Podcasts about deuteronomic

Scripture Reading: Acts 13:13-52 13:13 Then Paul and his companions put out to sea from Paphos and came to Perga in Pamphylia, but John left them and returned to Jerusalem. 13:14 Moving on from Perga, they arrived at Pisidian Antioch, and on the Sabbath day they went into the synagogue and sat down. 13:15 After the reading from the law and the prophets, the leaders of the synagogue sent them a message, saying, “Brothers, if you have any message of exhortation for the people, speak it.” 13:16 So Paul stood up, gestured with his hand and said, “Men of Israel, and you Gentiles who fear God, listen: 13:17 The God of this people Israel chose our ancestors and made the people great during their stay as foreigners in the country of Egypt, and with uplifted arm he led them out of it. 13:18 For a period of about forty years he put up with them in the wilderness. 13:19 After he had destroyed seven nations in the land of Canaan, he gave his people their land as an inheritance. 13:20 All this took about four hundred fifty years. After this he gave them judges until the time of Samuel the prophet. 13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled forty years. 13:22 After removing him, God raised up David their king. He testified about him: ‘I have found David the son of Jesse to be a man after my heart, who will accomplish everything I want him to do.' 13:23 From the descendants of this man God brought to Israel a Savior, Jesus, just as he promised. 13:24 Before Jesus arrived, John had proclaimed a baptism for repentance to all the people of Israel. 13:25 But while John was completing his mission, he said repeatedly, ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!' 13:26 Brothers, descendants of Abraham's family, and those Gentiles among you who fear God, the message of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize him, and they fulfilled the sayings of the prophets that are read every Sabbath by condemning him. 13:28 Though they found no basis for a death sentence, they asked Pilate to have him executed. 13:29 When they had accomplished everything that was written about him, they took him down from the cross and placed him in a tomb. 13:30 But God raised him from the dead, 13:31 and for many days he appeared to those who had accompanied him from Galilee to Jerusalem. These are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, 13:33 that this promise God has fulfilled to us, their children, by raising Jesus, as also it is written in the second psalm, ‘You are my Son; today I have fathered you.' 13:34 But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: ‘I will give you the holy and trustworthy promises made to David.' 13:35 Therefore he also says in another psalm, ‘You will not permit your Holy One to experience decay.' 13:36 For David, after he had served God's purpose in his own generation, died, was buried with his ancestors, and experienced decay, 13:37 but the one whom God raised up did not experience decay. 13:38 Therefore let it be known to you, brothers, that through this one forgiveness of sins is proclaimed to you, 13:39 and by this one everyone who believes is justified from everything from which the law of Moses could not justify you. 13:40 Watch out, then, that what is spoken about by the prophets does not happen to you: 13:41 ‘Look, you scoffers; be amazed and perish! For I am doing a work in your days, a work you would never believe, even if someone tells you.' ” 13:42 As Paul and Barnabas were going out, the people were urging them to speak about these things on the next Sabbath. 13:43 When the meeting of the synagogue had broken up, many of the Jews and God-fearing proselytes followed Paul and Barnabas, who were speaking with them and were persuading them to continue in the grace of God. 13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. 13:45 But when the Jews saw the crowds, they were filled with jealousy, and they began to contradict what Paul was saying by reviling him. 13:46 Both Paul and Barnabas replied courageously, “It was necessary to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we are turning to the Gentiles. 13:47 For this is what the Lord has commanded us: ‘I have appointed you to be a light for the Gentiles, to bring salvation to the ends of the earth.' ” 13:48 When the Gentiles heard this, they began to rejoice and praise the word of the Lord, and all who had been appointed for eternal life believed. 13:49 So the word of the Lord was spreading through the entire region. 13:50 But the Jews incited the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out of their region. 13:51 So after they shook the dust off their feet in protest against them, they went to Iconium. 13:52 And the disciples were filled with joy and with the Holy Spirit.OutlinePaul's Speech at the SynagogueA message of exhortation for the peopleHear me Men of Israel, and Gentile God FearersThe God of Israel chose our ancestorsGod made the people great in Egypt and led them outGod endured the people in the wildernessGod gave the people the landGod gave the people judgesGod gave the people a kingGod removed the bad king (Saul) and gave the people a good king (David)From the David came Jesus the SaviorJohn the Baptist announced repentance and JesusLike the prophets predicted, the people did not recognize Jesus and killed himJesus was crucified, buried, and then appeared to manySo, “we proclaim to you the good news about the promise to our ancestors,” the promise has been fulfilledThe Son shall never see decayThrough the Son there is forgiveness of sinsThrough the Son there is the justification the law of Moses could not bringSo, do not scoff and believeFrom the Law to the MessiahWith minor modifications, the explanations below come from Jason A. Staples' Paul and the Resurrection of Israel: Jews, Former Gentiles, Israelites.The law (Torah) was never going to work—it was never going to be followedDeuteronomy 31:16–1831:16 Then the LORD said to Moses, “You are about to die, and then these people will begin to prostitute themselves with the foreign gods of the land into which they are going. They will reject me and break my covenant that I have made with them. 31:17 At that time my anger will erupt against them and I will abandon them and hide my face from them until they are devoured. Many disasters and distresses will overcome them so that they will say at that time, ‘Have not these disasters overcome us because our God is not among us?' 31:18 But I will certainly hide myself at that time because of all the wickedness they will have done by turning to other gods.Deuteronomy 31:24–3031:24 When Moses finished writing on a scroll the words of this law in their entirety, 31:25 he commanded the Levites who carried the ark of the LORD's covenant, 31:26 “Take this scroll of the law and place it beside the ark of the covenant of the LORD your God. It will remain there as a witness against you, 31:27 for I know about your rebellion and stubbornness. Indeed, even while I have been living among you to this very day, you have rebelled against the LORD; you will be even more rebellious after my death! 31:28 Gather to me all your tribal elders and officials so I can speak to them directly about these things and call the heavens and the earth to witness against them. 31:29 For I know that after I die you will totally corrupt yourselves and turn away from the path I have commanded you to walk. Disaster will confront you in the days to come because you will act wickedly before the LORD, inciting him to anger because of your actions.” 31:30 Then Moses recited the words of this song from start to finish in the hearing of the whole assembly of Israel. Deuteronomy 30:1–630:1 “When you have experienced all these things, both the blessings and the curses I have set before you, you will reflect upon them in all the nations where the LORD your God has banished you. 30:2 Then if you and your descendants turn to the LORD your God and obey him with your whole mind and being just as I am commanding you today, 30:3 the LORD your God will reverse your captivity and have pity on you. He will turn and gather you from all the peoples among whom he has scattered you. 30:4 Even if your exiles are in the most distant land, from there the LORD your God will gather you and bring you back. 30:5 Then he will bring you to the land your ancestors possessed and you also will possess it; he will do better for you and multiply you more than he did your ancestors. 30:6 The LORD your God will also cleanse your heart and the hearts of your descendants so that you may love him with all your mind and being and so that you may live.A new covenant is comingJeremiah 31:31–34.31:31 “Indeed, a time is coming,” says the LORD, “when I will make a new covenant with the people of Israel and Judah. 31:32 It will not be like the old covenant that I made with their ancestors when I delivered them from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” says the LORD. 31:33 “But I will make a new covenant with the whole nation of Israel after I plant them back in the land,” says the LORD. “I will put my law within them and write it on their hearts and minds. I will be their God and they will be my people. 31:34 “People will no longer need to teach their neighbors and relatives to know me. For all of them, from the least important to the most important, will know me,” says the LORD. “For I will forgive their sin and will no longer call to mind the wrong they have done.”This passage presumes the following three premises:(1) Israel's covenantal infidelity: The passage explicitly states that the reason a new covenant is needed is that Israel has broken the covenant made at the exodus from Egypt through infidelity and injustice.(2) The curse of the covenant: Israel consequently no longer stands in a relationship of covenantal favor with YHWH. This is made explicit in Hosea.Hosea 1:9Then the LORD said: “Name him ‘Not My People' (Lo-Ammi), because you are not my people and I am not your God.”Like the other nations, Israel now stands under God's wrath rather than under covenantal favor until the covenant is renewed.(3) Future restoration: YHWH will nevertheless renew his covenant with Israel and Judah, reelecting and readopting Israel as his people and restoring them to covenantal relationship and favor: “I will be their God and they will be my people” (Jer 31:33).God promises not only to return and restore Israel but also to rectify the root cause of Israel's present plight: the infidelity and injustice that brought Israel under the covenantal curse in the first place. That is, whereas the broken covenant had been contingent on Israel's obedience to external written instructions (Torah), the new covenant will involve YHWH writing his Torah on the heart of Israel, who will then naturally fulfill the parameters of the covenant.Of course, while the specific language and imagery of the new covenant prophecy is unique, the idea that Israel's restoration will be accompanied by Israel's transformation into a just people is by no means unusual in the prophets. On the contrary, it is a biblical commonplace that since Israel's exile was the result of Israel's infidelity, Israel's restoration will necessarily involve renewed fidelity and righteousness. Restated in more familiar Pauline vernacular, Israel's restoration requires Israel's justification—that is, for Israel to be restored, Israel must become a righteous people who live according to YHWH's stipulations. This ethical transformation will then ensure that the restoration is permanent, a sentiment reflected in the prophetic declaration, “Your people shall all be righteous; they shall possess the land forever” (Isa 60:21).The new covenant shall come about by divine transformation—new heartsEzekiel 11:17–2111:17 “Therefore say: ‘This is what the sovereign LORD says: When I regather you from the peoples and assemble you from the lands where you have been dispersed, I will give you back the country of Israel.' 11:18 “When they return to it, they will remove from it all its detestable things and all its abominations. 11:19 I will give them one heart and I will put a new spirit within them; I will remove the hearts of stone from their bodies and I will give them tender hearts, 11:20 so that they may follow my statutes and observe my regulations and carry them out. Then they will be my people, and I will be their God. 11:21 But those whose hearts are devoted to detestable things and abominations, I hereby repay them for what they have done, says the sovereign LORD.” Ezekiel 36:24–3136:24 “ ‘I will take you from the nations and gather you from all the countries; then I will bring you to your land. 36:25 I will sprinkle you with pure water and you will be clean from all your impurities. I will purify you from all your idols. 36:26 I will give you a new heart, and I will put a new spirit within you. I will remove the heart of stone from your body and give you a heart of flesh. 36:27 I will put my Spirit within you; I will take the initiative and you will obey my statutes and carefully observe my regulations. 36:28 Then you will live in the land I gave to your fathers; you will be my people, and I will be your God. 36:29 I will save you from all your uncleanness. I will call for the grain and multiply it; I will not bring a famine on you. 36:30 I will multiply the fruit of the trees and the produce of the fields, so that you will never again suffer the disgrace of famine among the nations. 36:31 Then you will remember your evil behavior and your deeds which were not good; you will loathe yourselves on account of your sins and your abominable deeds.2 Corinthians 3:1–63:1 Are we beginning to commend ourselves again? We don't need letters of recommendation to you or from you as some other people do, do we? 3:2 You yourselves are our letter, written on our hearts, known and read by everyone, 3:3 revealing that you are a letter of Christ, delivered by us, written not with ink but by the Spirit of the living God, not on stone tablets but on tablets of human hearts. 3:4 Now we have such confidence in God through Christ. 3:5 Not that we are adequate in ourselves to consider anything as if it were coming from ourselves, but our adequacy is from God, 3:6 who made us adequate to be servants of a new covenant not based on the letter but on the Spirit, for the letter kills, but the Spirit gives life.Paul emphasizes divine transformative activity in 2 Corinthians 3, where he explains that Messiah has written on the Corinthians themselves, “not with ink but with the spirit of the living God, not on tablets of stone but on tablets of human hearts” (3:3). They have thereby been incorporated in “a new covenant, not of the letter but of the spirit—for the letter kills, but the spirit gives life” (3:6). This passage is especially important not only because it explicitly invokes the new covenant and heart transformation of Jeremiah 31 but also because it reveals how Paul links that promise with Ezekiel's declaration that YHWH would “give you a new heart and a new spirit” (Ezekiel 11:19; 36:26), connecting the new covenant with the spirit language that so permeates the Pauline epistles.Remarkably, the prevalence of these very concepts of spirit, heart transformation, justification by grace, and new creation in the Pauline epistles have frequently been understood as evidence that Paul has departed from a traditional Jewish covenantal framework.This is a puzzling claim in light of other early Jewish evidence that strongly associates the reception of the spirit with the new covenant. Based on that evidence and Paul's own conflation of “new covenant” and “spirit” in 2 Corinthians 3:3–6, it is apparent that Paul's emphasis on receiving the spirit does not signal a departure from traditional Jewish covenantal theology but instead demonstrates exactly the opposite. In the Prophets, the promise of the spirit is all about Israel being empowered to obey, and Paul's references to the gift of the spirit, circumcision of the heart, and other related concepts are ways of saying that the new covenant has been initiated. This is why Paul writes to the Thessalonians of his confidence that “you yourselves are taught by God to love one another” because God has “given his sacred spirit to you”—that is, the new covenant promise of intrinsic divine instruction and ethical transformation has come to pass.The law (Torah) is a curse not because it is bad but because it is good but it was not (and will not be) followedRomans 3:19–233:19 Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God. 3:20 For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin. 3:21 But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed—3:22 namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction, 3:23 for all have sinned and fall short of the glory of God.Deuteronomy 30:15–1830:15 “Look! I have set before you today life and prosperity on the one hand, and death and disaster on the other. 30:16 What I am commanding you today is to love the LORD your God, to walk in his ways, and to obey his commandments, his statutes, and his ordinances. Then you will live and become numerous and the LORD your God will bless you in the land which you are about to possess. 30:17 However, if you turn aside and do not obey, but are lured away to worship and serve other gods, 30:18 I declare to you this very day that you will certainly perish!This framework helps explain Paul's assertion that those “from works of Torah are under a curse” (Galatians 3:10) and his strident insistence on the inability of the “letter” or “works of Torah” to make God's people righteous. The Torah itself prospectively declares Israel's infidelity to be inevitable because even as the new generation prepared to enter the Promised Land, YHWH still had not given them “a heart to know, nor eyes to see, nor ears to hear to this day” (Deut 29:3). Consequently, when (not if) the covenant has been broken and the people have fallen under the curse, Israel's God will be vindicated for his dealings with his people (Deut 31:16–22). YHWH's justness is all the more demonstrated in that even after Israel's inevitable infidelity, he will yet redeem them, at which time he finally will circumcise their hearts, enabling them to keep the (renewed) covenant henceforth (Deuteronomy 30:1–14). The Book of the Torah is therefore given to Israel “as a witness against you” (Deuteronomy 31:26), in anticipation of Israel's covenant-breaking, thereby vindicating YHWH in light of what will come. That is, later hearers and readers will be able to recognize that Israel has been unfaithful despite YHWH's fidelity.The knowledge of sin is revealed through Torah precisely because sin had not been removed from the heart of Israel when the Torah was given. But without a command to transgress, that sin lay latent, present but hidden: “where there is no law, there is no transgression” (Romans 4:15). The command is therefore necessary to awaken and reveal sin in order that sin may be dealt with. This is what Paul means when he says “I would not have known sin except through the law” (7:7). Consequently, although “the Torah is sacred, and the command is sacred and just and good” (7:12), because of the presence of sin in the flesh, it is nevertheless an administration of death (2 Corinthians 3:7), since “the command which was for life, the same was for death” (Romans 7:10).The problem is not with the command but with the inclination of the people, and the command reveals that problem precisely by “bringing about my death through what is good so that through the command sin would become utterly sinful” (Romans 7:13). That is, since the Torah is good, the fact that the command resulted in death reveals the true source of that death—sin dwelling in the “fleshly” inclination of those to whom the command was given, who are not only unable to keep the command but inclined to rebel against it (7:8–9, 14; 8:7).While the command reveals that sinful inclination, it cannot remove it. That removal, Paul argues, must take place pneumatically, on the same “spiritual” plane as the Torah itself, through the circumcision of the heart by the spirit.Does faith nullify the law? No!Romans 3:313:31 Do we then nullify the law through faith? Absolutely not! Instead we uphold the law.It is in this respect that Paul can argue that his gospel in no way “discontinues Torah through fidelity” but rather “establishes Torah” (Rom 3:31). He is not arguing that the Torah has been eliminated, nor does he argue against “legalism” or “law-keeping.” Instead, he argues for a particular understanding of the written Torah's function. “The works of Torah,” he argues, are not a means through which the covenant can be kept or reestablished – the covenant has been broken and cannot be renewed in that manner. Instead, the written Torah, in its proper function, simultaneously serves as a witness to God's justness and fidelity over and against Israel's infidelity and injustice while also pointing forward to the ultimate pneumatic justification of God's people via the new covenant after passing through the curse for disobeying the command – that is, after the age of wrath.The Spirit of Christ is God's glory revealed2 Corinthians 3:7–183:7 But if the ministry that produced death—carved in letters on stone tablets—came with glory, so that the Israelites could not keep their eyes fixed on the face of Moses because of the glory of his face (a glory which was made ineffective), 3:8 how much more glorious will the ministry of the Spirit be? 3:9 For if there was glory in the ministry that produced condemnation, how much more does the ministry that produces righteousness excel in glory! 3:10 For indeed, what had been glorious now has no glory because of the tremendously greater glory of what replaced it. 3:11 For if what was made ineffective came with glory, how much more has what remains come in glory! 3:12 Therefore, since we have such a hope, we behave with great boldness, 3:13 and not like Moses who used to put a veil over his face to keep the Israelites from staring at the result of the glory that was made ineffective. 3:14 But their minds were closed. For to this very day, the same veil remains when they hear the old covenant read. It has not been removed because only in Christ is it taken away. 3:15 But until this very day whenever Moses is read, a veil lies over their minds, 3:16 but when one turns to the Lord, the veil is removed. 3:17 Now the Lord is the Spirit, and where the Spirit of the Lord is present, there is freedom. 3:18 And we all, with unveiled faces reflecting the glory of the Lord, are being transformed into the same image from one degree of glory to another, which is from the Lord, who is the Spirit.Paul presents the Torah revealed through Moses (the “letter”) as a mediated and attenuated version of the unmediated, heavenly, spiritual, eternal Torah revealed to Moses. It is the latter Torah—the “Torah of fidelity” (Rom 3:27)—that Paul understands as written on the hearts of new covenant members, who no longer must look to “Moses” to see the glory of God filtered through the veil because they now see what Moses himself saw.The Messiah has put an end to the age of wrath—he has atoned for the people and changed their heartsIn summary, when Paul speaks of deliverance “from this present evil age” (Galatians 1:4; cf. Romans 12:2) and proclaims that now is the “season of good favor” (2 Corinthians 6:2), he is operating from within the same framework as his contemporaries who referred to “the age of wrath.”Israel is under the ongoing reality of the Deuteronomic curses, of which death itself is the ultimate curse. For Israel to overcome death, God himself will have to provide the solution to Israel's chronic infidelity. This traditional connection between Israel's restoration and justification (that is, becoming a righteous and just people) explains why justification is so central to the gospel. The messiah died to put an end to the age of wrath characterized by sin and to inaugurate a new era of God's favor characterized by fidelity mediated through the spirit and resulting in the blessings promised to God's people of old. Whereas Israel's moral impairment and inclination to sin meant the Torah could never grant what it promised (Romans 8:3), God has acted to fulfill that promise, providing a new heart and new spirit capable of exceeding the justness that could be accomplished through the written Torah (Romans 8:2–4, 9–17; 2 Corinthians 3:4–18).But the end of the age of wrath does not mark a discontinuation of Torah (Romans 3:31). In the death of the messiah who fulfilled the Torah's requirements to end the wrath brought about by disobedience to Torah (cf. Romans 4:15; 3:19–31), the Torah has come to its telos (Rom 10:4): the curse of death followed by the renewed life promised by the Torah itself. Those who have received the spirit are therefore no longer “under Torah but under favor” (Rom 6:14–15), having moved beyond the age of wrath into the age of favor.

Get ready to unlock the profound wisdom of Psalm 119 with local evangelist David Brickey. Have you ever wondered what the longest chapter in the Bible reveals about our relationship with God's law? In this episode, David brings fresh insights and personal reflections, guiding us through the psalmist's deep-seated desire and remarkable confidence in God's statutes. We'll explore the unique acrostic structure of the psalm and the multifaceted perspectives it offers, including the tension between humanity's failures and God's enduring grace.Our conversation doesn't stop there. We delve into the historical context of God's law, from Mount Sinai to the Deuteronomic era, exploring key moments that shaped Israel's relationship with divine commandments. Through a heartfelt discussion on the balance between the Pharisees' rule-keeping and the deeper spiritual meanings intended by God, we emphasize the importance of sincere devotion over mere outward compliance. David shares his thoughts on how Psalm 119, particularly verse 25, emphasizes the transformative power of God's word and the need for continual introspection and reliance on His guidance.As we reflect on the emotional depth of Psalm 119, you'll hear about the psalmist's struggles with grief, self-deception, and the dual nature of loving God's law while feeling inadequate. Discover how everyday actions, when viewed through the lens of God's blessings, can hold sacred significance. This episode underscores the journey of discipleship, the value of repentance, and the importance of seeking God's mercy in every aspect of life. Join us for a meaningful exploration of Psalm 119 that promises to enrich your spiritual understanding and devotion.Support the Show.

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After the ministries of God's prophets Elijah and Elisha, Israel still persists in sin. As a consequence, further curses of the Deuteronomic covenant are unleashed resulting in war, famine, draught, and general unrest. God purges the House of Ahab through King Jehu, but the house of David is nearly wiped out as a consequence. Enjoy this sample from Lesson 8, "Approaching Exile" (2 Kings 8-13)," from Dr. Nick's course, "1-2 Kings: The Glory and Exile of the Davidic Kingdom." Anyone can join our community of students and stream the entire audio lesson and full course (and other courses too!) whenever they wish.

Struggling with temptation? Jesus shows off His identity and power in our wilderness. That's out theme today. Welcome! Hello my friends! Stephanie here. It is so, so good to get ready to dive into another Bible lesson today. I want to take a moment to thank you for your continued support and for being a part of the Gospel Spice podcast family. Your enthusiasm and engagement mean the world to us! We have no small topic ahead of us! We are exploring the temptation of Jesus and how it relates to our own struggles with sin and temptation. Last week, we discussed the necessity of God's perfect justice and the problem his love presents. We discovered that there is no cutoff or grading system for entering heaven. Instead, God, in His love, came up with a solution through Jesus on the cross. Today, we'll examine Matthew 4, where Jesus faces temptation in the wilderness. We'll see how Jesus, fully God and fully man, withstands the pressure and inspires us to true obedience and surrender. We'll also uncover the significance of the number 40 in Scripture and the parallels between Jesus' experience and Israel's wilderness journey. Through Matthew's account, we will see how Satan cunningly approached Jesus, acknowledging him as the Son of God, but attempting to entice Jesus to use His powers for personal gain. Jesus, however, remained true to His heaven-born calling and responded with divine wisdom, quoting from the book of Deuteronomy to ward off Satan's attacks. Matthew emphasizes Jesus' obedience to the commandments of the Deuteronomic covenant, highlighting that Jesus succeeded where Israel consistently failed. This passage serves as a reminder that no human can attain the perfection of God's standards. Yet, in facing temptation head-on, Jesus demonstrates His unmatched loyalty to God and establishes Himself as the only Savior. I warmly encourage you to listen to the full episode, as we unpack the profound implications of Jesus' temptation and its relevance to our lives today. Whether you are currently facing your own season of weakness or seeking inspiration for true obedience, I pray that our time together today will provide valuable insights and practical application points. As a podcast that strives to bring you thought-provoking content and deep dives into the Gospel, we want to invite you to join us on this transformative journey. Share this episode with your friends and family, engage in conversations around the significance of temptation and obedience, and continue to seek the truth that sets us free. We here are incredibly grateful for your ongoing support and cannot wait to embark on new explorations of the Gospel with you. So, grab your Bible and let's jump right in to this intriguing passage. Welcome to Gospel Spice. Have you ever wondered what it would be like to sit alongside Jesus and his initial audience? To experience the fresh spiritual flavors that the Messianic Jewish culture weaves into the four gospels? Well, that's exactly what we here aim to do through this original series, JESUS RABBI AND LORD. Stephanie invites you to dig deep into Scripture, unearthing raw diamonds that may need a little cleaning up, but will ultimately shine brightly. So get ready to embark on this enlightening and transformative journey with Gospel Spice. Prepare to encounter Jesus in a way that resonates with our modern world and discover the richness of the gospel through the lens of Jewish culture. Let's dig deep, uncover the hidden spices, and experience the beauty of the Scriptures together. Welcome to Gospel Spice! Grab your headphones, hit play, and let Gospel Spice be the catalyst for encountering Jesus in a way you've never experienced before! Go to gospelspice.com for more, and go especially to gospelspice.com/podcast to enjoy our guests! Interested in our blog? Click here: gospelspice.com/blog We invite you to check out the first episode of each of our series, and decide which one you will want to start with. Go to gospelspice.com for more, and go especially to gospelspice.com/podcast to enjoy our guests! Interested in our blog? Click here: gospelspice.com/blog Identity in the battle | Ephesians https://www.podcastics.com/episode/74762/link/ Centering on Christ | The Tabernacle experience https://www.podcastics.com/episode/94182/link/ Shades of Red | Against human oppression https://www.podcastics.com/episode/115017/link/ God's glory, our delight  https://www.podcastics.com/episode/126051/link/   Do you enjoy Gospel Spice? Then let's deepen our relationship! There are 4 very simple ways to do that, and it would truly mean the world to us.  1- If you've enjoyed this episode, you will love receiving our newsletter. 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So, would you please invest 3 to 5 minutes of your time, maybe even right now, to do one (or more!) of the following suggestions: 1-      signup on our website for our newsletter to receive gifts you're going to love - at Gospelspice.com/signup 2-      find us on YouTube, and see what content we've put together to help you grow closer to Jesus - at https://www.youtube.com/gospelspice 3-      rate Gospel Spice on your listening app – it's one of the easiest ways to share the gospel! 4-      and finally, tell us how we can pray for you! Go to gospelspice.com for more, and go especially to gospelspice.com/podcast to enjoy our guests! Interested in our blog? Click here: gospelspice.com/blog Bonjour! Gospel Spice exists to inspire our generation to delight in God. We do this through the podcast, online Bible studies, leadership trainings, and more. We want to serve Christ-followers who seek to live a life spiced with the gospel. We want to love God, because He first loved us. We want to experience the fullness of life with Him—and not be content with stale, boring, leftover faith. Jesus tells us that the most important thing is to love the Lord our God, so we take Him seriously. He adds that we are to love our neighbor as ourselves. Now, there are many ways to do that, but I have always personally felt deep compassion for victims of human trafficking – it is modern day slavery, and it revolts the heart of God. And so, they are our particular neighbors here at Gospel Spice. We want to play our part in raising awareness and then financially supporting those who fight this great evil.   Now we would love to invite you to join the team in one of three ways: 1, pray Gospel Spice forward – pray for our guests, our listeners and participants, and for us too! 2, play Gospel Spice forward by telling your friends about us, and by please leaving positive reviews and comments on your podcast listening app; and 3rd, PAY GospelSpice forward. Less than 1% of our listeners are supporting us financially. We need your help! Please pay Gospel Spice forward today. It can be a one-time donation, or a monthly one, for the amount of your choice. Your donation is fully tax-deductible in the US. Plus, once we cover our costs, a significant portion of your donation will be given back to Christian organizations that fight human trafficking, and that we vet thoroughly. So, you can know that every dime you give is used for the Kingdom of God. Every little bit helps. So, be part of the spice of the gospel by becoming a financial partner today! How would you describe the best leaders you have personally learned from? I think teachability, humility and a deep dependence on Christ would top my list. And therefore, To be a leader is to know how to go to the source to get replenished. To lead well, you need to go to the well yourself. Also, To be an effective Christian leader is to know that you can only lead well when you are led well. And then you go and reproduce in others what Jesus has done in you. In the words of Paul, you are able to say, "… what you have heard from me in the presence of many witnesses, entrust to faithful men who will be able to teach others also." 2Timothy 2:2 – Paul describes 4 generations of leaders in this passage. Himself, Timothy, who leads others who then will lead others. When you drink from the leading well, you lead well. So, we invite you to join us on The Leading Well, a brand new leadership course by Gospel Spice Ministries. Details at https://www.gospelspice.com/leadership  To be a leader is to have a posture of the heart that is always thinking in terms of go, make, do. In the words of Jesus at the great commission, He calls us to GO to all the world, MAKE disciples and Do the things he has called us to do. Go, Make, Do. We see “the well” as a place of refreshing – for yourself but also so that you can bring refreshing through God's Word to others. We want to come alongside you and equip you with a blueprint to lead others well, in the context of your own life and calling – from small groups to one on one mentoring and much larger settings. So, we invite you to join us on The Leading Well. Drink from the well, and lead well. Welcome! Support us on Other, PayPal and Other!

Today we ask the question - Who put the "Deuteronomic" in the Deuteronomistic Histories? Plus thousands of people die, so all in all a pretty jam packed episode. Our focus is King Josiah, about whom much ink has been spilled, and after him we will briefly look around at the emerging Babylonian Empire, then quickly destroy Jerusalem to finally round out our extended look at biblical history. The first Oldest Stories book, covering Sumer and Akkad, is available for purchase: https://a.co/d/64mxp6w --- Send in a voice message: https://podcasters.spotify.com/pod/show/oldeststories/message

In Even the Devil Quotes Scripture, Robyn J. Whitaker looks to the Bible as a guide to interpreting the Bible, and her findings breathe new life into our understanding and use of Scripture. As it turns out, the uses of Scripture within Scripture are flexible, open to frequent reinterpretation, and rarely literal.For instance, Ezra and Nehemiah reinterpret laws about whether Jews can marry foreigners in the wake of the Babylonian exile. Their contradiction of earlier traditions found in Deuteronomic law do not invalidate Scripture but rather represent its diverse applications for the prophets' specific situations. In the Gospel of Matthew, Jesus presents a more demanding interpretation of Mosaic law in the Sermon on the Mount, while in Mark's Gospel he all but ignores its prohibition of working on the Sabbath. Yet the common ethos of the two gospels prioritizes compassion over legalism.Ultimately, Whitaker ascertains one definitive characteristic of inner-biblical interpretation: love. After all, the Old Testament passage most frequently quoted in the New Testament is Leviticus 19:18: “Love thy neighbor.” Thus, Whitaker proposes a hermeneutic of love—a litmus test for the validity of a scriptural interpretation measured in charity. Ideal for any devoted reader of the Bible, Even the Devil Quotes Scripture opens our eyes to the Bible as a living, loving gift of God's unfolding revelation.Buy the Book: https://a.co/d/iRhzTqXGuest Bio: Robyn Whitaker is Senior Lecturer in New Testament at Pilgrim Theological College, at the University of Divinity. She specialises in the Book of Revelation.Robyn holds a PhD in Biblical Studies (New Testament) from the University of Chicago Divinity School where she received the Jewett Prize for NT studies, a Doolittle-Harrison fellowship, and was awarded one of the competitive Martin Marty Junior Fellowships in her final year. Prior to her PhD, Robyn completed a Bachelor of Divinity (hons) and a Masters in Theology from the University of Divinity (then Melbourne College of Divinity) majoring in biblical studies. She also has a Bachelor of Science from Monash University.In 2009 Robyn was appointed as Lily Teaching Fellow at the University of Chicago Divinity School. She has also taught at Princeton Theological Seminary, New Brunswick Theological Seminary, and Union Theological Seminary in New York where she was a post-doctoral fellow. She is experienced in teaching both biblical languages and exegesis as well as online pedagogy. Prior to her current position she taught for two years at Trinity Theological School in Melbourne.Her research focuses on the apocalyptic literature of the Bible, particularly Revelation, as well as visuality and visual exegesis of the Bible. Her first book was one of the first to analyze Revelation's visual rhetoric as a form of ekphrasis. She has also published several other articles and chapters on Revelation, Luke's crucifixion, Mark's Gospel, Judeo-Christian apocalyptic literature, and the way the visual culture of the Graeco-Roman world informs interpretation of the New Testament. She is currently working on a book on contemporary hermeneutics.Support the showTo learn more about the show, contact our hosts, or recommend future guests, click on the links below: Website: https://www.faithfulpoliticspodcast.com/ Faithful Host: Josh@faithfulpoliticspodcast.com Political Host: Will@faithfulpoliticspodcast.com Twitter: @FaithfulPolitik Instagram: faithful_politics Facebook: FaithfulPoliticsPodcast LinkedIn: faithfulpolitics

I've been talking about being jealousable, about how jealousability itself is an argument, and have referred to the Lord's blessings as the key. There's more to say about all of those in Romans 11:13-15. The subtitle for all these messages (now up to part 3) has been “The Blessed Option.” But what is the “Blessed Option”?Rod Dreher published a book in 2017 called _The Benedict Option: A Strategy for Christians in a Post-Christian Nation_. (The men read Dreher's follow up, _Live by Lies_, in Men to Men a couple years ago.) Benedict was a 5th-6th century monk; our Omnibus students read his _Rule of Saint Benedict_ to get an idea of how monks were to conduct themselves in a monastery. The basic gist of the Benedict “option” is that the culture is already lost, and Christians should be separating themselves and building institutional bunkers so that when civilization collapses we will have preserved the faith and our culture in order to come out from our shelters and rebuild. The image on the front cover of the book is of Mont-Saint Michel, a tide-*island* in northern France, an isolated and self-contained society. Preserving has a place. But not long after that some others started to argue for “The Boniface Option.” Boniface was a Benedictine monk turned missionary who took the gospel throughout Europe in the 8th century. The story is that that Boniface came to a group of pagans worshipping Thor's Oak, and they believed that if you touched it Thor would kill you with a lightening bolt for your desecration. Bonficae chopped it down and they repented and were baptized in Christ's name. Though he was martyred for his faith years later without putting up a fight, those who prefer the Boniface Option are less about preservation and more about pressing forward; they aren't necessarily looking for a fight but they aren't running from one either. That's good too, right? All are yours. And not to be too third-wayism about it, why not *the Blessed Option*? By grace through faith we build communities because Jesus is Lord, by grace through faith we battle strongholds and destroy arguments and every lofty opinion raised against the knowledge of God (2 Corinthians 10:4-5). We father sons to respect their fathers so that our sons would also pursue and enjoy fatherhood. We pray against and vote against and laugh at those who make laws against the parents who don't want their boys to believe gender lies. We're blessed to worship the Lord Jesus as an assembly on Sundays, and we're blessed to boldly announce that Jesus is Lord in the public square. The blessings are God's *riches* to us, salvation riches that are felt in soul and that come out our fingers; we present our bodies as living sacrifices. These riches include individual *and* group, even world, assets. These God-given riches are God-ordained means to “make Israel jealous” (Romans 11:11), and this kind of jealousy over blessings moves the Jews to believe for salvation. Their jealousy is not the end state, but a call to faith. We'll see that again in verses 13-15.Paul denies that Israel has stumbled to a final fall, and shows the sequence of how Israel's rejection of Christ led to the salvation of Gentiles leading to the Israel's jealousy and then full reconciliation to Christ for amplified riches for all. We saw an argumentative denial (11a), an argumentative sequence (11b), and an argumentative amplification (12). There are a couple more parts to the argument in verses 13-15. What does Paul do about this in light of God's covenant word to Israel? He magnifies jealousability.# An Argumentative Strategy (verses 13-14)While Paul's argument has been applicable to Jews with questions as well as to any Gentiles paying attention, he addresses Gentiles directly. > Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry in order somehow to make my fellow Jews jealous, and thus save some of them. (Romans 11:13–14 ESV)Why call them out? First because they are a special concern of his. Paul was *the* **apostle to the Gentiles**. Paul had been saved to preach salvation to the Gentiles. The Lord told Ananias to go heal Saul/Paul, and after Ananias balked, the Lord said that Paul was “a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel” (Acts 9:15). When Paul told his conversion testimony to King Agrippa, Paul said that the Lord told him:> “I have appeared to you for this purpose, to appoint you as a servant and witness to the things in which you have seen me and to those in which I will appear to you, delivering you from your people and from the Gentiles—to whom I am sending you to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.” (Acts 26:16–18 ESV)Peter was the apostle to the Jews, Paul to the Gentiles. So he addresses the Gentiles in the Roman church with a sense of responsibility, but responsibility for their jealousability. He wanted the Gentiles to see his efforts as a pattern for them. Provoking jealousy was conscious conduct; **I magnify my ministry** (τὴν διακονίαν μου δοξάζω). The **magnify** is the same Greek word from which we get *doxology*. Paul praised his work of blessing-bringing so as to show it to be great. There was no embarrassment, but intention. And it's an odd way to say it if all he meant was that Gentiles were praying the prayer. He was deliberately seeking to provoke jealousy by pointing out God's salvation blessings. It was a strategic argument, **in order to make my fellow Jews jealous, and thus save some of them.** The “my fellow Jews” is actually “my (own) flesh.” I get that people wonder whether Jewish DNA can be isolated, and what about those who have some percentage of Jewish blood in their ancestry. Especially for us, 20 centuries after Paul, and who knows how many more centuries of possible confusion there could be before these promises are fulfilled. But the Lord knows, and if He can and does raised the dead, He can and will be able to gather Israel. Paul thought his ministry would provoke **some**, while anticipating the *fulness* (τὸ πλήρωμα, verse 12) later, that “*all* Israel will be saved” (verse 26).What would make them jealous about his ministry? A ministry that resulted in the sort of blessings that Israel was looking to the Lord for, as found in the Old Testament, as sung in Psalms. They could be called “Deuteronomic blessings” (a term Doug Wilson uses), the kind that come when God's people obey Him.These blessings are found in every thumb's width, all the spheres, from center to circumferences. I gave a variety of specific examples last Sunday, but add to that list medicine and healthcare, words, wood work, wine and whiskey, beer and books, received in thanks and employed in the name of the Lord. To the degree that these are comprehensive blessings, visible among the nations, it's no distraction to see more Gentiles coming in. Actually, this ministry will extend “until the fulness of the Gentiles has come in” (Romans 11:25), an elect number who will be saved, and *then* “all Israel will be saved” (Romans 11:26).Election to salvation (chapter 9) makes no contradiction with jealousable arguments (chapter 11). Conversion to the true God, confession that Jesus is Lord (chapter 10), consecration as living sacrifices (chapter 12), standing out from those conformed to the world. It is our transformation that is jealousable. # An Argumentative Renaissance (verse 15)In verse 12 he had the “if this, then how much more that” argument from lesser to the greater. He comes back to a similar pattern. > For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead? (Romans 11:15 ESV)The contrast is between rejection and acceptance. They stumbled over the Stone, they did not receive Jesus as Lord. That led to the gospel going out to the nations, **the reconciliation of the world**, not that every individual person without exception would believe, but that tribe, tongue, or language does not limit the kinds of people who receive salvation blessings. This will be true and glorious diversity. As in verse 12, the riches would be amplified at Israel's full inclusion, so Israel's **acceptance** will be like **life from the dead**. While it could be taken as individual regeneration, and while it certainly includes that, the argument is for something more. It is an argumentative renaissance.Of course “The” Renaissance is the revival of art and literature and original sources in the 14th-16th centuries. But it comes from the French *re-* ‘back, again' + *naissance* ‘birth'. It is to be born again, like life after death. And thinking about that broad movement in history a few centuries ago might give us a small idea to what life from the dead will look like in the future. Or consider the imagery in Ezekiel 37:1-14. A valley full of dry bones, that come together, sinews and flesh returned, covered with skin, and given *breath* “that they may live” (verse 9). “These bones are the whole house of Israel” (verse 11). Thus says the LORD God: “I will put my Spirit within you, and you shall live, and I will place you in your own land” (verse 14). Salvation, riches, *more*, reconciliation, *more*, life from the dead; “a blessing far surpassing in its proportions anything that previously obtained in the unfolding of God's counsel” (Murray).# ConclusionThe lack of specific strategies spelled out, but under the full certainty of fulfillment, says, 1) think about it, and 2) go for it. See Romans 12, 13, and 14-15. Think about the blessings that cause others to ask us about our hope as in 1 Peter 3:15.The world will be transformed as if made alive from the dead. How we *live by faith*, founding new things in Jesus' name, or go down fighting in Jesus' name. This is the *blessed option*, magnifying His greatness and His goodness to us unto the whole earth being filled with His glory.----------## ChargePaul described the self-indulgent widow as “dead even while she lives” (1 Timothy 5:6). To *live* while you live is then not self-indulgent, but finding pleasure in the promises of God to bless the work of your hands (Psalm 90:17). To have life from the dead means fruitfulness for others. Make much/magnify all your work in Jesus' name.## Benediction:> His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. (2 Peter 1:3–4, ESV)

In this episode, we dive into the power of prayer. Prayer is the language we use to talk to God, the Lover of our souls. Many times, it can be easy to approach prayer haphazardly, forgetting that we are meant for intimacy and speaking heart to heart with each Person of the Trinity. When we remember that prayer is really about two hearts connecting, our prayer can be transformed. Join us as we share about our prayer lives and how the different seasons of our lives have changed how we pray.    Heather's One Thing - Picture Bible  Heather's Other One Thing - Soaking Worship Instrumental Spotify Playlist Sister Miriam's One Thing - Magnificat Magazine  Michelle's One Thing - Jesus and You, Women: Ignatian Retreat for Women under the guidance of Edith Stein  By Fr. Sergio M Fita   Discussion Questions: What holds you back from approaching the Lord in prayer from the heart? What is your quickest avenue to get to the heart of God? What obstacles are you experiencing in your prayer life? How can you embrace your current season in life and its impact on your prayer life with greater freedom?   Journal Questions: How does the Lord call me to prayer uniquely? Have I been approaching prayer as something on my to-do list? What changes could I make to approach God with a more open heart? How has my prayer life changed over the years? What does intimacy with God look like today?   Quotes to Ponder: Prayer is the life of the new heart. It ought to animate us at every moment. But we tend to forget Him who is our life and our all. This is why the Fathers of the spiritual life in the Deuteronomic and prophetic traditions insist that prayer is a remembrance of God often awakened by the memory of the heart "We must remember God more often than we draw breath." But we cannot pray "at all times" if we do not pray at specific times, consciously willing it. These are the special times of Christian prayer, both in intensity and duration. CCC 2697   Through his Word, God speaks to man. By words, mental or vocal, our prayer takes flesh. Yet it is most important that the heart should be present to him to whom we are speaking in prayer: "Whether or not our prayer is heard depends not on the number of words, but on the fervor of our souls.” CCC 2700   "Prayer is a surge of the heart, it is a simple look turned toward heaven, it is a cry of recognition and of love, embracing both trial and joy." - St. Therese of Lisieux   "Whether we realize it or not, prayer is the encounter of God's thirst with ours. God thirsts that we may thirst for him."  - St. Augustine   “Prayer enlarges the heart until it is capable of Containing God's gift of himself.”  - Mother Teresa    “My daughter…why do you not tell me about everything that concerns you, even the smallest details? Tell Me about everything, and know that this will give Me great joy. I answered, But You know about everything, Lord.” And Jesus replied to me, “Yes I do know; but you should not excuse yourself with the fact that I know, but with childlike simplicity talk to Me about everything, for my ears and heart are inclined towards you, and your words are dear to Me.”  - St. Faustina   The Lord forms and teaches people how to pray according to who He has made them to be. - St. Catherine of Siena   Contemplative prayer in my opinion is nothing else than the close sharing between friends. It means taking time frequently to be alone with Him who we know loves us. Contemplative prayer seeks Him whom my soul loves  - St. Teresa of Avila   The Lord says: “These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is based on merely human rules they have been taught.” - Isaiah 29:13   Scripture for Lectio:  “Jesus was praying in a certain place and after He had finished, one of His disciples said to Him, Lord, teach us how to pray as John taught his disciples.” - Luke 11:1   Sponsor - House of Joppa: This week's episode is sponsored by House of Joppa.  If you are looking for beautifully curated Catholic home décor, jewelry, art, rosaries, and other gifts, look no further than House of Joppa.  Each product is designed to draw you deeper into your faith and help you to fall more in love with Christ and His Church. Whether you are looking for something for yourself or a special gift for a friend, you will love House of Joppa.  Abiding Together listeners receive 15% off their purchase at checkout with discount code: ABIDE15.  Visit them online at https://www.houseofjoppa.com or on Instagram @houseofjoppa.  

Here is what I commanded your judges at that time, (said Moses). I said, “Listen to your people's cases when they argue with one another. Judge them fairly. It doesn't matter whether the case is between two Israelites or between an Israelite and an outsider living among you. When you judge them, treat everyone the same. Listen to those who are important and those who are not. Don't be afraid of anyone. God is the highest judge. Bring me any case that is too hard for you. I'll listen to it.” At that time, I told you everything you should do (Deuteronomy 1:16-18). In creating a leadership structure for his people, God establishes an important principle that runs through the Bible: good laws are not sufficient, good laws need good people to administer them. Good leaders possess wisdom, understanding, and a good public reputation. These good people are given four principles to govern their decision making. One: they must look for what is right, determining who is the innocent and the guilty party. The word ‘fairly' in our translation is a little weak. The Hebrew says, “judge the right.” The primary duty of judges is to discover where right lies and to judge accordingly. They must have the wisdom to distinguish truth from falsehood. Not always easy. Two: they are not to show partiality. All humans are equal, and we all deserve equal standing before the law. Two specific examples are given. The Israelite is not to be favoured over the outsider nor the important over the unimportant. The equal status of the outsider is a distinctive feature of Israel's law. These outsiders were landless folks from non-Israelite nations. Being landless and without family, they were vulnerable to exploitation and oppression. The reference to the outsider and the unimportant evokes memories of Israel's status in Egypt. The Egyptians treated the Israelites horribly. Israel was not to imitate Egypt but the Lord their God who rescued them from oppression. The land of promise is God's gift to Israel, meant to be shared. As such, the small, the weak, the poor get the same fair hearing as the rich and powerful, they are to be treated as God treated Israel. Three: the judges were not to be afraid of any person, because in exercising justice they were doing the work of God himself. Judicial activity has an elevated status in Israel. And the law has a transcendent value. It may be administered by humans, but it possesses an authority above them. Behind the law stands the God who loves and requires and gives justice. Judges should not let fear of the powerful or wealthy compromise their insistence on the right, issuing judgements that bring shalom to the community. A frightened judge can never deal justly; nor is there any place to turn for justice when the court is intimidated. The earthly judge rules on God's behalf, who will hold all parties, including the judge, accountable. Four, humility. Judges must be able to admit when cases are too difficult for them and pass them along to Moses. This will require constant inner probing. It is easy for those in authority to delude themselves into believing they have all the answers. The truth is rarely easy to discern. It takes great humility, which must be constantly nurtured, to be able to say, “In this case, I don't know.” The early church modeled itself on the Deuteronomic pattern of leadership portrayed here. When she experienced similar rapid growth under God's blessing, there were disputes and organizational stresses. These were met by a response similar in nature (cf. Acts 6:1-7). God does not drop good leaders out of the sky. They are nurtured within the community of faith. Are you developing the qualities for good leadership? Are you encouraging those around you to do so? Even though leaders are held to a higher standard, it is good to aspire to this role (cf. 1 Timothy 3:1).

Shabbat Sermon by Temple Beth Am, Los Angeles, member Bob Braun, December 31, 2022. (Youtube)

Is it biblical to "follow your passion"? How do you know if the law is written on your heart? In this week's episode, Dru interviews CHT Fellow Ryan O'Dowd on engaging deeply with the Bible, living in accordance with the Torah's instruction, and ministering as the church. Scripture provides a host of instructions about how to live: everything from the proper view of our passions to helping the marginalized to saving money. But too often, we don't even know what it says—or we just don't take it seriously. As we mirror the practices described in Deuteronomy, like constant public engagement with Scripture, communal feasting, and building flourishing economic communities, we will find that the Bible will open up itself to our understanding.   Rev. Ryan P. O'Dowd is a Senior Fellow at Chesterton House at Cornell University, the pastor at Bread of Life Anglican Church, and an Academic Fellow at CHT. His research interests include wisdom literature and the epistemology of the Torah. He has written for The Biblical Mind about virtual worship and the Lord's Supper and the book of Proverbs as instruction in virtue. Show notes: 0:00 Confronted by Scripture 2:35 Following your passion 6:07 Jeremiah, Job, and suffering 8:28 Becoming immersed in Scripture 11:02 Engaging the Bible as a community 14:04 Constantly memorizing and discussing Scripture 17:17 Practices that bring us to knowledge of God 22:08 Deuteronomic churches 25:30 Serving and helping the lonely 30:01 Torah economics—saving and feasting 31:33 Right practice and right thinking about Scripture Show notes by Micah Long Credits for the music used in TBM podcast can be found at: hebraicthought.org/credits.

INTRODUCTION Each chapter of the tale of Ruth builds with tension. In this chapter, we're introduced to a mighty man, who could save our distressed damsels. But will he? This portion of the story is a real cliff-hanger. It doesn't give any resolution, but it does leave us important hints. It foreshadows, without giving anything away. THE TEXT And Naomi had a kinsman of her husband's, a mighty man of wealth, of the family of Elimelech; and his name was Boaz. And Ruth the Moabitess said unto Naomi, Let me now go to the field, and glean ears of corn after him in whose sight I shall find grace. And she said unto her, Go, my daughter. And she went, and came, and gleaned in the field after the reapers: and her hap was to light on a part of the field belonging unto Boaz, who was of the kindred of Elimelech. And, behold, Boaz came from Bethlehem, and said unto the reapers, The LORD be with you. And they answered him, The LORD bless thee. Then said Boaz unto his servant that was set over the reapers, Whose damsel is this? […] (Ruth 2). SUMMARY OF THE TEXT Naomi & Ruth returned empty to Bethlehem, during the barley harvest (1:22). They were empty, but Bethlehem was full. The disaster has befallen, but now we witness a hero arise, a mighty man, of the kinfolk of Naomi, Boaz was his name. His name means “fleetness” or “in him is strength” (v1, Cf. 3:18); a clear contrast with Mahlon. Ruth sets out–with Naomi's blessing, and likely due to Naomi's instruction–to busy herself with the lawful means of subsistence given to widows & strangers (v2; Cf. Lev. 19:9). God's hand is clearly at work, for she “happens upon” the field of Boaz, Naomi's kinsman (v3). A diligent man, Boaz comes to see the state of his harvest with a blessing for his reapers who bless him in return (v4). Like any good love story, he spots the fair maiden, and inquires of his steward as to who she was (v5); the steward provides a thorough report: 1) she was the Moabitess who'd returned with Naomi, 2) she'd sought permission to exercise her right to glean, and 3) she'd displayed a remarkable work-ethic (vv6-7). Boaz speaks to Ruth, inviting her to glean permanently in his fields, permitting her to work alongside his maidens without harassment by his young men, and encouraging her to help herself to the cool waters of his wells (vv8-9, Cf. 2 Sam. 23:15). She bows in reverence, asking as to how she, a stranger, should procure his grace (v10). He explains that he'd heard the full tale of her loyalty to Naomi, forsaking her own land (v11), and he speaks a word of covenant blessing over her, for by her faith Jehovah's wings were spread over her (v12). She expresses her gratitude (v13), but his kindness to her is not yet done, for he welcomes her to dine with him & his harvesters (v14), and then instructs his reapers to purposefully make her gleaning both easier (v15), more abundant, and hassle-free (v16). After Ruth's full day of work, she returned to Naomi with the abundance of her industry: arms full of blessing (vv17-18). Naomi insists on knowing who to bless for this bounty, and Ruth informs her it was Boaz (v19). This news incites Naomi to burst forth in prayer & praise, explaining the importance of their relation to Boaz (v20). Ruth and Naomi then agree that this gleaning arrangement should be continued (vv21-23). THE ONE WHO CLUNG In some Rabbinic tradition Orpah is known as “the one who kissed,” and Ruth is known as “the one who clung.” Ruth clung to Naomi, displaying a true conversion to the God of Naomi. In Chapter 2, Boaz invites Ruth to cling to his fields amidst his handmaids and young men until the end of the harvest (Cf. 2:8,21); which is the very thing she does (2:23). This is the same word that's elsewhere used to describe a husband cleaving to his wife (Gen. 2:24). The Lord repeatedly tells Israel to cleave unto Him (Deu. 10:20, 11:22, 13:4, 30:20); and to not cling unto the cursed things (Deu. 13:17) or else the curses will cling to them (Deu. 28). Joshua renews the insistence that Israel continue cleaving to the Lord, if she would enjoy the Deuteronomic blessing (Jos. 22:5, 23:8,12). But Bethlehem has been under the curse of God, as evident by the famine. However, Ruth has come to cling to Naomi and her God; and now in Boaz, she clings to the fields of Israel. In contrast, Elimelech forsook the fields of Israel for the fields of Moab. Ruth has clung to God, and as the story unfolds we wait to see whether this clinging will result in blessing. We often want to see the blessing before we cling in faith. But Ruth displays the life of true faith, clinging comes first. Faith and then sight. As the hymn writer put it, “Nothing in my hands I bring, simply to Thy cross I cling.” THE MIGHTY MAN The arrival of Boaz into the narrative is meant to tantalize us, but not satisfy us. He's a close kin of Naomi, and thus he could fulfill the required duty of redeeming her, and raising up an heir for Elimelech (Deu. 25:5). There are a few things we learn about Boaz. He himself apparently doesn't have an heir. He was the son of Salmon and Rahab. Some scholars object to the timeline, and insist that the genealogy at the end of the book must have been streamlined. But this just shows a lack of imagination and basic math skills. John Tyler (born 1790), our tenth president (1841-1845), still has a living grandson. In other words, it is not at all unlikely that Boaz's mother was indeed that famous Jerichoite, Rahab. So his own mother had been a Gentile stranger who came to rest in the land of Israel. He was likely rather old, as his referring to Ruth as “my daughter” indicates. His care of her is initially paternal. He is a mighty one. And, as we see, a man of profound generosity. His charity is notable, and worthy of emulation. But most importantly, he's a possible Kinsman-redeemer for Naomi and Ruth. LIGHT IN THE SHADOWS This whole section is laden with important symbolism. There's a contrast being made between how Boaz treats this Moabitess with how Moab treated Israel during her wanderings (Deut. 23:3-4). Another shadow which is being illuminated for us is in the language used to describe Ruth's departure from the land of her nativity (2:11). It calls to mind Abram's departure out of Ur. Boaz's feast invites us to see in him a sort of Melchizedek, bringing wine and bread to this feminine version of Abram. The first man, Elimelech & his sons, left Naomi and Ruth in a wasteland. Not unlike Adam in Eden. Boaz arises to be a sort of second Adam. He is painted as what a good and godly king ought to be. Mighty, diligent to know the state of his flocks & fields (Pro 27:23), overflowing generosity, a mouth full of blessing. He is indeed a portrait of a godly patriarch, and all this is aimed to reinforce the Davidic Kingdom. UNDER JEHOVAH'S WINGS The only place of protection is under the wings of Jehovah. This expression will come into play again in the next chapter. But to be under the wings of Jehovah is likely a reference to the wings of the cherubim, which covered the ark of covenant. It was by the blood, sprinkled on the mercy seat, whereby all of Israel rested under the blessing and protection of God. The story of Ruth is the story of the Redemption of the world in miniature. It sets before you the question: have you come to rest under the wings of Jehovah? Ruth the barren, brings to Naomi, in the midst of her bitter trial, armloads of sweet blessing. Where did this abundance come from? It came from resting under the Shadow of the Almighty. But the blessings here only foreshadow greater blessings which await these godly women. This truth remains unchanged. Many people want God's blessing, but they do not want to forsake Moab's fields. They want their arms loaded full with the harvest, but they do not want to cleave to the fields of Boaz. God's blessing is found, even in the midst of bitter trial, by clinging to Him alone, obeying His Covenant Word, and steadfastly hoping in the promised Seed. Naomi gives a speech at the end of each chapter. The first chapter is her cry of godly despair; she even refuses to call God by His covenant name, opting instead to call Him El Shaddai (the Almighty). But here at the close of chapter 2, she praises Jehovah, and His covenant-mercies. The Redeemer arises, to make good on all the promised covenant blessings.

“On her way home she usually buys a slice of honey-cake at the baker's as her Sunday treat. But to-day she passes the baker's by. She climbs the stairs, goes into the little dark room - her room like a cupboard - and sits down on the bed. She sits there for a long time. The box that the fur came out of is on the bed. She removes the fur quickly; quickly, without looking, and lays it inside. But when she puts the lid on box she thinks she hears something cry.” – Kathleen Mansfield MurryIn certain seasons of life, we feel this pain not just in our earthly relationships but with God. God is supposed to be so near to us yet he feels so far. Summary of the Apostles' Creed.The Apostle's Creed is a summary of the Christian faith that depicts the full story of scripture. The Apostle's Creed contains one of the most concise summaries of the Christian faith in straightforward scriptural language. It follows the narrative arch of scripture from creation to incarnation, crucifixion to resurrection, and Pentecost to life everlasting.The Apostle's Creed reminds us that our story and church are rooted in an ancient faith. There is no singular author by which this creed can be traced, rather it is the work of the Western Catholic Church. Though, it seems to have grown out of Peter's confession in Matthew 16:16. Its origin is as a baptismal confession, those that are laying down their life to join Christ in his death and resurrection (Romans 6:4) confess this as their new reality and guiding story.The Apostle's Creed is not simply a routine repetition of doctrine but rather our pledge of allegiance to one God– Father, Son, and Holy Spirit. This is not a routine repetition of doctrine. It is a liturgical poem meant to move our heart as a pledge of allegiance to the triune God revealed in the person of Christ. “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight. And while they were gazing into heaven as he went, behold, two men stood by them in white robes, and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.” –Acts 1:8-11ASCENSION AS IMPORTANTMatthew Bates in his book Salvation by Allegiance Alone, refers to the ascension of Jesus as one of the most important parts of the gospel for today. But widely, it is not discussed and it is misunderstood as we don't spend much time talking about it in church circles.Question 1: Did Jesus take off into outer space or float off into the clouds far far away? The short answer to this question is no. “In the beginning, God created the heavens and the earth.”– Genesis 1:1Heaven = God's SpaceEarth = Human SpaceGod is not ultimately creating a supernatural space where he lives separated from humans. God's vision for heaven and earth- God's space and human's space- is that they both become one, that they overlap. Question 2: What does Ascension to the right hand of the Father mean?The concept of ascension can actually be traced throughout the biblical narrative. In the Genesis account, the Garden of Eden was set on a mountain or as Tim Mackey calls it, “the cosmic mountain garden temple.” Similarly in the Exodus account, God calls Moses and his fellow leaders to come up to the mountain to have a meal from God and receive his instructions. “Moses' priestly ascension is a recreation of the Eden ideal: humanity resting within God's presence on a cosmic mountain temple.” – Tim MackeyIn the Deuteronomic code, we see the instructions for the Day of Atonement. On one day each year, the high priest would symbolically ascend to meet God by making a sacrifice to cover all the sins of the Israelite community to make way for the people to live in God's presence. We see David go to the high hills of Israel to construct a temple which includes details harkening back to Eden. People will go up or ascend to Jerusalem to see this very temple singing the Psalm of Ascent as they ascend into the presence of God. Jesus himself ascends up Jerusalem to be put on trial. He will be condemned to death and lifted up onto a cross. Three days later he will rise from the dead. “Adam and Eve experienced this kind of overlapping togetherness with God only in part. But Jesus experiences it fully because he chose to follow God's will from beginning to end. And his uniting of Heaven and Earth in himself is now complete, or as he said, “It is finished” (John 19:30).” – Tim MackeyHaving ascended up as he did, Jesus now exists permanently in both God's space and human space at once as the ultimate priest. Question 3: Why does Ascension matter? It matters because for the first time in human history, if we make the choice to follow Jesus, to ascend with him, God's presence is guaranteed- constant- will always be there. “This is what the author means in when he says, “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God's people; once you had not received mercy, but now you have received mercy.”– 1 Peter 2:9-10 Once we just occupied human space, now we occupy God's space and human space through Jesus. Our bodies have become a temple that houses the presence of God. Some may think that Jesus' ascension removes him from us; Jesus' ascension guarantees his presence with us. For the first time in human history– God's space and humanity's space are fully integrated in us. HEAD AND HEART ALIGNMENT How do we work to align the knowledge of God's presence with what we feel in our hearts? Suggestion 1: Slow down“Hurry is the great enemy of our spiritual lives today.” –Dallas WillardAs the mystics say, “the problem is not that God is absent but we are absent.” Sometimes one of the best ways to help our heart catch up to our head is to simply slow down, remove the distractions, and make ourselves available to hear God. In doing so we often find his presence has been with us all along, we just haven't noticed it. Suggestion 2: Practice Gratitude In moments where we feel God's absence, it can be really hard to express any abundance or gratitude. But the practice of gratitude can help us realize that God is really there. Suggestion 3: Read the scriptures The presence of God can be felt through the reading of the scriptures. “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.” –Hebrews 4:12Sometimes we forget that the words of God, the scriptures, are his recorded presence. One of the best ways to sync our heads with our hearts is to read the scriptures

Deuteronomy 28:15-68 Dr. Steven R. Cook Introduction      Concerning Deuteronomy chapter 28, Thomas Constable states, “This section of Deuteronomy (chapters 27-28) is one of the most important ones in Scripture because it records the two options open to Israel as she entered the Promised Land. Obedience to the revealed Word of God would result in blessing, but disobedience would result in blasting.”[1] Dwight Pentecost adds, “For understanding and explaining Israel's history as recorded throughout the Old Testament, there are perhaps no more important chapters than Deuteronomy 28–30.”[2]      Moses, having previously stated God's wonderful blessings for the obedient-to-the-Word Israelite (Deut 28:1-14), followed with God's cursings that would come upon the one who was disobedient-to-the-Word (Deut 28:15-68). In Deuteronomy 28:15-68, Moses set forth the curses that God would bring upon Israel if they repeatedly violated His directives as found in the Deuteronomic law code. Moses used the Hebrew verb אָרָר arar six times, which means, “to bind with a curse.”[3] The form of the verb is passive, which meant a curse was received by the nation of Israel if they turned away from God. Victor Hamilton states that אָרָר arar means “to bind, hem in with obstacles, [or] render powerless to resist.”[4] The curses mentioned in Deuteronomy are reflexive of those who violate their covenant relationship with God. That is, they bring the curses on themselves by violating God's Word.[5] God's curses are His righteous response to unethical behavior among His people, and they could be avoided by simply walking in obedience with the Lord (Deut 28:15, 20, 45-47, 58-59, 62; 29:25-28; 30:17-18). If the Israelite was aligned with God's Word in thought, speech, and conduct, it would open the channel for His blessing. However, if the Israelite turned from God's path, it would open the channel of cursing. Dwight Pentecost states, “These curses were not viewed as punishment for disobedience as much as disciplines to bring a guilty people back to obedience to God.”[6] Jack Deere agrees, saying, “Each individual judgment essentially had one goal: to turn Israel from disobedience.”[7]However, the curses would lead to ultimate destruction if God's people persisted in their sinful rebellion.      This lengthy section can be viewed in two parts: 1) a statement of curses that reverse all God's blessing (Deut 28:15-19), and 2) specific descriptions of the curses that God will send on Israel until they are destroyed (Deut 28:20-22, 24, 45, 48, 51, 61). God's judgment upon His people was self-inflicted because they would not obey Him (Deut 28:20, 45, 47, 62). God executed these curses at various times when His people were disobedient to the covenant (see Judg 2:20-22; Jer 6:19; 11:9-11; 29:15-20; 34:17-20; Dan 9:4-6; Hos 8:1-3).      The transmission of God's law to subsequent generations was primarily the responsibility of the parents (Deut 6:1-9), and priests (Lev 10:8-11; Ezra 7:10; Mal 2:7). Failure to teach God's law to subsequent generations of Israelites would create a theological vacuum in their souls which Satan would gladly fill. If God's people operated by unethical standards, His judgments would fall upon them. God held His people accountable for their ethical behavior, even if/when the majority did not know or abide by His laws, as ignorance did not protect them from His judgments (see 2 Ki 22:1-13). However, His judgments did not happen right away, as God would send ample warnings through His prophets, who occasionally functioned as a prosecuting attorney (רִיב rib),[8] pointing out their violation of the law and the impending consequences if they did not turn back to the Lord (i.e., repent). When God's prophet functioned as a prosecuting attorney for the Lord, he would present God's case before the people (Hos 4:1-3; 12:2; Mic 6:1-2). The Hebrew verb רִיב rib, when used by the prophet, denotes “God's lawsuit…against His own people.”[9] According to Earl Radmacher, “The Hebrew word refers to a formal complaint charging Israel with breaking the covenant.”[10] If Israel persisted in sin, God would execute His judgments in ever increasing severity, until they were eventually destroyed and removed from the land. Historically, we know God destroyed the ten northern tribes of Israel in 722 B.C. because His people had broken covenant with the Lord, and this occurred after repeated warnings through His prophets (2 Ki 17:1-23). The same judgment fell upon the two southern tribes of Judah in 586 B.C. when God raised up the Babylonians to defeat His people and take them into captivity (2 Ki 24:8-16), and this happened after repeated warnings by His prophets (Jer 7:25-26; 25:4-11; 29:18-19). Warren Wiersbe states: "The fact that Israel is God's chosen people and a special nation explains why He chastens them, for the greater the privilege, the greater the responsibility. “You only have I chosen of all the families of the earth; therefore, I will punish you for all your sins” (Amos 3:2). Divine election isn't an excuse for human rebellion. “For everyone to whom much is given, from him much will be required” (Luke 12:48)."[11]     [1] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Dt 28:58. [2] J. Dwight Pentecost, Thy Kingdom Come: Tracing God's Kingdom Program and Covenant Promises throughout History (Grand Rapids, MI: Kregel Publications, 1995), 105. [3] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 91. [4] Victor P. Hamilton, “168 אָרַר,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 75. [5] We observe in Deuteronomy 27 how the verb אָרָר arar came upon the one who practiced idolatry (Deut 27:15), dishonored parents (Deut 27:16), secretly stole from a neighbor (Deut 27:17), injured the disabled (Deut 27:18), distorted justice due to the alien, orphan, or widow (Deut 27:19), practiced sexual perversion (Deut 27:20-23), secretly struck a neighbor (Deut 27:24), accepted a bribe to kill the innocent (Deut 27:25), or disobeyed any of God's laws (Deut 27:26). [6] J. Dwight Pentecost, Thy Kingdom Come, 106. [7] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 312. [8] The Hebrew verb רִיב rib is used some places in Scripture in a non-legal sense of people who fight with each other (Gen 13:7; Ex 17:7; Jer 15:10), as well as a legal sense in which one person takes up a lawsuit or legal case against another (Deut 17:8; 19:17; 21:5). [9] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament, 1226. [10] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1029. [11] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 170–171.

Deuteronomy 15 presents an economy unlike ours. Redistribution of wealth and reparations are imperatives for Israel. What can we learn from that, without saying that we must emulate the Deuteronomic system? Are there echoes of this approach in the New Testament? And where does our final hope lie for our broken world?

In 622 BC King Josiah's Priest Hilkiah found a scroll, the "Book of the Law" which is thought to be Deuteronomy chapters 12-26 with a few additions.   King Josiah read it and instituted major political and religious reforms, including changes in the Temple and local worship.  In this episode of Religion Today, host Martin Tanner describes the two views of Josiah's reforms:  (1) the people, the Dead Sea Scrolls and 1 Enoch imply Josiah's reforms were not sanctioned by God, resulting in God allowing Josiah's death, Jerusalem and the Temple to be destroyed and the Jews exiled; and, (2) Josiah's reforms were good.  Martin describes why it is likely Josiah removed the original Menorah from the Temple, which was also called the "Tree of Life" and prophecies of its Latter-day restoration. See omnystudio.com/listener for privacy information.

Today in Wesley's DBR podcast, the rest of the story. “I Found this Book Part 2: Deuteronomic Reform” 2 Kings 22:11-20 See the DBR video here: YouTube IGTV

INTRODUCTION As we come now to the last chapter of Micah, we are in the judgment section of the last cycle. As before, the judgment that is going to fall on Israel and Judah both was going to be a fearsome one. This is found in the first seven verses of the seventh chapter. THE TEXT “Woe is me! for I am as when they have gathered the summer fruits, as the grapegleanings of the vintage: There is no cluster to eat: My soul desired the firstripe fruit. The good man is perished out of the earth: And there is none upright among men: They all lie in wait for blood; They hunt every man his brother with a net. That they may do evil with both hands earnestly, the prince asketh, and the judge asketh for a reward; And the great man, he uttereth his mischievous desire: So they wrap it up. The best of them is as a brier: The most upright is sharper than a thorn hedge: The day of thy watchmen and thy visitation cometh; Now shall be their perplexity. Trust ye not in a friend, put ye not confidence in a guide: Keep the doors of thy mouth from her that lieth in thy bosom. For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; A man's enemies are the men of his own house. Therefore I will look unto the Lord; I will wait for the God of my salvation: My God will hear me” (Micah 7:1–7). SUMMARY OF THE TEXT The devastation will be complete. The land will look like it has been completely harvested, but there is nothing to show for it in the barns (v. 1). There is no food in the fields, and there is no food in the storehouses. There are no good men left in the land, and those remaining seek to trap others with their nets (v. 2), in order that they might shed their blood. These scoundrels pursue evil with both hands (v. 3). The prince and the great men come to the judges with their desires, and all the corrupt judges have to say is how much? The best of these miscreants are like a hedge full of thorns (v. 4), a thicket of brambles, but their day of perplexity is about to fall down upon their heads. Do not trust in your friends, or even in the wife who lies in bed with you (v. 5) because the days are so treacherous. As Harry Truman once put it, if you want a friend in Washington, get a dog. A man's adversaries are the members of his own household (v. 6). Trust no one. Things are really dark and hopeless, and this is why the prophet says that he will wait upon the Lord (v. 7). Salvation is from the Lord, and only from there. OPEN CRUELTY When sinful men first begin to drift away from the ways of the Lord, they claim to be able to fulfill, better than the Lord can, what believers value. In other words, the initial claim is that the Deuteronomic blessings that God promises are actually promises that our imaginary sky-friend will not be able to perform, while their enlightened way of approaching government will be able to fulfill them. Do you want peace, love and understanding? Then away with your reliance on ancient texts! Do you want a society governed by mutual respect? Then it needs to be a neutral society, with a secular public square. But as time passes, it turns out that the peace, love and understanding were actually the values of a white supremacist culture. The cruelty that was implicit in the abortion clinics all along comes out in order to parade in the open. Hostility to others who differ becomes a feature, not a bug. The only thing that is necessary for sinful men to come to boast in their cruelty is the opportunity to do so. When they get their rebellion green-lighted, they pursue their wickedness with both hands. They will at first mock you for thinking that peace and love can only come from Jesus Christ. They can generate the milk of human kindness just as well as Christian faith can. But then, after what seemed like a very short time, they start mocking you for valuing peace and love at all. Cruelty becomes their badge of vaunted pride. CORRUPTED COURTS Truth and justice are objective realities, and they can only be objective realities if there is a transcendent God over all of us. The moment you allowed justice to be a relativized value, settled by human voices down here below, that moment was the time when you put justice up for sale. And as Micah points out, the only ones who can afford the prices that relativistic judges charge will be the princes and great men. The lowly cannot get justice because they have been priced out of the market. If you want the common man to be represented in the courts, the great need is not public defenders, but rather judges who cannot be bought. But if you live in a time where this is the case—and you do—do not despair. The day of their perplexity is approaching. It is about to come crashing down on their heads because the ultimate court, the court of Heaven, cannot be corrupted. And God issues decisions from behind His bench. NO HELP IN FAMILY We are Christians, not sentimentalists. There is no innate power in human relationships. If we are out of kilter with our Maker, then we are also out of kilter with every aspect of His world. Jesus taught that His coming was intended to recalibrate everything. This is why we are summoned to love Him more than we love father or mother. “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple” (Luke 14:26). And worldlings, for their part, return the favor. “The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law” (Luke 12:53). The only way to love your family properly is by loving them less than you love Jesus Christ. WAIT ON THE LORD The prophets end with hope, anticipating the hope of the next section. God does not abandon His people, but He does leave them in situations longer than they really wanted to be in them. No discipline seems pleasant at the time, but painful. Afterward, it yields the peaceful fruit of an upright life (Heb. 12). But the only way to look forward to that time of harvest is through looking toward the Lord of the harvest, who is the Lord Jesus. We can look forward to the great reckoning, to the time of harvest (v. 11) if we have obeyed the earlier exhortation (v. 2). We are took toward Jesus, the author and finisher of our faith. That is the only way to wait on the Lord.

End of David's Reign 1 Kings 1-2 Describes the end of David's reign. David's sons watched his strength slip away, waiting for him to die. Abishag a concubine is brought to David and even she cannot stir him. She is sent to keep him warm, and his sons start to plot against him. After Absalom was killed,…

Parashat Eqev [Deuteronomy 7:12-11:28] features, among other things, the 2nd paragraph of the Shema [11:13-21], which we discuss in light of its last line and the general Deuteronomic theme of שכר ועונש [s'khar v-o'nesh, reward & punishment], the biblical source for ברכת המזון [birkat ha-mazon, grace after meals], which we discuss in the context of how punctuation informs meaning, and the rabbinic limit on praise of God in תפילה [t'fillah, prayer] (10:17), which we do not discuss at all! We do get to a few verses of the haftarah [prophetic portion, Isaiah 49:14-51:3]. It is a lively conversation! Comments and criticisms are welcome at parshatalk@gmail.com.

Video in the service https://media.faithlife.com/logos-media/1225457-7388250--

Takes place during the time of the judges. Not part of the Deuteronomistic History not found in this section in the Septuagint, part of the writings. Story Elimelech - From Bethlehem. Takes his wife Naomi to Moab to live during a time of famine in Israel. Naomi - Jewish woman. Elimelech’s wife. Malhom…

Revelation 20:1-6 Series: Just Conquer #56 # Introduction Many years ago at a Shepherds' Conference I heard John MacArthur describe the work of John Calvin in a way that planted a mental seed which still bears fruit every week as I study the Bible. John Calvin wrote his _Institutes of the Christian Religion_ fairly early in his life (27 years old). He continued to revise it, editing and adding, for the next two decades until his death. His work explained the theology that the Reformers believed, and were willing to die for. By the time Calvin's earthly ministry was finished, he had also published verse-by-verse commentaries for almost every book of the Bible. MacArthur commented something to the effect that Calvin dragged his theology through text after text of Scripture which sharpened his theology and kept it driven by the Word. At a different level, we all have some sort of "theology" when we come to read whatever book we pick up, including the Bible. With the Bible, though, we want to constantly, intentionally, submit ourselves to it. We don't need to claim that we come without any assumptions, but we must be willing to have our assumptions challenged, if not rebuked and corrected, depending on what we read. It is a process, and that's *good*. God's revelation was progressive, so is our understanding of it. One reason I wanted to preach through the Apocalypse is because I wanted to drag my own notions of eschatology through every seal, trumpet, and bowl. It's true, I also wanted to drag you all (and your theological assumptions) along together. Being honest with our assumptions is tough, and it is even tougher to willingly barrage those assumptions with questions to see what still stands. Preaching through Revelation has been the most difficult series for me, not necessarily because of the apostle John's visions, but because of trying to consider some of the interpretations of those visions by those with a different approach. This can be done charitably, not building figurative bunkers about eschatology. Some of my closest friends are *wrong*. It's also been difficult because eschatology seems to be one of the most dualistic doctrines by default. What I mean is, the way I've heard Revelation talked about is more for bunker-builders than bold conquerors. If the world is going to hell in a handbasket, as is often talked about, then we should hunker down until the rapture. But I wanted to drag my Kuyperianism through these chapters to see what would come out. As we like to say, we are Reformed and still reading Revelation (ha!). No, we're “Reformed and still reforming,” which includes reading the verses in Revelation for themselves, which promise blessing (Revelation 1:3), rather than assuming what they *can't* mean because of our "theology." Also, for what it's worth, John Calvin never wrote a commentary on Revelation. Who knows what might have happened if it had been otherwise. We've looked at the first two paragraphs in Revelation 20, paragraphs that repeatedly refer to the “thousand years.” Satan is bound for a thousand years (verses 1-3), some group of people are resurrected and are said to reign for a thousand years (verses 4-6). After the thousand years, Satan is released for a little while and then is finally defeated (verses 7-10). I have mentioned some of the categories, but have tried to drag us through the verses first. If the eschatology of Revelation were a vision chart, and Jesus is the big “E” on the top line, we have some among us who've never looked closely at any of the lines below, and others who are arguing over the fine print of copyright information. And great. Today I want to get a higher perspective with some of the theological categories, show how they are understood to fit in Revelation (and a “thousand” millennial misunderstandings, which shows that I realize a “thousand” can be figurative), and then finish with some of my pastoral burden for why it matters. # The Millers Perhaps you've heard this before, I don't know who first said it, that the Millennial Kingdom is 1,000 years of peace that Christians like to fight about. The millennium refers to a thousand. I don't have exact figures, but whole denominations defend that a thousand means a thousand and other denominations say that thinking that a thousand means a thousand is indefensible. At the beginning of our study in Revelation I gave four approaches to the book: Preterist, Historicist, Idealist, and Futurist. These do not directly map onto the three main explanations of the millennium, but they are often related close. *Usually* the Historicist and the Idealist think 1,000 is symbolic, and the Preterist *must* think it's symbolic since we're *in* the millennium now. I don't know if there is any benefit to being a Futurist who isn't Premillennial, but, for example, Abraham Kuyper is a Futurist A-millennialist. What's different about each of these *millers*? Is it okay to be *any* one of them? A **Postmillennialist** *typically* believes that the thousand years is symbolic of a long time, perhaps thousands of years. For example, Doug Wilson, who is probably the most well-known Postmillennialst in our group, teaches that the "thousand years" is the time between Christ's first coming and His second coming. When considering Revelation 20, the dragon is bound *now*, and Christ's second coming is *post*/after the thousand years. The “first resurrection” is spiritual life, and the reigning with Christ includes political and cultural gospel-progress and success. Some Postmillennials think that a "golden age" of the kingdom, where the gospel has more widespread acceptance, is still to come, and they call that time the millennium. But it's still not a 999+1 years, and it still happens before Christ returns. There are good things for the Post-Millers, especially in their emphasis on the power of the gospel and the Lordship of Christ over all things, along with obeying Christ as Lord with a generational mindset. An **Amillennialist** *typically* believes that the thousand years is symbolic of a long time, and is currently in effect as well, both with great blessings and great trials. (Kuyper is odd, believing that the "thousand" is still future, but that it may only be a few days.) The emphasis for an Amillennial is that Christ is *currently* reigning (with all authority, Matthew 28:18), seated at the right hand of the Father (Hebrews 8:1; 12:2), and that both gospel fruit and wicked rebellion will increase until some point in the future when God ushers in the eternal kingdom. There will be no “thousand years” before the new heavens and the new earth. All those who have died in Christ are reigning with Christ, we who are still alive on earth and those who have died with Him in the heavenly places. There are good things from the A-Millers, especially in their emphasis on the authority of Christ and the need for faithfulness to Christ amidst suffering. A **Premillennialist** *typically* thinks that the thousand years is *not a figure* for a long time, but that "thousand" is the shorter way to say ten centuries or one-hundred decades. A Pre-Miller understands the Rider on the white horse to come and defeat the kings of earth and then establish His reign on earth. They take chapters 19 and 20 consecutively, battle on earth then kingdom on earth then a final battle on earth then the new heavens and new earth. At the beginning of this thousand years, believers will be resurrected with their glorified bodies and will participate in the reign *on earth*. There are (at least) two subsets of Premillennialism: Historic and Dispensational. **Historic Premillennialism** holds that the thousand years is future, not symbolic, and that the focus of Christ's reign will be the *church*. Most likely the church will go through the Tribulation, and then the church will be the primary vehicle or institution through which Christ reigns during the millennium. Many of the early church fathers were Premillennialists of this type, including Augustine, until he turned toward Amillennialism and the church followed him in that for a thousand (and more) years. **Dispensational Premillennialism** holds that the thousand years is future, not symbolic, and that the focus of Christ's reign with be the *nation of Israel*. Most Dispensationalists think that the church will be raptured before the Tribulation (note that there is no talk about "church" after Revelation 3, though there are Mid-Trib and Post-Tribers, too), and then "all Israel will be saved" (Romans 11:25) and Jesus will reign from the throne of David in the city of David, Jerusalem. # Every Miller Can't Be Right Both Post-Millers and A-Millers share a symbolic take on the "thousand years,” which is because both Post-Millers and A-Millers share a (mostly) symbolic take on the book of Revelation. Both Post-Millers and A-Millers think that Revelation repeats, or "recapitulates," such that, for example, the battle in 19:17-21 and the battle in 20:7-10 are the *same*, that the battle is *spiritual*, and that the millennium is in between (20:1-6) only as a *vision*, not as an actual kingdom. Pre-Millers get defensive about overly-sprititualized interpretations (arguing that a "thousand years" is plain), about non-sequential reading of the book (i.e., battle, binding, resurrections and reigning, battle). As a Dispy Pre-Miller, I believe that it takes less gymnastics to accept it in the order it's presented and with the more "surface" or “natural” reading, even while acknowledging a high amount of figurative language in John's visions. And while we all believe that God is faithful to His promises, a Dispy Pre-Miller is distinguished from all of the other categories in terms of God's love and plan for the nation of Israel. # A Thousand Ironies I also believe in a double-irony (not a literal thousand). The first irony is that a Dispy takes "covenant" more consistently than most capital-C Covenantalists. The second irony is that most Dispies live inconsistently with their own theological consistency. As for a more consistent hold on the covenant, Dispies maintain that when God said "all Israel will be saved" that God meant Israel, the nation, not a redefined group (see especially Jeremiah 31:31-40). I keep reading about "replacement" theology, where the church replaces Israel. Some want to call it "fulfillment" theology rather than replacement, so they say that the church is the fulfillment of the promises. Others reject the label "replacement" because they say that Old Testament Israel *was* the church in an earlier stage of God's redemptive plan, so it's the same thing, so the New Testament church can't “replace” it. But a Dispy says that the gospel is the power of God to salvation for the *Jew first*, that God's promises to the nation of Israel that were unconditional and that are unfulfilled must be fulfilled otherwise God's faithfulness is in question (which is the reason for Romans 9-11). He promised Israel new hearts, land, a rebuilt city, He promised them blessing. He promised them the Messiah in flesh, and the throne will be in Jerusalem. A number of the visions in Revelation fit with the fulfillment of promises to the *nation*. The 144k are from the tribes of Israel (7:1-8), distinguished from the “great number from every nation, from all tribes and peoples and languages” (7:9). The two witnesses are in Jerusalem (11:1-13). There are some of the "woman," who is identified as Israel, who are spared from the pursuit of Satan (12:1-6, 13-17). The final battle (20:7-8) is outside of Jerusalem. The fulfillment of God's “new covenant with the house of Israel and the house of Judah” (Jeremiah 31:31) is upheld and exalted by Dispies. Dispies have failed badly, however, and ironically, to be Kuyperian. To the degree that Augustine turned to Amillennialism in the 5th century he also promoted dualism. He blamed his move on bad-apple Pre-Millers. Eusebius and Augustine were repulsed by visions of gratuitous, gluttonous behavior in the thousand years kingdom as apparently taught by some. But why would glorified, let alone sanctified believers, abuse the good gifts? The Israelites were not too spiritual for Deuteronomic blessings. The kingdom conquerors in Hebrews 11:33 didn't wish they had been the ones sawn in two, as Hebrews 11:37. Dispy Pre-Millers have built too many eschatological bunkers, and read our rapture novels. We have been dualists, watching for the figurative rapture helicopter out of the figurative Vietnam of tribulation. We have the principle that God will show His faithfulness through spiritual and material blessings on earth in history, but we often do not live in practice consistently with our principle. Ironically, the Pre-Millers, who are supposed to not love symbols and spiritualization, have defined themselves out of any material and physical blessings, while still expecting it, reserving it, for Israel. The Post-Millers have taken physical and left out Israel. The A-Millers leave out Israel and physical. # Conclusion Just as Arminians must reckon with words such as “elect” in the Word, so Christ's reign is called a “thousand years” no matter how we try to define it. The millennial categories provide alternatives for how to understand the “thousand.” As for consistent Dispy Pre-Millers, we share the optimism of the power of the gospel with the Post-Millers, we share the concern over the increase of evil on earth with the A-Millers. And a future kingdom of saints reigning with Jesus does not eliminate current responsibilities of the saints for Jesus. A Kuyperian Dispensationalist *magnifies* his ministry in order to make the Jews jealous (like Paul described in Romans 11:11, 13-14) with the result that they would turn to Christ. Here is the place and now is the time for us to glorify the Lamb as He blesses us in our succeeding and in our suffering, and we trust that God has ordained to use us in part to turn Israel to her Messiah for when He returns to reign on earth. ---------- ## Charge By His grace you have turned to the sun and the Son, you have considered your jealous-making ministry in the story of human history on earth, you have been made fat in faith. What grace He has given, and now He promises His powerful grace as you go. ## Benediction: > May [you] have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God. > Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen. (Ephesians 3:18-21, ESV)

We had a small error the begining 5 minutes did not record. You can see my notes via our website at laughlinchurch.com under past sermons. The Hazor video can be seen at https://tv.faithlife.com/860d9be0-7319-4bb0-8d94-7ff91e21ec92

Deuteronomic History Deuteronomistic history Joshua Judges 1 & 2 Samuel 1 & 2 Kings Labeled Deuteronomistic History because of its close ties to the book of Deuteronomy. And because it is believed to be edited by the Deuteronomy Historians (names unknown). Their purpose was to explain why God had caused…

Week five of our series on salvation history is here. And Moses is our man. I say Moses, you say? Ten Commandments. Ten plagues of Egypt. The golden calf. Parting of the Red Sea. Wandering in the wilderness for 40 years. What do all these pieces of his story have to do with the covenant God made through him? What was the covenant even about? Find out today with Richaél Lucero. Plus! Learn why the freed Hebrew slaves of Egypt weren't actually free. And how that damaged the covenant. Throughout the series Richaél Lucero will examine one of the six key figures, the covenant they made with God and its meaning. SHOW NOTES: —DONATE! Monthly or one-time: www.clumsytheosis.net/donate —Email list sign up: eepurl.com/gItxjH —This Series. Listen to the rest of this series here. https://clumsytheosis.net/salvation-history-series/ —Scriptures referenced: -Ex. 3-Burning bush. -Ex 4:22-23-“Let my first-born son go to serve me.” -Ex. 19:5-6-God’s promise to the Israelites. Making them a *royal priesthood.* -Ex. 24-God reveals himself to the Israelites at Sinai. -Ex. 24:8-First Sinai Covenant. “Behold the blood of the covenant which the Lord had made with you.” -Ex 32-Golden calf. -Ex. 33-Covenant restored after the golden calf. Called Second Siani covenant/ Levitical covenant. -Lev. 1-16-Priestly code. -Lev. 17- 27-Holiness code. -Book of Numbers-Wander in the wilderness for 40 years to Promised Land. -Book of Deuteronomy-Translates to “second law.” This is the Deuteronomic covenant. Follow me on SOCIAL MEDIA! Instagram— www.instagram.com/clumsytheosis/ Twitter— twitter.com/ClumsyTheosis Facebook— www.facebook.com/clumsytheosis VISIT MY WEBSITE: www.clumsytheosis.net

     The main point of this pericope is that Moses called the second generation of Israelites to hear the statutes and ordinances that were part of the bilateral covenant agreement between them and Yahweh, their God. The Israelites were camped east of the Jordan River and poised to enter the land of Canaan. Moses “summoned all Israel and said to them: ‘Hear O Israel, the statutes and the ordinances which I am speaking today in your hearing, that you may learn them and observe them carefully’” (Deut 5:1). The word “hear” translates the Hebrew verb שָׁמַע shama, which means to listen to instructions for the purpose of following them. Specifically, Israel was to learn “the statutes and the ordinances” that they might “observe them carefully.” Moses specifies the covenant, saying, “The LORD our God made a covenant with us at Horeb” (Deut 5:2). This reveals both parties involved, and follows the pattern of a bilateral covenant between a suzerain and vassal; between a superior and an inferior. Moses went on to say, “The LORD did not make this covenant with our fathers, but with us, with all those of us alive here today” (Deut 5:3). The “covenant” referred to here is the bilateral Mosaic covenant, in which stipulations had to be met for blessing to occur. The Mosaic covenant is different than the unilateral covenant God made with Abraham, Isaac, and Jacob, which covenant had no stipulations (Gen 17:7-8; 26:24; 28:13-14). Thomas Constable states, “The covenant to which Moses referred (v. 2) is not the Abrahamic but the Mosaic Covenant. What follows is an upgrade of the Mosaic Covenant for the new generation about to enter the Promised Land.”[1] Eugene H. Merrill adds: "Not only is the covenant referred to here the same as that at Horeb, but it is only that and not anything anterior to it. “It was not with our fathers,” Moses said, “that the Lord made this covenant, but with us” (v. 3). This rules out the identification of the Deuteronomic covenant with the patriarchal and, in fact, draws a clear line of demarcation between the two. This is in line with the generally recognized theological fact that the Horeb-Deuteronomy covenant is by both form and function different from the so-called Abrahamic. The latter [Abrahamic covenant] is in the nature of an irrevocable and unconditional grant made by the Lord to the patriarchs, one containing promises of land, seed, and blessing. The former [Mosaic covenant] is a suzerain-vassal arrangement between the Lord and Israel designed to regulate Israel’s life as the promised nation within the framework of the Abrahamic covenant. The existence of Israel is unconditional, but its enjoyment of the blessing of God and its successful accomplishment of the purposes of God are dependent on its faithful obedience to the covenant made at Horeb. Thus the covenant in view here is not the same as that made with the fathers (i.e., the patriarchal ancestors), but it finds its roots there and is related to it in a subsidiary way."[2]      And, this covenant, once made, was binding upon all subsequent generations, either to bless or curse.[3] Warren Wiersbe writes: "When God made this covenant, it included every generation of the nation of Israel from that day on and not just with the generation that gathered at Sinai. Moses was addressing a new generation and yet he said, “The Lord our God made a covenant with us in Horeb” (v. 2). Just as God’s covenant with Abraham included the Jewish people of future generations, so did His covenant at Sinai."[4]      Moses, speaking to the second generation of Israelites since the exodus, addressed them as if they were standing directly before God, saying “The LORD spoke to you face to face at the mountain from the midst of the fire” (Deut 5:4). Some of Moses’ audience would have been at the mountain, but would have been younger and may not have understood what was happening. The phrase “face to face” is a figure of speech that means directly, one person to another. Biblically, God has revealed Himself generally through all creation (Psa 19:1-2; Rom 1:18-20), but this was special revelation provided directly by God to His people. God speaks, and He does so in language people can understand (e.g., Jer 4:28; 30:2; Ezek 5:13-17). This is what sets Him apart from stupid idols who do not speak (cf. Psa 135:16). This revelation was also personal, to Israel, which marked them as His special people. Moses also mentioned his role in the covenant arrangement, as the mediator between God and Israel, saying, “I was standing between the LORD and you at that time, to declare to you the word of the LORD; for you were afraid because of the fire and did not go up the mountain” (Deut 5:5). Remember, God spoke the Ten Commandments directly to Israel at Mount Sinai (Ex 20:1-17). However, the experience frightened them, for “All the people perceived the thunder and the lightning flashes and the sound of the trumpet and the mountain smoking; and when the people saw it, they trembled and stood at a distance” (Ex 20:18). Such fear is common among those who encounter God (see Gen 32:30; Ex 33:20; Judg 6:22-23; 13:22; Isa 6:5; Dan 8:17-18; Luke 5:8; Rev 1:17). Rather than listen to the voice of God directly, the people said to Moses, “Speak to us yourself and we will listen; but let not God speak to us, or we will die” (Ex 20:19). Afterward, God spoke mediately through Moses, who faithfully communicated “the word of the LORD.”      A theological extrapolation of Israel’s personal relationship with God—based on understandable language and expectations—would have provided them a personal sense of destiny, for the God who chose and spoke to them, who entered into a special contract relationship with them, was able also to direct their future and secure their blessings if they would obey Him. As Christians, we too have a special relationship with God as participants of the New Covenant (Luke 22:19-20; 1 Cor 11:25; 2 Cor 3:6; Heb 9:15), which was instituted by the Lord Jesus Christ by means of His sinless life (2 Cor 5:21; Heb 4:15; 1 John 3:5) and shed blood on the cross (1 Cor 10:16; Eph 2:13; Heb 12:24; 1 Pet 1:19). Additionally, we have special revelation in the Bible, which is God’s written word for us and to us, which tells us all we need to know to be saved (1 Cor 15:3-4), and to live a life of faith and godliness. Our relationship with God through Christ means we are children of God, brothers and sisters to the King of kings and Lord of lords, and we too enjoy a personal sense of destiny, knowing God is directing our lives toward the eternal state, toward which He is moving us.    [1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Dt 5:1. [2] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 142. [3] An example of this can be found in 2 Kings 17:1-18, where God judged the ten northern tribes for violating the terms of the covenant made with the exodus generation. The result was their being destroyed by the Assyrians and sent into captivity. [4] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 35.

The star of today's show is science! Join us as we discuss ancient diagnostic tools, sun technology, directional errors, prophetess', and Deuteronomic history.If you want MORE drinking and bible-ing, including bonus episodes, interviews with experts, fun mini series’, and more, consider becoming a ‘parishioner’ at Patreon.com/DrunkBibleStudy Our theme music is Book Club by Josh and Anand.

Intro: Welcome to the podcast Coronavirus Crisis: Carpe Diem!, where by God's grace, you and I rise up and embrace the possibilities and opportunities for spiritual and psychological growth in this time of crisis, all grounded in a Catholic worldview.   We are going beyond mere resilience, to rising up to the challenges of this pandemic and becoming even healthier in the natural and the spiritual realms than we were before.  I'm clinical psychologist Peter Malinoski and I am here with you, to be your host and guide.  This podcast is part of Souls and Hearts, our online outreach at soulsandhearts.com, which is all about shoring up our natural foundation for the Catholic spiritual life, all about overcoming psychological obstacles to being loved and to loving.   This is episode 44, released on November 30, 2020 Thank you for being here with me.   and it is the eighth episode in our series on shame.   and it is titled: Rape, Incest, Shame, and Silence: A True Story Reexamined, Part 3 We continuing to deal with very heavy, very difficult material.   We are continuing our deep exploration of the internal worlds of Crown Prince Amnon and Princess Tamar as recounted in 2 Samuel 13.    We opened that up in Episode 40, with Part 1  We continued  the story in Episode 43, last week with Part 2 Now in Part 3, we are continuing to learn what we learned about shame in the conceptual information about shame from Episodes 37, 38, 39. We're going to focus on listening as we were learning about in Episodes 42 and that we continued practicing in episode 43 -- important to listen to episodes 40 and 43 before this one.   Cautions  (summarize below)  There is an incestuous rape of a teenager in this story. I am not going into unnecessary graphic aspects about the rape itself  there isn't a need to get into the all the specific details of it   However, I am bringing out the emotional, relational and psychological impact of the traumas here, and not just the rape, but the betrayals and the failures to protect, and the injustice of it all and all the aftermath Those aspects -- betrayal, abandonment, the implications, the meaning of those contextual factors can be and often are worse than the actual physical violations.  And Tamar tells us that in the scripture.   Those realities can be very difficult to take, it's understandable why people want to avoid discussing them.   We need to be real about these things.  People who are traumatized, people who are burdened with shame, who are confused, who are lost -- they need resources.  These kinds of awful violations happen.  A lot.  We need to talk about them.  In this podcast I go into them.   There is no neat and tidy way to talk about incest and sexual violence and its aftermath, especially the experience of shame.  No whitewash, no clichés, no pious pablum.   And we need to be able to put these thing into a Catholic context, see them from a Catholic viewpoint.  Warnings --Summarize below.   let's be prudent here in listening to the story -- not an episode for little kids to necessarily be listening to.   As important as it is to deal with these topics Be thoughtful about where you are in your life journey, where you are in your healing -- this story may strike close to home for many of you You don't have to listen to the story or my analysis of it -- listen only if it is good for you -- even for people who are really psychologically well integrated, this is painful stuff.   Unresolved sexual trauma -- this may be a great time, it may be a terrible time listen to it.   Unresolved incest Unresolved betrayal Unresolved abandonment, especially by parents or church or civic leaders Sibling issues.   Window of tolerance the zone of nervous system arousal in which you are able to function most effectively. When you are within this zone, you can readily take in information, process that information, and integrate that information more readily.  You can listen.   People in the window of tolerance are feeling emotions at moderate levels, not overwhelmed with emotion (hyperarousal) and not numbing their feelings out (hypoarousal).   Review of levels of listening -- check out episode 42.  Brief review.  Summarize below Listening to trauma may be easier with a written narrative than in person with the people immediately present   Listening to --  Level 1 listening -- Listening with your mind, taking in information Often called active listening  Listen carefully to what is happening in the story  Grasping the content, the facts  Requires attention, concentration, taking in what the person is saying.   Focus externally on the characters, not internally on what is going on with your parts.  Not distracted by own self-focus   Listening for -- Level 2 listening -- Rarer.     This is speculative, we hold it lightly Listening to fill in the gaps in each character's big picture What is beyond and behind the words? Listening for the deeper layers of meaning in order to perceive what has not been said outright.  understanding the experiential context for each of the characters   Listening to what the character does not say or do -- omissions.   What are we listening for when we are listening for?   The person's experience -- to grasp the person's experience -- all the inner stuff.   Emotions Intentions Thoughts Desires Attitudes toward the world  Impulses  Vision of the world Working models of the world, assumptions.   Values Purpose in life I listen for identity  and for shame.   Engage the Faculty of imagination to help us fill in the gaps   Taking in what the person means (in contrast to what the person says in Level 1)  What we are not doing:   Not evaluating the merits of that perspective, not getting caught up in judging that perspective Not looking to right wrongs, not looking for justice, not asking deep existential questions about how could that terrible thing have happened to the person, not formulating advice, not looking to impress.   Setting all that aside.   To be with the characters in their stories, their narrative.  Understanding them first.   Taking that character's perspective in.  Seeing the world through the other person's eyes.  No matter how inaccurate or distorted that perception of the world may seem to be to us.   Listening with -- Level 3 listening -- Very rare -- characteristic of great therapists Listening with your whole self.  Listening with your heart and to your heart Window of tolerance.   Listening to your intuition -- listening to your own parts -- what they are telling you.   Emotions -- Fear, sadness, anger, disgust, happiness, etc. Impulses Intentions Thoughts that spontaneously arise Images Memories that pop up Body sensations Songs -- Internal Jukebox Sayings Gut sense All your inner experiences Remember, this is your stuff.  This is your experience.   Interpersonal field.  Which parts of me are resonating with your parts.  Listening for the shifts in messaging along with the shifts in relating.    What does the person need  Self as instrument -- tuning the instrument in to a frequency understand the other  Curiosity -- why am I reacting this way.    Compassionate connection     Read-through of Scripture 2 Samuel 13 1-22 -- last two episodes.   Breakdown of the Story And Amnon said, “Send out every one from me.” So every one went out from him. 10 Then Amnon said to Tamar, “Bring the food into the chamber, that I may eat from your hand.” And Tamar took the cakes she had made, and brought them into the chamber to Amnon her brother.  Amnon sends everyone out. Authority of the Crown prince Tremendous power imbalance.  The only one who could challenge the crown prince was David, the king. And David ordered Tamar to be there.   If the servants don't leave they lose their positions at best, and could be executed.  From a purely human perspective, the are in a catch-22 -- there is no good option.  Nuremburg mentality -- Just obeying orders.  If one witness had acted, if just one had sounded the alarm, or intervened, created a scene, how different this could have been.  But you would have to risk the enmity of the crown prince and with that death.   Theodore McCarrick report -- came out on November 10.  I couldn't read it.   How many people could have spoken up but didn't.   Some tried anonymously.  So much human respect. All seemed afraid of the power of McCarrick.  History repeating himself.   Bringing the food into the chamber -- bedroom.  The trap is closing.   Emphasis on "her brother."  Theme from Jaws running through my mind.   11 But when she brought them near him to eat, he took hold of her, and said to her, “Come, lie with me, my sister.” 12 She answered him, “No, my brother, do not force me; for such a thing is not done in Israel; do not do this wanton folly. 13 As for me, where could I carry my shame? And as for you, you would be as one of the wanton fools in Israel. Now therefore, I pray you, speak to the king; for he will not withhold me from you.” 14 But he would not listen to her; and being stronger than she, he forced her, and lay with her. He took hold of her.  Making sure of his prey.   She can't flee now.  Flight would be Tamar's first instinct.  And Amnon knew it.   Impossible to call for help because Amnon had sent the servants away.  No one to take her part. Come lie with me, my sister Invitation to consensual sex -- this sounds like it was very erotic for Amnon.  Part of his elaborated fantasy that would fill him up, make him whole.   She might give up her virginity for him, because she desires him, too.   Tamar may have the same sexual and romantic fantasy about him -- very arousing in a very disordered way.   May go on and on -- secret trysts Tamar keeps her cool.   Really amazing to me.  May have had special graces.  This is not a typical response.  It is far more adaptive that would be possible for most people in this situation.   Her sympathetic nervous system has got to be ramping up into a fight or flight response, but she is still in her window of tolerance.  She does not shut down She is thinking quicky and clearly, she can form arguments But I have to believe she is nearing the top end of her window of tolerance.    No my brother, do not force me.  Implication -- I will not do this.  I am not volunteering.  If sex happens it will be because you raped me.  First rejection.   Tamar could have consented, and afterward pretended that nothing happened.  Who would know?  The way the story is written made it so very clear that Tamar never considered violating her integrity and that she was a wholly blameless victim.  For such a thing is not done in Israel -- do not do this wanton folly.  Second rejection.   Major violation of social norms Major violation of Deuteronomic law Deuteronomy 27:22 forbids a man from sleeping with his sister.   Leviticus 18: 9, 11 The nakedness of your sister, your father's daughter or your mother's daughter, born in the household or outside -- you shall not lay bare her nakedness.   The nakedness of the daughter of your father's wife, born in your father's household--she is your sister; you shall not lay bare her nakedness.   Leviticus 20:17 And a man who takes his sister, his father's daughter or his mother's daughter, and see her nakedness and she sees his nakedness, it is vileness and they shall be cut off before the eyes of their kinfolk.  His sister's nakedness he has laid bare.  He shall bear his punishment.  Robert Alter  Punishment was to be cut off from Israelite community, outcast, exiled.   Consequences   As for me, how could I carry my shame  Third rejection Tremendous blow to her identity.  Virgin princess --> nobody, a social outcast, a pariah.   Unmarried and unmarriageable.   No one wanted to marry a non-virgin unless she was a widow or possibly divorced.   And as for you, you would be as one of the wanton fools in Israel  Fourth Rejection.   Appeals to his identity.  It is true.   She senses that the four rejections are not working.   Appeals to what is good, true and beautiful are having no impact. Appeals to social and religious norms do not phase Amnon Appeals to how she would be shame do not matter to Amnon Even pointing out how he will shame himself no longer penetrate into Amnon's awareness. This is a quadruple rejection for Amnon -- a quadruple refusal.  Emphasized and reemphasized.   Destroys his fantasy of consensual sex and all that his imagination had elaborated about it.   Amnon's conscience is also burning now in the presence of Tamar's principled resistance The contrast is so strong between her virtue and his vice   Amnon's part that carries shame is likely rising and about to take over Does he listen to that shame as a signal -- no, Amnon does not  Can shame serve its inhibitory effect -- no -- Amnon will not allow it.   What happens instead? Amnon's parts that carry anger and hatred rise faster like firefighters to take out the pain of the shame.    to drown out his awareness of the shame  and to justify the impending rape as a consequence for Tamar wounding his pride.   Catholic psychiatrist Conrad Baars -- Emotional substitution -- one emotion rises up to squelch another.   So Tamar is taking this all in.  And she shifts her approach to one that hold out a possibility of legitimate sexual union.    Now therefore, I pray you, speak to the king; for he will not withhold me from you.   King, not our father. Civil authority, arbiter of marriages.   Some believe she was trying to escape from his hands by any means in her power she did not necessarily mean that a dispensation for marriage was possible Unlikely such a request would have been granted.   Possible she was saying anything to play for time I think it's likely that Tamar believed a marriage was possible.   May not have been aware of the Levitical prohibitions in Leviticus 18 and 20. She would be much more familiar with Deuteronomy.   She may have seriously believed that given the nature of the situation that David might agree to a dispensation.     Either way, she was desperate.   But he would not listen to her; and being stronger than she, he forced her, and lay with her. He would not listen to her -- would not see her as she was.   She made it as difficult as possible for him to do what he did But he did it anyway.   I don't know what to say.   This happened.   Listen to your parts now, notice what is going on inside you, how you are reacting.   15 Then Amnon hated her with very great hatred; so that the hatred with which he hated her was greater than the love with which he had loved her. And Amnon said to her, “Arise, be gone.” 16 But she said to him, “No, my brother; for this wrong in sending me away is greater than the other which you did to me.”[b] But he would not listen to her. 17 He called the young man who served him and said, “Put this woman out of my presence, and bolt the door after her.”  Post-rejection.  Amnon shifts -- huge shift emotionally and in terms of his desires.  He must have her immediately -->  He must be rid of her, immediately My read:  Part of the intense attraction for Amnon was in how the sexual union was forbidden, but he was going to have it anyway.  She rejected him.  She is now going to pay the price.  He is just going to take what he wants.  He goes on a power trip, no longer relational in any sense, not even a distorted, warped sense like before.   Breaking sexual taboos.  I can do this.  The rules no longer apply to me.  I am above the law.   Amnon -- emphasizes the sibling relationship with Tamar -- as though that were important.   Act of rebellion -- of independence, of autonomy.  I make the rules for me and for others now.  Crown prince. Might have been growing up with this idea.   I don't need a relationship.  I can just take what I need by exploiting others.   Way of establishing power and dominance over David -- having sex not with his concubines or wives, but with his daughter.    Amnon hated her with a very great hatred  Amnon's original warped fantasies of a secret ongoing mutual sexual relationship with Tamar are totally destroyed  Amnon did not get what he hoped for -- so unrealistic Thinking with his hormones   vs. Proverbs 3:5  Trust in the Lord with all your heart and rely not on your own insights.  Yeah.  Especially when they are so driven by testosterone.   Sexual arousal is now gone.  He had wanted her, she never wanted him sexually.   Hatred covering his shame.   Heaping coals down on his head.   Parts -- Hatred is a firefighter part that rises up to protect his system from being overwhelmed by the intensity of his shame and self-loathing.      I think Princess Tamar's words stayed with him.  Remember what she called his intentions to have sex with him?  Wanton folly.   Remember what Tamar said he would be if he carried out these evil designs?  Wanton fool of Israel  And Crown Prince Amnon burned in his shame of knowing those words to be true.   But she said to him, “No, my brother; for this wrong in sending me away is greater than the other which you did to me.”  Even after the rape, Tamar is still functioning.  This is remarkable.  She is still fighting, still lucid, still able to engage in an effective way. Not typical, especially given the tremendous implications for Tamar   She is still fighting for dignity.  She can feel his hatred.  She is still appealing to him.   Tamar is appealing for Amnon to marry her Scott S. Biblical Hermeneutics stack exchange 2016 discussion.   Tamar aware of Deuteronomic law, but not levitical law.   Marriage not possible due to Levitical law.   Deuteronomy 22:28-29  If a man meets a virgin who is not betrothed and seizes her and lies with her and they are found, then the man who lay with her shall give to the father of the young woman fifty shekels of silver, and she shall be his wife, because he has violated her; he may not put her away all his days.   Common law in Near Eastern cultures at the time.   Last-ditch attempt to salvage her life.  She is desperately trying to salvage her future, making a futile gambit to avoid lifelong shame  The shame of being unmarried and unmarriageable made marrying her rapist seem preferable to being a pariah.   She is trying also to salvage the situation morally as best as was possible for both of them.  sending away would be a direct violation of Dt 22:28-29 -- He has to marry her.  But he won't.  That's not part of his plan.  He wanted her as sexual object, not as a wife.    Externalization of his experience Fantasy that his shame and anger are caused by Tamar  So he rejects her, banishes her.  But she won't go.   She points out another wrong he is doing, a greater wrong Explain that.  Position of hatred.  But he would not listen to her. 17 He called the young man who served him and said, “Send this creature, pray, away from me and bolt the door behind her.”    Dynamic equivalence strikes again in the RSVCE translation.  .  Not really "this woman" -- "this one" -- Hebrew is Z'ot. as though she is not human.   Robert Alter translates it as "this creature" emphasizing how dehumanizing her dismissal is.   He would not listen.   He would not engage, he would not see her She was an object to him.   The object of his sexual/relational desire at first Then an object of hatred, contempt, disgust.   Calls his servant to put her out.  Symbolic. Banishment.  Rejection.  Bolting the door Servant put her out -- rejection, shaming.  He basically has to throw Tamar out, like trash into the street.   Irony here -- Bolting the door behind her mad it seem like Tamar had made a shameful proposal to Amnon -- and she is the one treated like a prostitute Power aspect here for Amnon.  I am beyond the rules.  The rules and laws don't apply to me.  I am the favored crown prince.     Now she was wearing a long robe with sleeves; for thus were the virgin daughters of the king clad of old.[c] So his servant put her out, and bolted the door after her. 19 And Tamar put ashes on her head, and rent the long robe which she wore; and she laid her hand on her head, and went away, crying aloud as she went. She is not going quietly.  She is grieving multiple losses.   She wants the world to know she is grieving.  She will not hide.  She will not make this easier for Amnon.  She stays with the vulnerability.   I will make you see me.  I will not be invisible.   Ashes on her head, ashes and tears on her robe, her ketoneth.  And probably, in a cruel twist of irony, also her blood, blood from the violation of her virginity.  Part of the shame.  No longer pure.   Laid her hand on her head -- symbol of God's hand heavy upon her.   Crying aloud Perhaps she hoped that her public protest and grief would force Amnon to marry her in observation of the Deuteronomic Law.    Perhaps Tamar hoped that her public mourning would force David's hand to take up and judge her claim against Amnon  and that Amnon would get what he deserved.     20 And her brother Ab′salom said to her, “Has Amnon your brother been with you? Now hold your peace, my sister; he is your brother; do not take this to heart.” So Tamar dwelt, a desolate woman, in her brother Ab′salom's house. 21 When King David heard of all these things, he was very angry. 22 But Ab′salom spoke to Amnon neither good nor bad; for Ab′salom hated Amnon, because he had forced his sister Tamar.  Absalom:  Has Amnon your brother been with you? Not "our brother"  -- your brother.  My take Absalom knew what happened.  He has sensed it.  Maybe he saw the blood on Tamar's torn sleeve robe, her ketoneth.   Your brother -- emphasizes the incestuous nature of the rape.   Now hold your peace, my sister; he is your brother; do not take this to heart. Hard for me to imagine a less attuned statement in all of Scripture at this moment.  What was Absalom thinking?  Do not take this to heart?  He wants her to stop crying and settle down.  He is your brother -- he is the crown prince -- that makes it so much worse!  And that is a reason for Tamar to hold her peace?  Just keep it in the family?  Hush, Hush Secret family culture  That didn't work.  The whole sordid story was eventually got written in the Bible, the most-read book in all of human history   Absalom sees an opening here to take Amnon out.     Absalom is next in line for the crown after Amnon, and the wheels are turning  Absalom hated Amnon because he had forced his sister Tamar. Spoke neither good nor bad to Amnon.  Did not confront him then, when it would have helped Tamar  Doesn't want resolution by marriage -- doesn't want this to resolve, because that would thwart his plan for taking the crown.   No, Absalom was playing the long game  for power and dominance With cold vengeance and murder in his heart Feeling justified -- he now has a very objective reason for murdering his brother Carrying out the death sentence required by Leviticus 20 -- but more out of revenge than justice.   Given their father, the king's inaction.   When King David heard of all these things he was very angry.   He was going to hear about it all. And he was very angry Doesn't say what he is angry about -- we don't know.  David protects his favored, eldest son.   David protected the abuser, the rapist, not his daughter the victim. No visible consequences for Amnon.  He goes on as usual.     Such indulgence -- no punishment -- and now either can't or won't stand up to Amnon.  It would have been heroic for David to start now, to bring the hammer down, but he didn't  And parts of Amnon know it.  Playing Dad.  One can almost feel the contempt.  Consequence of his pattern of failing to discipline his sons -- this wasn't new.   So Tamar dwelt, a desolate woman, in her brother Absalom's house. No longer able to dwell with the other virgin princesses   A desolate woman Desolation -- complete emptiness.  Sense of being destroyed, so damaged inside.  Anguish.  Misery. Numbness.  Deadness inside.  Devastation, ruin.   Hypoarousal.  Downregulated.  Shutting down.  Three major, heartbreaking, colossal failures by the three closest men in her life Brother Amnon who raped her and abandoned her  Absalom who shushed her and minimized everything  David her father and her king, who was passive and did nothing.   Not just a question of him failing as a father He failed as king to bring justice to one of his subjects.   Tamar numbs out.  Loses will to live.  Losses are immense, after her adrenaline wears off. No one heard her  Safe place was no longer safe.   Her voice was silenced -- by Absalom and her father, King David.   Mindblowing.  This was David.  King David, slayer of Goliath, victorious in battle, beloved by God.   Shame and humiliation   She can never marry, she can never have children, she will carry the effects of the rape for the rest of her life.  She is an outcast.   David's silence means that others who want to help her are very limited.  The king has spoken through his silence.  So the king perpetuates the wrong.   And she lost other things.  Can she resort to the Psalms Can she sing Psalm 23 -- she would have heard it.     The Lord is my shepherd, I shall not want Oh wait.  David wrote that.   Now some say that language of psalm 23 was in a late version of Hebrew that probably dated to The Second Temple period was basically the fifth century BC -- but many think it does go back to   Tamar:  What did I do wrong?  Did I cause this?  How come no one protected me, listend to me?  Where is God? This is why I couldn't sleep that Thursday night  God:  I lavished graces upon her.  That's the last we hear of Tamar.  Let's take a break.  Sit with this for a minute.  Notice.  Jot down a few things that you are experiencing.     Wrapup Practice this listening -- as far as you can go.  Share your experience of listening to this episode with another person.  You might invite someone to trust to listen to these episodes with you.  If that seems too much, read 2 Samuel 13 -- see what you can read between the lines.  Write it down in a journal, put your experience into words.   Where do you struggle with the listening Those points of struggle can help you identify where you need to work in your life  Notice what got activated.  The parts of the story that stirred you up can help you understand what you need to connect within yourself. The burdens that parts of you are bearing Can start by sharing these podcast -- spotify, apple podcasts, google play, amazon.  Share it on social media -- buttons are on our website at soulsandhearts.com/coronavirus-crisis  -- get your word out there, with your personal recommendation -- how these episodes have helped you.  Share them, let others know  Get on the waiting list  soulsandhearts.com/rccd  Friday, November 28, 4:00 - 5:15 PM EST, we had Office Hours for RCCD members.  Community members can check out the recording.   You can reach out to me at 317.567.9594 or at crisis@soulsandhearts.com  Patronness and Patron.    

Abstract: This article examines Jacob’s statement “God hath taken away his plainness from [the Jews]” (Jacob 4:14) as one of several scriptural texts employing language that revolves around the Deuteronomic canon formulae (Deuteronomy 4:2; 12:32 [13:1]; cf. Revelation 22:18‒19). It further examines the textual dependency of Jacob 4:13‒14 on Nephi’s earlier writings, 1 Nephi 13 and 2 Nephi 25 in particular. The three […] The post “God Hath Taken Away His Plainness”: Some Notes on Jacob 4:14, Revelation, Canon, Covenant, and Law first appeared on The Interpreter Foundation.

Abstract: This article examines Jacob’s statement “God hath taken away his plainness from [the Jews]” (Jacob 4:14) as one of several scriptural texts employing language that revolves around the Deuteronomic canon formulae (Deuteronomy 4:2; 12:32 [13:1]; cf. Revelation 22:18‒19). It further examines the textual dependency of Jacob 4:13‒14 on Nephi’s earlier writings, 1 Nephi 13 and 2 Nephi 25 in particular. The three […] The post “God Hath Taken Away His Plainness”: Some Notes on Jacob 4:14, Revelation, Canon, Covenant, and Law first appeared on The Interpreter Foundation.

[Page 81]Abstract: This article examines Jacob's statement “God hath taken away his plainness from [the Jews]” (Jacob 4:14) as one of several scriptural texts employing language that revolves around the Deuteronomic canon formulae (Deuteronomy 4:2; 12:32 [13:1]; cf. Revelation 22:18‒19). It further examines the textual dependency of Jacob 4:13‒14 on Nephi's earlier writings, 1 Nephi 13 and 2 Nephi 25 in particular. The […] The post “God Hath Taken Away His Plainness”: Some Notes on Jacob 4:14, Revelation, Canon, Covenant, and Law first appeared on The Interpreter Foundation.

Abstract: This article examines Jacob’s statement “God hath taken away his plainness from [the Jews]” (Jacob 4:14) as one of several scriptural texts employing language that revolves around the Deuteronomic canon formulae (Deuteronomy 4:2; 12:32 [13:1]; cf. Revelation 22:18‒19). It further examines the textual dependency of Jacob 4:13‒14 on Nephi’s earlier writings, 1 Nephi 13 and 2 Nephi 25 in particular. The three […] The post “God Hath Taken Away His Plainness”: Some Notes on Jacob 4:14, Revelation, Canon, Covenant, and Law first appeared on The Interpreter Foundation.

The latest edition of Parashah Talk, for Re'eh [Deuteronomy 11:26-16:17] is now available! Rabbis Eliot Malomet and Jeremy Kalmanofsky join Rabbi Barry Chesler in lively conversation about the choice between a blessing and a curse, the meaning of the metaphor of us as God's children. the Deuteronomic addition to the laws of the sabbatical year and how it might effect public policy, and the holiday calendar. Give a listen!

You hear it from the Mormon missionaries that come knocking at your door: "the Bible has been corrupted and much of what was in it was lost, and the Church of Jesus Christ (of Latter Day Saints) has the restored gospel, after it disappeared from the Earth." But is this true? On The Real Issue Podcast, Rob takes on the challenge coming from Mormon elders over the years to prove that the Book of Mormon is a false testimony. Looking to Deuteronomy 18:20,22 as the measuring stick for determining a prophet of God, Rob takes on the books of 1 and 2 Nephi and Alma, as well as Joseph Smith's prophecy in Doctrine and Covenants Sec 84, showing how they do not measure up to the Deuteronomic standard. Rob also brings to light that which the Bible has a plethora of ancient manuscripts and external sources, the Book of Mormon cannot compete with that truth. As part of the test, Rob also brings in the prophecies of Micah 5:2 on Jesus' birthplace, Isaiah , Daniel, and David to show how the Bible stacks up and where Nephi, Alma miss the mark. You will not want to miss this show and will want to take notes and share with your LDS friends and relatives. If you have any questions or comments, send them to realissueapologetics@yahoo.com or SMS text them 540.419.2162. Commercials from The Real Issue Apologetics Ministry, and The One Minute Apologist with Bobby Conway with Brett Kunkle from Stand to Reason. Mid-show buffer music from Minazian and Druse, "Theme from The Pagan Invasion." --- Send in a voice message: https://anchor.fm/rob-lundberg/message

Are you wealthy? Have you reached your wealthy place? How are you handling your success? Has the level of success that you have achieved changed you? Is pride a part of your wealthy place? Has haughtiness become part of the package in relation to your success? Has the thing that was supposed to be a component of the Deuteronomic blessings instead become a component of the cursings of Deuteronomy? How about joining in on this basic principle of teaching as it relates to your wealth and success. Allow yourself to be thoroughly examined in order that you might know and acknowledge and then change whatever unhealthy fruit you discover through this three-part teaching.

Are you wealthy? Have you reached your wealthy place? How are you handling your success? Has the level of success that you have achieved changed you? Is pride a part of your wealthy place? Has haughtiness become part of the package in relation to your success? Has the thing that was supposed to be a component of the Deuteronomic blessings instead become a component of the cursings of Deuteronomy? How about joining in on this basic principle of teaching as it relates to your wealth and success. Allow yourself to be thoroughly examined in order that you might know and acknowledge and then change whatever unhealthy fruit you discover through this three-part teaching.

Are you wealthy? Have you reached your wealthy place? How are you handling your success? Has the level of success that you have achieved changed you? Is pride a part of your wealthy place? Has haughtiness become part of the package in relation to your success? Has the thing that was supposed to be a component of the Deuteronomic blessings instead become a component of the cursings of Deuteronomy? How about joining in on this basic principle of teaching as it relates to your wealth and success. Allow yourself to be thoroughly examined in order that you might know and acknowledge and then change whatever unhealthy fruit you discover through this three-part teaching.

How do you overcome temptation to sin? Jesus shows us the Deuteronomic clap back.

Download this episode In this episode, I share the terrifying experience of my family's home invasion by the cartel, what it taught me about myself, and meeting God in the present moment.  I discuss: what it means to meet God in the present moment,  what are some obstacles that prevent us from being present to God, and what we can do to better our relationship with God in the "here and now." Here's the transcript: Back in October 2010, my husband and I were living in a Mexican border town  -  we were there for 3 years.  Our first born was only 3 months old when we were home invaded by the Cartel in our apartment.  They home invaded every apartment in the building.  We were held at gun-point by 3 armed men.  Everything of value, which wasn't much at the time was stolen, but we are thankful none of us were physically hurt although the psychological trauma stayed with me for years.  I suffered from PTSD.  I was angry…very angry at the perpetrators.  I re-lived the moment every single day in my mind asking myself: What should I have done differently? Could Peter and I have avoided it? I tried to live the best I could, why did this happen to me? I was suspicious of everyone all the time.  I was on-edge about the smallest things.  My heart would race at every sound in the middle of the night.  I lost my sense of safety within my own home.  I had insomnia.  I struggled to pray.  I had a little baby and struggled to stay present for her.  When I went into a trance-like state, deep in thought re-living the event, re-living the fear, everything and everyone else disappeared.  I would lose awareness of my husband and baby and be trapped in a state of fear.  I wanted to blame someone, anyone, but there was no one to blame.  God simply allowed it. For those fearful moments in time, Satan had won.  He conquered my every thought and feeling.  He conquered days, weeks, months, and years after the event itself.  What happened?  One minute I was this faithful and prayerful human being and the next minute I'm a blubbering mess of doubt, fear, anger, and regret.  I thought I had lost it…but in reality, God was revealing to me how little my faith in God had really been – if it was even there at all.  Chances are, my sense of security was 99% faith in myself, and only 1% faith in God.  I realized my sense of control was a part of the fallacy I was secretly living with.  We prime ourselves for sin with our capacity to live outside the present moment and stay within the confines of our little minds.  Listening to the little messages in our heads that the evil one plays over and over again is one of the subtle ways we move outside the present moment where God dwells. What does it mean to meet God in the present moment?  In my story, it was clear I was not in the presence of God during fearful times. Sure, God was physically present since He is in all created things.  Myself, being part of His creation should be always present to God but since we are created with intelligence, or mind, and a “will,” I have a choice. It was obvious I was not present to my family.  Although they were physically present to me, I was not spiritually present to them.  When my mind was consumed with fear, my family might as well not have been there at all. As Father John Hardon, points out in many of his writings, being in the presence of God requires a relationship between ourselves and God.  Having an “awareness” is simply not enough.  If I take my daughters to the park and they go off to play, I can be aware they are physically there. But if I'm on my phone the entire time and fail to have a relationship exchange, such as play with them, talk with them, or show affection, I might as well not be there.  I can argue that it counts to be there to make sure they don't get hurt, to pick them up if they fall, but that's not a relationship, that's a one-way transaction.  A stranger can pick up a child who's fallen without having a relationship.  But a stranger cannot exchange trust, love, respect, and deep abiding regard for the other without a relationship. From my observations, to be in the presence of God means having the willingness to make a concerted effort to think of God in a loving way by lifting-up of the heart and mind to the one who is always gazing at us with Love.  We must be involved in a three-fold manner – will, heart, and mind.  Do you remember the first time you fell in love?  What was it like?  Everyday, you wanted nothing more than to gaze into the eyes of your beloved.  You listened to every word.  You observed every gesture.  You groveled with gratitude at every little gift you were given.  At least until the honeymoon period wore off.  Tough times came around, children came around, bills came around. Now all of sudden you were lucky if you didn't have to repeat yourself 10 times to get things done around the house.  You were lucky to get a please or thank you.  You were lucky if you had help with the dishes once in a while.  This is where you had to strengthen your “will” to show your love for the other.  Now you really had to make deliberate efforts to listen, communicate, forgive, make happy memories, and be of service to each other.  It's the same with our relationship with God.  God doesn't stop loving us in the most intense way.  Even when we fail to think of Him, He is ever present in the Eucharist.  He is ever willing to shepherd us when we're lost.  Ever willing to forgive his prodigal children. Are we always present to God?  Yes.  Is God always present to us?  No.  What are some obstacles that prevent us from living in the “here-and-now?” Acedia or Spiritual Sloth.  What is acedia?  Sometimes we think of it as slowness to get something done.  But it's actually doing everything else except the one thing I should be doing.  It's called Acedia but St. Thomas Aquinas called it Sloth.  Antidote from Fr. Mike Schmitz is to stop yourself and do that thing you're supposed to do such as pray instead of going around doing other things.  Jesus was a perfect example. Then ask yourself, “how can I love well in this moment, in this place as Christ loved?” Buying-in to the Worldly “Belief in Oneself” rather than Poverty of Spirit.   Remedy this by taking St. Therese of Lisieux's advice, she said, “Jesus has chosen to show me the only way which leads to the Divine Furnace of love; it is the way of childlike self-surrender, the way of a child who sleeps, afraid of nothing, in its father's arms.” Inconsistent Prayer Life.  Make prayer your priority.  Set aside time to pray. Dryness in Prayer.  Stay perseverant and push through dryness in prayer.  What is dryness?  It's a lack of consolation in prayer.  Consolations do not necessarily you have a greater degree of God's favor and not having consolations doesn't mean you've fallen in disfavor. Mental Noise and Distractions in Prayer.  This is normal and everyone experiences this.  Falling asleep during prayer falls into this realm.  Some things you can do is to pray first thing in the morning or do a calming activity before prayer.   Pre-occupation with Self.  Being preoccupied with your own feelings, family, worries, short-comings, sinfulness, financial issues, work, etc., are all ploys to take your attention away from God. Spiritual Gluttony.  Sometimes we fall into spiritual gluttony and begin disproportionately reading spiritual books, attending retreats, taking on too many volunteer opportunities.  We tend to convince ourselves that these things can take the place of having a relationship with God.  Catholic Servants how does living in the present moment benefit our vocation?  What can happen if we do not? *Praise God in all things *Seek refuge in God in times of trial – childlike trust in the Lord *Be joyful in our vocation *Be ready to forgive our transgressors, including ourselves *Be able to recognize Christ in the eyes of the poor   Here are some things we can do better our capacity to be in God's Presence… Practice Mental Prayer. Saint Teresa of Avila said, “Mental prayer in my opinion is nothing else than an intimate sharing between friends; it means taking time frequently to be alone with Him who we know loves us.” Connie Rossini wrote the Q and A Guide to Mental Prayer states, “Teresa sees two aspects to mental prayer: sharing with a friend (remembering that this Friend is far above you, but nevertheless calls you into an intimate relationship with himself); and time set aside specifically to be alone with God. The word mental signifies that this prayer comes from your own mind, rather than being written down by some-one else, as in vocal prayer. It is usually a silent prayer, but does not always have to be (see Question 11). When you spend time with a friend, you do not usually recite to him or her someone else's words about friendship. When you spend time with a spouse, you don't usually read Shakespeare's sonnets to that person. Instead, you speak from the heart. You know you can share your deepest self with your com-panion, because you love one another and will not reject each other. The time you spend together draws you even closer.  Some authors include both meditation and contemplation in the term mental prayer, which is the way it is used in this book.18 Other authors use the term mental prayer as a synonym for meditation. Since mental prayer is a sharing, you should expect God to reveal himself in some way to you as well. In fact. John of the Cross said that all true prayer brings an increase in knowledge of God. In meditation, God primarily reveals himself through Scripture and the truths of the Faith. In contemplation, he gives an experiential knowledge of him-self that you cannot put into words.” Philippians 4:6-8 Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving, make your requests known to God. Then the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus. Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence and if there is anything worthy of praise, think about these things. Matthew 6:25-34 “Therefore I tell you, do not worry about your life, what you will eat [or drink], or about your body, what you will wear. Is not life more than food and the body more than clothing?  Look at the birds in the sky; they do not sow or reap, they gather nothing into barns, yet your heavenly Father feeds them. Are not you more important than they? Can any of you by worrying add a single moment to your life-span?  Why are you anxious about clothes? Learn from the way the wild flowers grow. They do not work or spin. But I tell you that not even Solomon in all his splendor was clothed like one of them.  If God so clothes the grass of the field, which grows today and is thrown into the oven tomorrow, will he not much more provide for you, O you of little faith?  So do not worry and say, ‘What are we to eat?' or ‘What are we to drink?' or ‘What are we to wear?'  All these things the pagans seek. Your heavenly Father knows that you need them all.  But seek first the kingdom [of God] and his righteousness, and all these things will be given you besides.  Do not worry about tomorrow; tomorrow will take care of itself. Sufficient for a day is its own evil. Psalm 9:2-3 I will praise you, LORD, with all my heart; I will declare all your wondrous deeds. I will delight and rejoice in you; I will sing hymns to your name, Most High. Psalm 16:8-11 I keep the LORD always before me; with him at my right hand, I shall never be shaken. Therefore my heart is glad, my soul rejoices; my body also dwells secure, For you will not abandon my soul to Sheol, nor let your devout one see the pit. You will show me the path to life, abounding joy in your presence, the delights at your right hand forever.     CCC # 2697-2699 Prayer is the life of the new heart. It ought to animate us at every moment. But we tend to forget him who is our life and our all.  This is why the Fathers of the spiritual life in the Deuteronomic and prophetic traditions insist that prayer is a remembrance of God often awakened by the memory of the heart: “We must remember God more often than we draw breath.” But we cannot pray “at all times” if we do not pray at specific times, consciously willing it. These are the special times of Christian prayer, both in intensity and duration. 2698 The Tradition of the Church proposes to the faithful certain rhythms of praying intended to nourish continual prayer. Some are daily, such as morning and evening prayer, grace before and after meals, the Liturgy of the Hours. Sundays, centered on the Eucharist, are kept holy primarily by prayer. The cycle of the liturgical year and its great feasts are also basic rhythms of the Christian's life of prayer. 2699 The Lord leads all persons by paths and in ways pleasing to him, and each believer responds according to his heart's resolve and the personal expressions of his prayer. However, Christian Tradition has retained three major expressions of prayer: vocal, meditative, and contemplative. They have one basic trait in common: composure of heart. This vigilance in keeping the Word and dwelling in the presence of God makes these three expressions intense times in the life of prayer. Resources: Connie Rossini https://www.amazon.com/s?k=connie+rossini Cathechism of the Catholic Church http://ccc.usccb.org/flipbooks/catechism/files/assets/basic-html/toc.html# Father John Hardon http://www.therealpresence.org/eucharst/intro/livingpg.htm  

https://www.biblegateway.com/passage/?search=Jeremiah+31%3A31-34&version=NIV (Jeremiah 31:31-34) Grace mercy and peace are always for you from God and from our Lord and Savior, Jesus the Christ. Amen. Life is full of promise. In our human relationships on a daily basis, we make promises to one another. Especially in our love relationships, we speak promises that deepen the bond of our hearts. The deepened trust that fills us with joy and peace but also fills us with love, which defines the relationship of life we share. The Bible also speaks of promises. It uses the language of covenant. A covenant is a mutual agreement between two or more parties, which binds them together and defines their relationship. A mutual promise is a covenant. The Bible actually speaks of six covenants: ✡ The Abrahamic covenant. ✡ The Mosaic covenant made between God and His people at the base of Mount Sinai after He had delivered them from slavery in Egypt. ✡ The Priestly covenant and the whole vision of sacrifice for the forgiveness of sins. ✡ The Deuteronomic covenant. ✡ The Davidic covenant: God promised King David that a Son of his would sit on the throne and rule in peace and glory forever. This is what gave rise to messianic hope. And finally, as Jeremiah's passage in this prophecy speaks of . . . ✡ The New covenant that God would make where all would know Him, His law would be written on their hearts, and He would forgive their sins. We believe this covenant is fulfilled in Jesus our Savior. In Old Testament times, nations entered into Suzerain covenants. These treaties provided a relationship between a strong king and country, and a weaker king and country. The weaker would agree to pay the stronger the terms of a covenant in order to gain their protection or to appease them so that the stronger would not obliterate them. It was a covenant between unequals, a covenant of mutual accountability. If the weaker country and king did not pay up or keep the terms of the covenant, the stronger king and country would punish the weaker or even destroy them. The Mosaic covenant made at Sinai is a covenant of mutual accountability. The language is conditional. If you obey the terms of this covenant, then God will bless you. If you do not obey the terms of this covenant, then punishment and curses will follow. This is the language of the Mosaic covenant. It is conditional upon the faithfulness of God's people. There are three covenants in the Bible where God guarantees the promise: ● The Abrahamic covenant ● The Davidic covenant ● The New covenant, which was fulfilled in Jesus Christ. The New covenant is not just new in time, but also in quality. It is superior to all other covenants and, therefore, makes them obsolete. God has offered it, God has promised it, and God's power makes it happen. The terms of the covenant cannot fail or change. They are fulfilled in the life, death, and resurrection of Jesus, the Son of God, our Savior. That is the Good News – that in the name of Jesus, every promise God has made to us in the Scriptures finds fulfillment. It is sealed and guaranteed in the blood of Jesus Christ. In response to God's new promise, we say to God, I believe your promise is for me. I gladly receive your Spirit in a relationship of trust. I am glad to be in a covenant with you, the living God. Life is full of broken promises in our human experience. Ever heard someone say, “Cross my heart and hope to die”? People have a hard time keeping their word. ☞ “I'll pay you back as soon as I can.” ☞ “I promise (even though I didn't meet the deadline) to get it done for you by tomorrow.” Maybe the most significant broken promises are those made between a man and woman on their wedding day where they say “I promise to love you forever” or, “I will always be faithful to you”, but as the months and years pass, something is broken and the covenant falls apart. Why do people break their promise? ✗ Maybe they never intended to

1 David grows old, and is given Abishag for warmth. David does not know her. Adonijah, the son of David by Haggith, proclaims himself king. Adonijah invites his allies to a banquet. Key figures from David’s government (Zadok, Nathan and others) do not support Adonijah, however. Nathan tells Bathsheba, the mother of Solomon, to complain to David that Adonijah has made himself king. She does so, and Nathan confirms her words, saying that Adonijah has performed sacrifices and is being feted by the people. David arranges for Solomon to be anointed at Gihon, riding on a mule and accompanied by Zadok, Nathan and other prominent figures. Adonijah fears the news, and his guests are afraid. Adonijah submits to Solomon, and his life is spared. 2 David advises Solomon to maintain a Deuteronomic obedience to the Lord. The covenant is mentioned, though here it is much more conditional than before. David warns Solomon to kill Joab and Shime, but spare Barzillai. David dies: he had reigned seven years at Hebron, and thirty three at Jerusalem. Adonijah asks Bathsheba to petition Solomon for Abishag. Solomon sees this as a challenge to the throne, and has Adonijah executed. Abiathar the priest, who had supported Adonijah, is exiled: his life is spared on account of having helped David carry the ark. Zadok replaces Abiathar. Joab is killed because he had shed the innocent blood of Abner and Amasa. Solomon spares the life of Shimei, but tells him never to cross the Brook Kidron; man   SEE MORE https://wp.me/p9wnGS-hg

Sermons at Park Avenue Church of Christ

Notes Intro the Sefer ha-Chinuch was published anonymously in 13th century Spain and was written by a father to his son, upon reaching the age of Bar Mitzvah. See כג  כִּי נֵר מִצְוָה, וְתוֹרָה אוֹר;    וְדֶרֶךְ חַיִּים, תּוֹכְחוֹת מוּסָר. 23 For the commandment is a lamp, and the teaching is light, and reproofs of instruction are the way of life; (Proverbs 6: 23) כז  נֵר ה’, נִשְׁמַת אָדָם 27 The spirit of man is the lamp of the LORD (Proverbs 20: 27)  ----------- The only word that comes close to the netherworld is Shaol [Strongs H7585] which translates as “grave”, “pit”, or “abode of the dead”.  It first appears in with regard to Jacob in And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said: 'Nay, but I will go down to the grave to my son mourning.' And his father wept for him. Genesis 37: 35 וַיָּקֻמוּ כָל-בָּנָיו וְכָל-בְּנֹתָיו לְנַחֲמוֹ, וַיְמָאֵן לְהִתְנַחֵם, וַיֹּאמֶר, כִּי-אֵרֵד אֶל-בְּנִי אָבֵל שְׁאֹלָה; וַיֵּבְךְּ אֹתוֹ, אָבִיו And he said: 'My son shall not go down with you; for his brother is dead, and he only is left; if harm befall him by the way in which ye go, then will ye bring down my gray hairs with sorrow to the grave. (Genesis 42: 38) יֹּאמֶר, לֹא-יֵרֵד בְּנִי עִמָּכֶם:  כִּי-אָחִיו מֵת וְהוּא לְבַדּוֹ נִשְׁאָר, וּקְרָאָהוּ אָסוֹן בַּדֶּרֶךְ אֲשֶׁר תֵּלְכוּ-בָהּ, וְהוֹרַדְתֶּם אֶת-שֵׂיבָתִי בְּיָגוֹן, שְׁאוֹלָה   In the field of biblical studies, renowned for its deficit of basic agreement and the depth of its controversies, one cannot but be impressed by the longevity and breadth of the consensus about the early Israelite notion of life after death. The consensus, to be brief, is that there was none, that "everyone who dies goes to Sheol," as Johannes Pedersen put it about eighty years ago,     Genesis 49: 33 And Jacob concluded commanding his sons, and he drew his legs [up] into the bed, and expired and was brought in to his people.   וַיְכַ֤ל יַֽעֲקֹב֙ לְצַוֹּ֣ת אֶת־בָּנָ֔יו וַיֶּֽאֱסֹ֥ף רַגְלָ֖יו אֶל־הַמִּטָּ֑ה וַיִּגְוַ֖ע וַיֵּאָ֥סֶף אֶל־עַמָּֽיו: and he drew his legs: Heb. וַיֶאֱסֹף רַגְלָיו, he drew in his legs.   ויאסף רגליו: הכניס רגליו: and expired and was brought in: But no mention is made of death in his regard, and our Rabbis of blessed memory said: Our father Jacob did not die. — [From Ta’anith 5b]   ויגוע ויאסף: ומיתה לא נאמרה בו, ואמרו רבותינו ז"ל יעקב אבינו לא מת:   Our forefather Jacob did not die. He said to him: Was it for not that he was eulogized, embalmed and buried? He said to him: I expound a verse as it is written (Jeremiah 30:10) "Do not fear, my servant Jacob, said Adonai, and do not be dismayed O Israel. For I will save you from afar and your seed from the land of captivity.  The verse likens him (Jacob) to his seed (Israel); as his seed will then be alive so he too will be alive.   הכי אמר רבי יוחנן: יעקב אבינו לא מת. - אמר ליה: וכי בכדי ספדו ספדניא וחנטו חנטייא וקברו קברייא? - אמר  ליה: מקרא אני דורש, שנאמר (ירמיהו ל') ואתה אל תירא עבדי יעקב נאם ה' ואל תחת ישראל כי הנני מושיעך מרחוק ואת זרעך מארץ שבים, מקיש הוא לזרעו, מה זרעו בחיים - אף הוא בחיים..   A major focus of that favor - especially important, as we are about to see, in the case of Abraham and job - is family, particularly the continuation of one's lineage through descendants alive at one's death. Many expressions, some of them idiomatic, communicate this essential mode of divine favor. The idiom "He was gathered to his kin" or "to his fathers" (wayye'asep 'el-`ammayw / 'abotayw),   Professor Jon D. Levenson. Resurrection and the Restoration of Israel: The Ultimate Victory of the God of Life (Kindle Location 1198). Kindle Edition.   Professor Jon D. Levenson. Resurrection and the Restoration of Israel: The Ultimate Victory of the God of Life (Kindle Locations 1196-1198). Kindle Edition. Eternal Life – Immortality Daniel 12:2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence.  וְרַבִּים, מִיְּשֵׁנֵי אַדְמַת-עָפָר יָקִיצוּ; אֵלֶּה לְחַיֵּי עוֹלָם, וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם “One element that truly is novel in Dan 11z:11 -3 is, however, signaled by an expression that, for all its frequency in later Jewish literature, occurs nowhere else in the Hebrew Bible, hayye `olam, "eternal life"” Death, Children, draught There are three things that are never satisfied… The grave; and the barren womb; the earth that is not satisfied with water Proverbs 30: 15-16 שְׁאוֹל, וְעֹצֶר-רָחַם:    אֶרֶץ, לֹא-שָׂבְעָה מַּיִם Famine, miraculous birth, Heaven on earth … return to land Slavery To these must be added slavery, of course, which often appears in connection with them, especially with death. Thus, it is revealing, as we have observed,13 that Joseph's brothers, seething with resentment over their father's rank favoritism, resolve first to kill the boy and then, having given that nefarious plan up, sell him into slavery instead (Gen 37:118- z8). This parallels and adumbrates (in reverse order) Pharaoh's efforts to control the rapid growth of Israel's population, which begin with enslavement and graduate to genocide (Exod 11:8-22). It also parallels, and perhaps distantly reflects, the Canaanite tale of the god Baal, who miraculously overcomes comes the daunting challenges of enslavement to Yamm (Sea) and annihilation by Mot (Death).14 That Israel, fleeing Pharaoh's enslavement, escapes death by a miraculous passage through the sea (Exod 114:11-115:211) is thus no coincidence and anything but an arbitrary concatenation of unrelated items.15 It is, rather, a manifestation in narrative of the deep inner connection between slavery and death that we have been exploring in another genre, the poetic oracles of prophets.” Moses on the Mountain top – national redemption Could it be clearer that the Mosaic promises center on the lineage of Abraham, Isaac, and Jacob, that is, the whole Israelite nation, and not on Moses' own progeny? Thus, when "the LORD showed him the whole land" (Dent 34:1) just before Moses died and the Israelites began to take possession of it, the scene is remarkably reminiscent of Jacob's, Joseph's, and job's viewing several generations of descendants just before their own deaths. In the Deuteronomic theology, the fulfillment of Moses' life continues and remains real, visible, and powerful after his death. It takes the form of Israel's dwelling in the promised land and living in deliberate obedience to the Torah book he bequeathed them, for all their generations (e.g., Dent 31:9-z3; Josh z:6-8). In Deuteronomy, all Israel has become, in a sense, the progeny of Moses. Untimely death Thus, Jacob, having (so far as he knows) lost to the jaws of a wild beast his beloved Joseph, the son of his old age, "refused to be comforted, saying, `No, I will go down mourning to my son in Sheol"' (Gen 3735)• It would be a capital error to interpret either Joseph's or Jacob's anticipated presence in Sheol as punitive. Joseph's is owing to his having died a violent and premature death that is not followed by a proper burial or mitigated by the continuation that comes from having children. Each of these conditions alone could bring him to Sheol.     transformation restoration of the people Israel itself, recovery from humiliation and defeat, a reconstitution   Professor Jon D. Levenson. Resurrection and the Restoration of Israel: The Ultimate Victory of the God of Life (Kindle Locations 3286-3287). Kindle Edition. Just as a person is commanded to honor his father and hold him in awe, so, too, is he obligated to honor his teacher and hold him in awe. [Indeed, the measure of honor and awe] due one's teacher exceeds that due one's father. His father brings him into the life of this world, while his teacher, who teaches him wisdom, brings him into the life of the world to come.  Mishnah Torah, Talmud Torah - Chapter Four: 1 כשם שאדם מצווה בכבוד אביו ויראתו כך הוא חייב בכבוד רבו ויראתו יתר מאביו שאביו מביאו לחיי העולם הזה ורבו שלמדו חכמה מביאו לחיי העולם הבא   See: Bava Metzia 33a Keritot 28a states a different reason: "He and his father are both obligated to honor his teacher." The Rambam quotes this in Sefer HaMitzvot (Positive Mitzvah 209).   When his teacher dies, he should rend all his garments until he reveals his heart. He should never mend them.  Mishnah Torah, Talmud Torah - Chapter Four: 9 וכשימות רבו קורע כל בגדיו עד שהוא מגלה את לבו ואינו מאחה לעולם When his teacher dies, he should rend all his garments until he reveals his heart. - With regard to the rending of one's garments until one's heart is revealed, see Hilchot Eivel 8:3, 9:2 and Mo'ed Katan 22a. He should never mend them. - Mo'ed Katan 26a equates garments torn over a teacher's passing with those torn over a father's passing, with regard to the latter law. On this basis, the Rambam concludes that the same principle applies regarding the extent one rends his garments. Kadish DeRabanan Magnified and sanctified — may God’s Great Name fill the world God created. May God’s splendor be seen in the world In your life, in your days, in the life of all Israel, quickly and soon. And let us say, Amen. Forever may the Great Name be blessed. Blessed and praised, splendid and supreme — May the holy Name, bless God, be praised beyond all the blessings and songs that can be uttered in this world. And let us say, Amen.   For Israel and for our teachers, our students, and generations of teachers and students to come, for all who study Torah here and everywhere, for them and for you, may there be fullness of peace, grace, kindness and compassion, long life, ample nourishment and salvation from our Source who is in heaven and on earth. And let us say, Amen. עַל יִשְׂרָאֵל וְעַל רַבָּנָן. וְעַל תַּלְמִידֵיהוֹן וְעַל כָּל תַּלְמִידֵי תַלְמִידֵיהוֹן. וְעַל כָּל מַאן דְּעָסְקִין בְּאוֹרַיְתָא. דִּי בְאַתְרָא קַדִּישָׁא הָדֵין וְדִי בְכָל אֲתַר וַאֲתַר. יְהֵא לְהוֹן וּלְכוֹן שְׁלָמָא רַבָּא חִנָּא וְחִסְדָּא וְרַחֲמִין וְחַיִּין אֲרִיכִין וּמְזוֹנֵי רְוִיחֵי וּפֻרְקָנָא מִן קֳדָם אֲבוּהוֹן דְּבִשְׁמַיָּא וְאַרְעָא וְאִמְרוּ אָמֵן   May there be great peace and good life from heaven above for us and all Israel. And let us say, Amen. May the One who makes peace in the high heavens compassionately bring peace upon us all and all Israel. And let us say, Amen.   יתגדל ויתקדש שמיה רבא דעתיר לחדתא עלמא ולאחייא מתייא ולמיפרק עמיה ולמיבני קרתא דירושלים ולשכללא היכלא קדישא ולמיעקר פולחנא נוכראה מן ארעא ולאתבא פולחנא דשמיא לאתריה בזיויה ויחודיה, וימליך מלכותיה... ונחמתא דאמירן בעלמא ואמרו אמן. על רבנן ועל תלמידיהון ועל תלמידי תלמידיהון דעסקין באורייתא די באתרא הדין ודי בכל אתר ואתר, יהא להון ולכון חינא וחסדא ורחמי וסייעתא ורווחא מקדם אבוהון דבשמיא ואמרו אמן. יהא שלמא... וכו' (רמב"ם הלכות תפילה)   בָּרוּךְ אַתָּה אֲדֹנָ-י אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר נָתַן לָנוּ תּוֹרַת אֱמֶת וְחַיֵּי עוֹלָם נָטַע בְּתוֹכֵנוּ, בָּרוּךְ אַתָּה אֲדֹנָ-י נוֹתֵן הַתּוֹרָה

Have The Christ Myth by Arthur Drews (1910) and Bible Myths and Their Parallels in Other Religions by TW Doane (1882) been superceded? Where have all the Deists gone? Do the numerous Moses-Jesus parallels imply that Moses was already viewed as a Messiah? Irenaeus in his Against Heresies (III,11.1) says, "John, the disciple of the Lord, preaches this faith, and seeks, by the proclamation of the Gospel, to remove that error which by Cerinthus had been disseminated among men..." What he is saying here is that John was written after to refute Cerinthus which is one smoking gun for the late date of John. There are scholars before and now that contend that it is the case and that John was the judaized and historicized version of Cerinthus' gospel. Are there any scholarly attempts to reconstruct the Cerinthus gospel just like scholars before and now have reconstructed Marcion's gospel of the lord which is being called as the "ur-lukas"? Can we consider the Cerinthus gospel as an "ur-john"? If 1 Corinthians 15:3-11 is not an interpolation, does it really back up the gospelsâ?? Easter stories? The listed appearances sound more like visions, while the rest of the chapter seems to understand the resurrection of Jesus as spiritual rather than physical. Is Mark 16:9-20 more Marcionite or Gnostic? Are the â??hate your familyâ?? passages in the gospels a reflection of the period when the Early Church Fathers are battling the heresies of Gnosticism? Reading the apocryphal "Life of John the Baptist" text recently, I noticed a present-tense reference to Theophilus, who identified as being in office. Is this the same Theophilus mention in Luke, eh? Is it reasonable to suggest that the Passion narratives are not meant to implicate and condemn Jews but rather to say that all humanity must be depraved if even the best of them, Jews, could be so blind to the truth? Iâ??m curious to hear what you might have to say about Lena Einhornâ??s new book, â??A Shift In Time: How Historical Documents Reveal the Surprising Truth about Jesusâ??? Are there links between the NT passages and Isaiah 65, which mentions eating unclean pigs and living in tombs? Is there a correlation between one not being able to look at the face of God and not being able to stare directly at the sun? Is the Deuteronomic prohibition of cross-dressing the product of the ancient Israelite taxonomies discussed by Mary Douglas?

The ancient war-cry of the Hebrew nation was, "Rak Khazak." And today, those fiery words still turn Israeli soldiers into steely fighting machines. It was first introduced by Moses in his Deuteronomic commission and then carried on by Joshua as he stepped into the Promised Land with the face of a lion. Translated into English, the words mean "be strong and of good courage!" Those ancient words have prefaced supernatural victory time and again throughout history. And they are the very words needed for this hour.

The ancient war-cry of the Hebrew nation was, "Rak Khazak." And today, those fiery words still turn Israeli soldiers into steely fighting machines. It was first introduced by Moses in his Deuteronomic commission and then carried on by Joshua as he stepped into the Promised Land with the face of a lion. Translated into English, the words mean "be strong and of good courage!" Those ancient words have prefaced supernatural victory time and again throughout history. And they are the very words needed for this hour.

The ancient war-cry of the Hebrew nation was, "Rak Khazak." And today, those fiery words still turn Israeli soldiers into steely fighting machines. It was first introduced by Moses in his Deuteronomic commission and then carried on by Joshua as he stepped into the Promised Land with the face of a lion. Translated into English, the words mean "be strong and of good courage!" Those ancient words have prefaced supernatural victory time and again throughout history. And they are the very words needed for this hour.

In this lesson, Carson explains how the Deuteronomic curses (outlined in the Book of Deuteronomy) are fulfilled in both the Northern and Southern Kingdoms as they break the Old Covenant by committing the grave sin of idolatry. First, the Northern Kingdom (10 Tribes) is besieged, conquered, and exiled by Assyria in 722 B.C. The people who once inhabited the Northern Kingdom eventually lost their national identity when Assyria intermixed them among the foreign nations in their exile among those nations. Simultaneously, we read in 2 Kings 17 how Assyria imported 5 foreign conquered peoples into where the Northern Kingdom used to exist (i.e. Samaria), and the Israelites who remained in the land interbred with these foreigners creating halfbreeds who practiced a hybrid form of religion consisting of Torah and pagan idolatry. These people in Jesus' day were known as Samaritans. The Southern Kingdom (2 Tribes) experienced the destruction of Jerusalem, its walls, and Solomon's Temple under the reign of the Babylonian King Nebuchadnezzar in 586 B.C.. This Southern Kingdom is exiled to Babylon in three successive deportations. The Southern Kingdom only experienced exile in Babylon for around 70 years and were able to retain their national identity. When Medo-Persia conquered Babylon, the Persian King Cyrus decreed that the exiles could return to their homeland around 535 B.C.