desert wanderings, imprisonment, famine, and sea voyages—echoing the prophetic promise of restoration after exile. The Psalms also point forward to the Davidic king, culminating in Psalm 110, where the eternal, priestly reign of Christ is revealed as the fulfillment of God's covenantal promises, establishing a kingdom that transcends national boundaries and conquers all enemies through divine sovereignty. This final book thus unites the Torah's narrative, the Davidic hope, and the redemptive work of Christ, inviting the people of God to worship with gratitude, humility, and confident expectation.

Want to reach out to us? Want to leave a comment or review? Want to give us a suggestion or berate Anthony? Send us a text by clicking this link!What if Paul's fiercest argument isn't a detour but the key that ties Israel's story together? We took a five-hour deep dive into Romans 9–11 and came up for air convinced that Paul's mission to the Gentiles is how God keeps his promise to Israel—by finding the lost among the nations and rebuilding a family on the cornerstone of Christ.We start by tracing the pattern of the younger overtaking the older—Isaac, Jacob, Joseph—and how that pattern prepares Exodus, where God names Israel his firstborn and hints that the nations are the younger sibling. From the Davidic high point to the split of north and south, we follow exile, pride, and the prophets to Jonah, whose “sign” is death and rising, not fish tales. That sign lands with force when the temple falls forty years after the crucifixion. Then we connect Peter's confession and the keys to Isaiah's royal steward, showing how the church stands as the Davidic household made new in Christ.Along the way we tackle a thorny subject: Zion read carnally versus Zion fulfilled in the Messiah. We challenge the habit of projecting sacred promises onto secular power, and we warn how pride—religious or political—blinds otherwise devout people to what God is doing. Paul's hard words—“not all who are descended from Israel belong to Israel”—become a lifeline when institutions shake and headlines stoke fear. Instead of checklist prophecy, we argue for humble vigilance: Scripture reads us before we read it, and fulfillment is clearest in hindsight.If you crave a canonical reading that makes Romans 9–11 come alive, that connects Genesis to Peter's keys, and that invites a humbler, braver faith, this one's for you. Subscribe, share with a friend who loves Bible typology, and leave a review to tell us where you agree, where you think we stretched, and what you want us to unpack next.Support the showTake advantage of great Catholic red wines by heading over to https://recusantcellars.com/ and using code "BASED" for 10% off at checkout!********************************************************Please subscribe! https://www.youtube.com/channel/UCKsxnv80ByFV4OGvt_kImjQ?sub_confirmation=1https://www.avoidingbabylon.comMerchandise: https://avoiding-babylon-shop.fourthwall.comLocals Community: https://avoidingbabylon.locals.comFull Premium/Locals Shows on Audio Podcast: https://www.buzzsprout.com/1987412/subscribeRSS Feed for Podcast Apps: https://feeds.buzzsprout.com/1987412.rssRumble: https://rumble.com/c/AvoidingBabylon

The fourth book of the Psalms functions as a theological reflection on exile and wilderness, drawing profound parallels between Israel's 40-year journey through the desert and the Babylonian captivity, both marked by displacement from the Promised Land yet also by divine presence and purpose. Central to this book is the enduring reality of God's kingship, faithfulness, and nearness—even when the temple is destroyed, the Davidic throne is vacant, and the land lies desolate—emphasizing that God remains the eternal dwelling place, refuge, and source of joy for His people. The psalms instruct exiles to trust in God's unchanging character, to seek His presence in all circumstances, and to worship Him as King, even in hardship, drawing strength from His protection, provision, and covenant faithfulness. Through echoes of Numbers—where wilderness was a place of testing, discipline, and divine guidance—the book calls believers to learn obedience, reject idolatry, and embrace the rest found in God, not in earthly blessings, while also celebrating His wondrous works in creation and redemptive history. Ultimately, the Psalms of Book Four affirm that suffering and exile are not signs of abandonment but opportunities to deepen dependence on God, to live as His faithful people in a foreign land, and to anticipate the eternal rest and joy that await those who persevere in faith.

Welcome to this episode, where we dive deep into the Book of Acts, chapters 1 through 4, exploring the foundational events that led to the birth of the church. The session began with a prayer for the presence of the Holy Spirit and centered on Jesus' ascension and His continuing work through the apostles.The first four chapters of Acts detail intense change. They cover Jesus' 40 days of teaching and His subsequent ascension, the descent of the Holy Spirit as tongues of fire on Pentecost, Peter's sermons that led to the church growing from 120 people to 5,000, and the apostles' declaration of "civil disobedience" when arrested: "we cannot stop speaking of what we have seen and heard".The Critical Role of the Church and the AscensionAffirming belief in the "Holy Christian Church" is a core Christian belief. The sources argue that Christianity is not a solo sport; believers need an "organized relationship" and must be part of the church, which is the "body of Christ". This affirmation is needed "despite the Christians" and the reality of "church hurt.".The ascension of Jesus is described as "critical," acting as a "detonator on the bomb" that ignites the church. Jesus needed to ascend so that the Holy Spirit could be sent. This allowed the apostles to become Christ's body and reach the "entire world," rather than just the single region where Jesus ministered physically.The Temptation of Political PowerDespite receiving a "graduate-level seminar in Old Testament interpretation" during the 40 days after His resurrection, the disciples were still focused on political power. They asked Jesus, "Lord, is it at this time you are restoring the kingdom of Israel?". Their use of "restore" and "Israel" revealed they wanted the Davidic kingdom back and confined to Jerusalem, rather than pursuing the global, "multicultural, multi-ethnic" mission Jesus intended. Jesus responded by giving them the missionary mandate, explaining they would receive the Holy Spirit's power to be witnesses "to the remotest part of the earth". Their political ambitions were "way too small.".A controversial, minority viewpoint was presented, arguing that politics has no room in this type of Bible study. Christianity is fundamentally different from a movement that fights "bad people out there"; instead, Christianity asserts the problem is "in here" (sin) and requires repentance. Introducing politics can transform the church into a divisive affinity group, risking the alienation of those with opposing views. The church must maintain its identity to proclaim the kingdom of God and avoid the temptation of trading its mission for political influence. As one participant stated, many Christians are "more concerned about the kingdom of this world than the kingdom of God"

This sermon, drawn from Jeremiah 23, confronts the spiritual and moral failure of Israel's leaders—kings, prophets, and priests—portrayed as unfaithful shepherds who scattered God's flock through neglect, deception, and self-interest, thereby inviting divine judgment. Yet amid the stern rebuke, the passage reveals a profound hope: God will not abandon His people, but will gather the remnant, restore them to their land and to Himself, and establish a new era of faithful leadership under a righteous Davidic branch who will reign in justice and righteousness. The true shepherd, Jesus Christ, is the ultimate fulfillment of this promise, as He gathers His people, calls them out by name, and establishes a unified, growing, and secure flock that thrives under His care. The sermon calls the church to repentance, vigilance, and prayer for godly leadership, warning against narcissistic, self-serving leaders and urging a return to shepherds who reflect Christ's humility, compassion, and accountability. Ultimately, the message is one of divine restoration: God's judgment on broken leadership is not the end, but the prelude to a greater, grace-filled renewal where His people are safe, fruitful, and fully restored to Him.

Words In Scripture Explored – Covenant Gday and welcome to Words In Scripture Explored! The word for today is Covenant. Look at your money! On British money are the words "I promise to pay the bearer on demand the sum of five [ten/twenty/fifty] pounds. In fact you can even take old British banknotes to the Bank and cash them in for modern money! Promises!! That’s what a covenant is – a promise between two parties. Covenants in the Bible Covenants were common in all kinds of life, and not just between God and humanity. For instance where a powerful nation had taken over a weaker nation, a covenant was in place to give benefits from the powerful nation to the weaker nation, such as protection as well as sanctions if the weaker nation rebelled. About God’s Covenants Each covenant between God and humanity showed God promising to do something and commands for mankind to follow! When an Old Testament covenant ended in failure, it was always due to mankind’s inability to obey God! Such as when Adam & Eve ate the fruit of the tree of the knowledge of good and evil, thereby breaking the covenant made with God. The Edenic Covenant was therefore terminated and now God needed to make another covenant with Adam (Genesis 3v14-21). In the Old Testament we have six covenants between God and humanity: Edenic, Adamic, Noahic, Abrahamic, Mosaic, and the Davidic. They all had several things about them: God always took the initiative. God always gave His solemn promise to fulfil His promise. God always waited for a free response from humanity, without coercion or force. New Covenant As a Christian Disciple today, you are living under the the New Covenant (Jeremiah 31v31-34) Four features of this covenant are: God transforming you; God being your God and you being His; God living inside you and leading you; your sins are forgiven and removed This new covenant is sealed only through the perfect sacrifice of Jesus Christ on the cross. His blood ensures the truth of this New Covenant. There is no other way for this New Covenant to be sealed except through Jesus’ blood alone. This New Covenant finalizes what the Mosaic Covenant could only point to: the follower of God living in a righteous life conforming to God's holy character. Whenever you celebrate Communion or the Lord’s Supper, you celebrate this New Covenant between God and yourself, for it symbolizes this New Covenant, which guarantees salvation! So go tell somebody else today about how God will make them new, forgive them, live inside them, and transform them, if only they come to Him in repentance.

Send us a textWhat if the phrase you've been taught to cherish—“Judeo-Christian”—actually blurs the gospel more than it clarifies it? We take on one of the most charged topics in the church today: how to think biblically about Israel, the Church, and the unfolding promise of God without caving to political slogans or tribal pressure. With open Bibles and steady pacing, we examine covenant theology vs dispensationalism, trace the seed of Abraham to Christ, and ask who “God's chosen people” really are according to Romans 9, Matthew 5, and the story of Scripture.We walk through the Old Testament's continuity with the New, highlighting Christophanies and the progressive revelation of the covenants—Edenic, Abrahamic, Mosaic, Davidic, and New—unified in Jesus. Along the way, we reckon with modern Zionism's surge, the origins of the word Jew, and why many churches drift into syncretism when Israeli symbols are platformed as if they share equal footing with the cross. We also tackle the role of rabbinic tradition—Talmud, Mishnah, Midrash—and why contemporary Judaism is not simply “Old Testament minus Jesus,” but a different authority structure that often contradicts the Bible and rejects Christ.None of this is a political screed. It's a call to clarity, courage, and love. We argue for a Christ-centered approach that honors Scripture's storyline, resists proof-texting, and refuses to baptize any modern nation as covenantally chosen. Most importantly, we urge Christians to evangelize both Jew and Gentile with humility and urgency, embracing the watchman's responsibility: warn faithfully, love deeply, and trust God with the outcome.If you're ready to replace slogans with Scripture and sentiment with substance, this conversation will sharpen your mind and steady your heart. Listen, test everything in the Word, and tell us where you land. Subscribe, share with a friend who's wrestling through this, and leave a review to help more people find thoughtful, Bible-first conversations like this.Support the show

This section of the Psalms, aligned with the structure and themes of Leviticus, centers on the priestly worship, the sanctuary's presence, and the profound spiritual journey of God's people through exile and despair. It traces the decline of the Davidic kingdom and the destruction of Jerusalem, reflecting the covenant curses of Leviticus 26 as God's judgment on Israel's unfaithfulness, yet consistently points to the enduring faithfulness of God. Amid lament and cries for deliverance, the psalms pivot on the hope of restoration—not merely to land or temple, but to intimate communion with God, grounded in His revealed character of mercy, grace, and steadfast love. The recurring motif of pilgrimage to Zion, the memory of God's mighty acts in the Exodus, and the longing for His face to shine, culminate in the assurance that God remains the eternal dwelling place of His people, even when all else is lost. Ultimately, the Psalms here foreshadow the Messiah's coming, the fulfillment of the Davidic promise, and the eternal access to God made possible through Christ, transforming lament into lasting hope.

Avraham Gileadi and Marci Campbell from the Isaiah Institute take a deep dive into the Book of Isaiah. What is the Davidic Servant? Did Joseph Smith talk about the Davidic Servant? How do we better understand the Book of Isaiah? Website: http://www.cwicmedia.com

Avraham Gileadi and Marci Campbell from the Isaiah Institute take a deep dive into the Book of Isaiah. What is the Davidic Servant? Did Joseph Smith talk about the Davidic Servant? How do we better understand the Book of Isaiah?

Avraham Gileadi and Marci Campbell from the Isaiah Institute take a deep dive into the Book of Isaiah. What is the Davidic Servant? Did Joseph Smith talk about the Davidic Servant? How do we better understand the Book of Isaiah?

Welcome to Day 2727 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2727 – Wisdom Nuggets – Psalm 89:38-52 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2727 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2727 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The titled of today's Wisdom-Trek is: The Question of Abandonment – Why Did the Unbreakable Covenant Break? Today, we confront the deepest theological crisis in Psalm Eighty-nine, covering its final, devastating verses: thirty-eight through fifty-two in the New Living Translation. This psalm, a Maskil of Ethan the Ezrahite, is built entirely on the unconditional promise of the Davidic Covenant. In our previous treks, we celebrated the eternal assurance given to David: God promised His Unfailing Love, (ḥesed), would never be removed, and that even if David's descendants sinned, God would punish them with a rod, "But I will never stop loving him, nor will I ever be untrue to my promise."  This was the bedrock: an unbreakable oath, secured by God's very holiness, with the moon as its "faithful witness in the sky." Now, the psalmist transitions abruptly and violently from this glorious assurance to the horrifying reality of his present moment: the Davidic throne has fallen, the sanctuary is ruined, and the king is humiliated. This section is a profound communal lament, a desperate cry that asks: "If Your promise is eternal, why is our reality so utterly destroyed? Why did the unbreakable covenant break?" This lament models how the righteous wrestle with the apparent contradiction between God's revealed truth and their crushing suffering. So, let's immerse ourselves in this agonizing confrontation, acknowledging the pain of disappointment and the desperation of clinging to truth when all hope seems lost. The first section is: The Divine Abandonment and the Ruin of the King Psalm Eighty-nine: thirty-eight through forty-five But now you have rejected him and cast him aside, and your anger burns against your anointed one. You have renounced your covenant with your servant and tossed his crown in the dust. You have broken down all the walls of his city and reduced his strongholds to ruins. Everyone who comes by has plundered him; he has become the scorn of his neighbors. You have strengthened the arms of his foes and filled all his enemies with joy. You have made his sword useless and refused to help him in battle. You have ended his glory and overthrown his throne. You have cut his youth in half and covered him with shame....

Welcome to Day 2725 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2725 – Wisdom Nuggets – Psalm 89:30-37 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2725 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2725 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title of this Wisdom-Trek is: Covenant and Correction – The Unfailing Promise Beyond Sin Today, we continue our deep exploration of the magnificent Psalm Eighty-nine, focusing on the pivotal verses thirty through thirty-seven in the New Living Translation. This psalm is a grand meditation on the Davidic Covenant, which we covered in detail in our previous trek. We heard God's unbreakable oath to David, promising an eternal dynasty, an unwavering hand of support, and the title of "firstborn, the mightiest of all kings on earth." The core message was the perpetuity of the throne, guaranteed by God's eternal Unfailing Love  (ḥesed). Now, the psalm addresses the inevitable question that hangs over any covenant involving human beings: What happens when David's descendants sin? This section provides the powerful, compassionate, and definitive answer. God assures the Davidic line that while sin will bring discipline and punishment, it will never break the covenant itself. This distinction between temporary discipline and eternal covenant is the central theological assurance of this passage, and it's vital for anchoring our hope. So, let's open our hearts and minds to this profound divine teaching on the nature of grace, discipline, and eternal commitment. The first section is: The Reality of Sin and the Necessity of Discipline Psalm Eighty-nine: thirty through thirty-two  "But if your descendants forsake my instructions and fail to live by my regulations, if they ignore my decrees and disobey my commands, then I will punish their sin with the rod, and their rebellion with whipping." God, who speaks through the prophetic vision in this psalm, moves directly to the problem of human failure. This is a realistic covenant; God knows that David's descendants, like all human rulers, will be prone to failure: "But if your descendants forsake my instructions and fail to live by my regulations..." The "But if" introduces the conditional clause, the possibility of covenant violation by the human party. The psalmist emphasizes the deliberate nature of their potential disobedience. They don't just forget; they "forsake" God's instructions (tōrôt, the divine teaching or law), and they "fail to live by my regulations" (mishpaṭîm, the divine judgments or legal decrees). This is a profound failure of both heart and deed. They ignore the wisdom that we seek here on the trek! The condition of sin is...

The Midrash (Bereshit Rabba 42) tells the story of how Rabbi Eliezer ben Hyrcanus first began learning Torah. He had worked with his brothers in the farmlands owned by their father, Hyrcanus, until Eliezer ran away in order to learn Torah under the great Rabbinic leader of that generation, Rabbi Yohanan Ben Zakai. Sometime later, his father came to inform Eliezer that he was disowning him, and removing him from his will. But when his father arrived, he saw that Rabbi Yohanan was hosting a major feast for the Rabbis, with the wealthiest men of the generation in attendance. Of all the people assembled, Rabbi Yohanan selected Eliezer – now Rabbi Eliezer – to deliver a speech. Rabbi Eliezer's words dazzled everyone in the room – including his father, Hyrcanus, who approached him afterward. "I had come here to disown you and exclude you from my fortune," he said, "but I am instead giving you everything I own." What was this speech that so impressed Hyrcanus? The Midrash says that Rabbi Eliezer spoke about an event told by the Torah in Parashat Lech-Lecha – the war waged by the four kings against the five kings. During this war, the four kings captured the city of Sedom, and took its entire population as captives, including Lot, the nephew of Abraham Abinu. When Abraham heard that his nephew was taken, he immediately mobilized a small army and boldly launched an attack against the four kings. Miraculously, Abraham's little army triumphed, and rescued all the captives, including Lot. Rabbi Eliezer, in this first speech that he ever delivered, said that this war is alluded to in a verse in Tehillim (37:14): " The wicked have drawn the sword and bent their bow, to bring down the poor and needy, to slay those who walk uprightly. " These "wicked" people, Rabbi Eliezer explained, were the four kings, who were led by Amrafel, whom Rashi (Bereshit 14:1) identifies as Nimrod, the evil king who had thrown Abraham into a furnace to kill him for denying paganism. These kings came with their armies to wage war against "the poor and the needy" – referring to Lot, and to "slay those who walk uprightly" – referring to Abraham. However, their plan backfired, as the next verse says, " Their sword shall enter their heart" – they were defeated and killed by Abraham. What was so profound about this lecture? What great insight did Rabbi Eliezer here reveal, thus earning him his father's newfound admiration and praise? Rabbi Eliezer here taught that when other nations wage wars, they are invariably, in some way, targeting us, the Jewish People. When we read the Torah's account of this war, we get the impression that Abraham's involvement was purely incidental, the result of Lot happening to be living in Sedom, which fell to the four kings. In truth, however, as Rabbi Eliezer taught, the four kings were actually coming after Abraham and Lot. They targeted Abraham because of the monotheistic belief that he disseminated, and they targeted Lot because he was the ancestor of Rut – the great-grandmother of David – and Na'ama – the wife of King Shlomo, from whom the Davidic dynasty descended, culminating in Mashiah. This conflict outwardly seemed like a struggle between different kingdoms who had strategic alliances, but in truth, it was aimed at Abraham and Lot, seeking to destroy Am Yisrael even before its emergence, and to prevent the possibility of Mashiah's arrival to redeem the Jewish People. In the next passage, the Midrash comments that these four kings represent the four empires that would later persecute the Jewish Nation – Babylonia, Persia, Greece, and Edom (associated with Rome and the Christian world). The Midrash here teaches us that just as the war waged by the four kings was driven by hostility toward Abraham Abinu and toward the nation he was creating, the subsequent wars will similarly be motivated by this ancient hatred. We are thus assured that just as G-d miraculously assisted Abraham Abinu in overcoming his enemies, we, too, will prevail over our hostile adversaries. We need to confidently place our trust in the Almighty, in the "Magen Abraham" ("Shield of Abraham"), and ask Him to protect us and deliver us from our enemies just as He helped our ancestors throughout history.

The Gospel of the Skull Crusher | KWR0053 Kingdom War Room Hosts: Dr. Michael K. Lake: Founder, Biblical Life College and Seminary, Scholar-in-Residence, Biblical Life Assembly, Co-Host of the Kingdom Intelligence Briefing, and Best-Selling Author. Dr. Mike Spaulding: Pastor, Lima Calvary Chapel, Host of Dr. Mike Live, aplogetist, and a prolific author. Dr. Corby Shuey: Pastor, Mount Zion Road Church, President-Elect of Biblical Life Seminary, and Christian author. Guest: Joel Richardson is a New York Times bestselling author, filmmaker, and Bible teacher known for his clear and passionate teaching on biblical prophecy, the return of Jesus, and God's redemptive plan for Israel and the nations. Through his books, films, and online content, Joel seeks to equip believers with a grounded, apocalyptic hope rooted in the Scriptures. The Gospel of the Skull Crusher: The Gloriously Good News of God's Plan to Fix Everything is a sweeping journey through the entire biblical story—from Eden to the New Jerusalem—revealing the Messiah as the promised "seed of the woman" who crushes the serpent's head (Genesis 3:15). This book traces the war between the two seeds through every major covenant, prophecy, and hope of Scripture. Combining biblical theology, prophetic insight, and devotional clarity, Joel Richardson unveils how the gospel is not merely about escaping this world, but about God's promise to restore all things through the victorious reign of His Son. To Purchase Book: store.joelstrumpet.com == Description Dr. Michael Lake is joined by Dr. Mike Spaulding, Dr. Corby Shuey, and special guest Joel Richardson (NYT bestselling author, filmmaker, Bible teacher) to unpack Joel's new book, The Gospel of the Skull Crusher: The Glorious Good News of God's Plan for Fixing Everything. From Genesis 3:15 and the "war of the seeds" to Jesus as the Divine Warrior, we explore why the Bible is not just a promise book—it's a war narrative with a guaranteed victory at the Cross, fully manifested at the Lord's return. We tackle the "now and not yet" paradigm, embodied hope and the resurrection, the prophetic centrality of Israel (Abrahamic & Davidic covenants), and why recovering a Hebraic, non-Platonic worldview matters for discipleship, evangelism, and everyday faith. Joel also shares why he crafted a tactile, heirloom-quality book (linen cover, foil, ribbon, full-color art) to help readers slow down, wonder, and worship—plus how to access his ongoing chapter-by-chapter Bible study series. Guest: Joel Richardson — joelstrumpet.com Book (direct): store.joelstrumpet.com Joel's App: "Joel Richardson Ministries" (iOS/Android) Partner with the Ministry: Kingdom Intelligence Briefing — https://www.kingdomintelligencebriefing.com Donate: store.biblicallifeassembly.org Mail: Biblical Life, P.O. Box 160, Seymour, MO 65746-0160 Scripture noted (ESV): "Beloved, we are God's children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is." — 1 John 3:2 (ESV) — Timeline of Topics (Adjust timestamps to your final edit length.) 00:00 – Opening & welcome; panel introductions; Joel's new book 02:10 – The Bible as a war narrative: Genesis 3:15 and the "war of the seeds" 06:40 – Jesus as Divine Warrior vs. the "soft" cultural caricature 09:55 – Rethinking "now and not yet": why the emphasis lands on "not yet" 15:20 – Embodied hope: resurrection, real bodies, real creation, real joy 19:45 – 1 John 2:28–3:3 and our identity as children of God (ESV) 24:30 – Speculative theology: timing of consciousness and the resurrection 28:40 – Heaven as the parent reality; millennial reign & restored order 34:55 – David & Goliath as prophetic pattern: skull-crushing the serpent 40:50 – Israel in God's plan: Abrahamic/Davidic covenants; restoration theme 49:30 – One New Man: Jews & Gentiles, veils lifted, Torah rightly understood 55:05 – Calling the Church out of Platonism and biblical illiteracy 1:00:20 – Making a tactile, heirloom book: design, art, and intent 1:05:10 – Tech vs. embodiment: reading slowly, discipling hearts 1:09:00 – Where to get the book; Joel's YouTube/app study series 1:12:10 – Final encouragements & how to partner with the ministry Hashtags #JoelRichardson, #GospelOfTheSkullCrusher, #Genesis315, #DivineWarrior, #Eschatology, #KingdomOfGod, #NowAndNotYet, #Israel, #AbrahamicCovenant, #DavidicCovenant, #BiblicalLifeTV, #Remnant, #EndTimes, #ResurrectionHope, #MessianicProphecy

This cluster of Psalms (25–33) centers on the theology of confident trust in God, marking a progression from the lament of the first cluster to the confession of the second, and now culminating in a posture of steadfast faith and patient waiting upon the Lord. Rooted in the Davidic tradition, these Psalms highlight the king as the paradigm of faith, whose unwavering reliance on God becomes the source of national blessing and divine deliverance. The recurring themes of trust, waiting, and hope are woven throughout, emphasizing that those who place their confidence in the Lord will not be put to shame, but will experience His salvation, vindication, and enduring presence. The Psalms point beyond the earthly king to the ultimate King, Jesus Christ, whose faithfulness secures victory and whose exalted reign brings peace and glory to all who trust in Him. Ultimately, this section invites God's people to live not in despair or mere confession, but in the victorious assurance of faith that waits upon the Lord, knowing that His promises are sure and His deliverance certain.

Doug Stuart welcomes Alex Bernardo—host of The Protestant Libertarian Podcast—to unpack his book-in-progress on politics, economics, and New Testament interpretation. Alex argues that modern readers (and many New Testament scholars) import post-Enlightenment categories—“politics,” capitalism, socialism—into the first century and then draw conclusions the biblical writers never intended. His remedy starts before exegesis: nail down stable definitions and widen “politics” beyond elections to how humans relate, wield authority, and organize life together.They zero in on Luke–Acts. From Caesar's census pushing Joseph and Mary to Bethlehem to Paul proclaiming the kingdom “unhindered” in Rome, Luke traces the reign of the crucified, risen, and ascended Son of David. In that frame, the Gospel is unavoidably political—not because it tells you how to vote, but because Jesus already reigns. The early church engages authorities without revolutionary violence, trusting the Spirit's power while keeping allegiance to Christ above every rival.Bernardo outlines his method-first opening: concrete definitions of capitalism and socialism; a spectrum framed by liberty versus authority and violence versus nonviolence; and the needed context of Greco-Roman and Second Temple Jewish history. He previews work-by-work studies—Acts 2 and 4 on sharing, the rich young ruler, the widow's mites, Romans 13, and 1 Peter 2—and explains why academic readings often lean left: institutional incentives, limited engagement with primary economic sources, and reliance on secondhand caricatures of economists and traditions (e.g., Hayek, the Austrians). The conversation ranges into theology too: recovering Jesus's concrete Davidic kingship, refusing to sever messianic identity from divine ontology, and practicing interpretive humility that lets the text correct us. Expect a big, careful book (roughly 450–500 pages) that raises the bar for Christians who care about Scripture, history, economics, and real-world power—and a discussion that resists anachronism while inviting principled, peaceable political discipleship today.Audio Production by Podsworth Media - https://podsworth.com Use code LCI50 for 50% off your first order at Podsworth.com to clean up your voice recordings and also support LCI!Full Podsworth Ad Read BEFORE & AFTER processing:https://youtu.be/vbsOEODpQGs  ★ Support this podcast ★

For centuries, a single line from Paul's letter to the Romans - “not all Israel is Israel” - has been used to rewrite the story of God's faithfulness.  But was Paul really declaring that the Church replaced Israel? Or was he weeping over his people, trusting that God's promises still stand? This episode takes a deep look into Romans 9–11 and Galatians 6, unpacking what Paul meant by “the Israel of God” and how a single mistranslated conjunction has shaped two millennia of confusion.  We'll explore the grief behind Paul's words, the endurance of God's covenants, and the modern drift that has led Christians to read prophecy as poetry and Israel's story as metaphor. As anti-Semitism rises and theology grows foggy, it's time to recover what the Apostle Paul never meant to erase: that Israel's unbelief doesn't cancel God's faithfulness - it magnifies it. Key Takeaways Paul's “anguish and unceasing sorrow” in Romans 9 reveals grief, not rejection. “Not all Israel is Israel” distinguishes the nation from its remnant, not Israel from the Church. God's covenants - Abrahamic, Mosaic, Davidic, and New - remain active and irrevocable. “The Israel of God” (Gal. 6:16) refers to Jewish believers, not the Church replacing Israel. Translation shifts like changing “and” to “even” have fueled replacement theology. The Church's inclusion in God's plan never meant Israel's exclusion. When we forget Israel, we lose the storyline of our own salvation. Chapter Markers (Approximate) 00:00 – Why “Not All Israel Is Israel” Is Misunderstood 05:00 – Paul's Heartbreak and the Faithfulness of God 14:00 – Israel's Covenants Still Stand 22:00 – The Real Meaning of “The Israel of God” 30:00 – How History and Translation Warped the Story 40:00 – Why This Matters for the Church Today 46:00 – God's Faithfulness and the Invitation to Clarity God's promises to Israel were never revoked - they're being fulfilled before our eyes. The story of redemption still runs through Jerusalem. Don't just listen - learn to read Scripture the way Paul wrote it: with tears in your eyes and hope in your heart. Explore more resources at thejewishroad.com, join us on the journey to Israel, or become one of The Few - standing with us as we help the Church make sense of God's story for Israel and the nations.

The book of 2 Kings concludes with the exile of Judah and the destruction of Jerusalem, yet it ultimately affirms God's unwavering faithfulness to His covenant promises despite national apostasy and judgment. Central themes include the inevitability of divine judgment for sin, the enduring reliability of God's Word, the critical importance of godly leadership, and the necessity of returning to Scripture for true reformation. Even in the midst of national collapse, God preserves a remnant, demonstrates His sovereignty over all nations, and ensures the continuation of the Davidic line, pointing forward to Christ. The narrative underscores that idolatry—whether in worship or allegiance—leads to ruin, while God's power is magnified through human weakness. Most profoundly, it proclaims that hope endures beyond judgment, as God's mercy triumphs over sin, offering restoration to all who turn to Him, and affirming that His kingdom will prevail through faith, not human effort.

We explore the devastating fall of Jerusalem to the Babylonian Empire in 586 BC. We examine God's faithfulness in both promises and judgments, as seen through the lens of the Sinai Covenant. The episode delves into the three stages of Babylon's invasion, culminating in the destruction of Solomon's Temple and the exile of Judah. We discuss how this event fulfilled the curses of the covenant, scattering Abraham's nation and to the seeming failure the Davidic and Abrahamic promises.Support the showRead along with us in the Bible Brief App! Try the Bible Brief book for an offline experience!Get your free Bible Timeline with the 10 Steps: Timeline LinkSupport the show: Tap here to become a monthly supporter!Review the show: Tap here!Want to go deeper?...Download the Bible Brief App!iPhone: App Store LinkAndroid: Play Store LinkWant a physical book? Check out "Bible Brief" by our founder!Amazon: Amazon LinkWebsite: biblebrief.orgInstagram: @biblelitTwitter: @bible_litFacebook: @biblelitEmail the Show: biblebrief@biblelit.org Want to learn the Bible languages (Greek & Hebrew)? Check out ou...

In this episode of Theologically Driven, Dr. Dunham joins the conversation to explore his recent article published in the Spring 2025 edition of the Master's Seminary Journal. He presents a compelling case for the Abrahamic Covenant as the biblical foundation for missions, arguing that God's promise to bless all nations through Abraham and his seed is central to understanding the church's mission today.Dr. Dunham walks through the development of the covenant across Genesis, offering a unique four-stage framework—promise, ratification, sign, and affirmation—and explains why terms like “unconditional” may not fully capture the covenant's nature. He also discusses how the Abrahamic Covenant relates to other biblical covenants, especially the Davidic and New Covenants, and what this means for the continuity of Israel in God's redemptive plan.The conversation challenges broader definitions of missions that include social justice and creation care, urging a return to a gospel-centered focus rooted in Scripture. Whether you're a pastor, missionary, or student of theology, this episode offers rich insights into biblical theology and its practical implications for global missions today.Learn More about DBTS at https://dbts.edu

In this episode, Joel Settecase — apologist, teacher, and President of The Think Institute — unpacks the first distinctive of New Covenant Theology:God has one plan, revealed in many covenants, and it's all centered on Jesus Christ.Through a deep dive into Scripture, Joel explores how the biblical covenants — from Noah to Abraham, Moses, David, and the New Covenant — fit together perfectly within God's unified redemptive plan. If you've ever wondered how the Old and New Testaments connect, this episode will clarify the big picture of God's work in history and in your life.Why God has one plan of salvation, not separate plans for Israel and the Church.How every covenant — Noahic, Abrahamic, Mosaic, Davidic, and New — points to and is fulfilled in Jesus Christ.Why salvation has always been by faith, from the Old Testament through today.The stunning continuity of Scripture and how the gospel was preached even to Abraham.How the New Covenant transforms believers, granting forgiveness, righteousness, and the indwelling Holy Spirit.Why understanding God's one plan deepens your worship, strengthens your confidence, and equips you to lead your family in the biblical worldview.Help us equip Christian men to lead their families with biblical clarity and confidence.Partner with The Think Institute today:

Our Blessed Mother was the 3rd person in history conceived without Original sin. Our Blessed Mother accepted the responsibility of her Immaculate conception - 1:31 Bible Study from 1 Timothy 2:1-8 and John 19 - 5:40 Letters - 27:21 Gail – Are the linens used during Mass and on the altar rinsed in a Sacrarium? – 27:29 Gino - If Joseph was an older man with sons, wouldn’t his sons have inherited the Davidic throne? -30:21 Word of the Day - “Robbed” - 41:53 Phones Susan - A friend of mine wants to baptize one of her grand daughters. Is this ok? - 43:34 Nathan - How to balance saying the words of the rosary and the actual meditations. - 46:05

A braita explains that the words “מעם הארץ” — “from one of the land” — mentioned in the section about the individual’s sin offering serve to exclude the king and the kohen gadol. The braita then questions this drasha, noting that the king and kohen gadol are already explicitly excluded by the verses. It concludes that the exemption in the braita for the kohen gadol applies in a case where he committed a forbidden act unwittingly, but without relying on an erroneous ruling. The exemption for the king applies when he sinned before being appointed. However, this interpretation aligns only with Rabbi Shimon’s view, as the rabbis maintain that in such a case, the king must bring an individual sin offering. To reconcile this with the rabbis’ position, Rav Zevid in the name of Rava suggests a scenario in which the king ate half the requisite amount of forbidden fat (cheilev) before becoming king, and then ate the other half afterward. In this case, he would not be obligated to bring an individual sin offering. Rava asked Rav Nachman: if someone ate half the requisite amount before becoming king, then became king, and later ceased being king before eating the second half, would the two halves combine to obligate him to bring an individual sin offering? They attempt to resolve the question by comparing it to a parallel case involving a Jew who ceased practicing religion, a meshumad, but the comparison is ultimately rejected. Rabbi Zeira asked Rav Sheshet, according to Rabbi Shimon’s position: if someone ate a piece of fat whose status — permitted or forbidden — was unclear, and only discovered the issue after becoming king, would he bring a provisional guilt offering? The reasoning is that the type of sacrifice does not change with the person’s change in status from a regular individual to a king. The question remains unresolved. A braita presents two different drashot to derive that a meshumad does not bring an individual sin offering. The practical difference between the two derivations is explored. There is a debate regarding which transgressions qualify someone as a meshumad. A braita explains that when the Torah refers to a nasi, it means a king — as no one is above him except God. Rabbi Yehuda haNasi, known as Rebbi, asked Rabbi Chiya whether he would be required to bring the unique offering designated for a nasi. Rabbi Chiya responded that Rebbi had a counterpart in Babylonia, the Exilarch, and therefore did not meet the criteria of someone who has no one above him but God. A difficulty is raised, as both kings of the kingdoms of Judea and Israel would bring the offering, yet it is explained that Rebbi was subservient to the Exilarch. Rav Safra offers a different version of the discussion between Rebbi and Rabbi Chiya. The kohen gadol who brings a unique sacrifice is specifically one who was anointed with the shemen hamishcha, the special oil prepared by Moshe. The Mishna outlines the legal differences between a kohen gadol who was anointed and one who assumed the role by wearing the special garments. It also distinguishes between a kohen gadol currently serving and one who is no longer in the position. A braita records a debate between Rabbi Yehuda and Rabbi Yosi regarding whether the shemen hamishcha was prepared in a miraculous manner. Rabbi Yehuda, who believes it was prepared miraculously, supports his view by citing several miracles associated with the oil, arguing that its miraculous preparation should not be surprising. If a king inherits the throne from his father, he is not anointed, but the kohen gadol is. Only kings from the Davidic dynasty were anointed. Challenges to this theory are raised: Shlomo was anointed despite his father being king, and Yehu, an Israelite king, was also anointed. These are resolved by explaining that Yehu was anointed with balsam oil, not the shemen hamishcha, and that Shlomo’s anointment was due to uncertainty over succession. Yehoachaz, whose father was also king, was anointed because he became king instead of his older brother Yehoyakim, who was two years his senior. Was he really two years his senior? The Gemara delves into the different verses to understand the age order among the brothers.