Podcasts about gerizim

Synopsis: After the death of Gideon, the children of Israel did not remember the LORD and plunged back into idolatry. This departure from God led to Abimelech's murderous scheme to kill his brothers and rule over Shechem. Jotham, Gideon's youngest son, escaped and pronounced a curse God would bring to pass in due time. Remembering Jesus is what God's people are called to do. Verses in order of appearance: Lamentations 3:19-20 (NIV) Lamentations 3:21-23 (NIV) Judges 8:29-32 Exodus 21:10-11 Judges 8:33-35 2 Chronicles 24:17-18 Judges 9:1-3 Joshua 24:26-27 Judges 9:4-6 Judges 9:7-13 PIC of Mt. Gerizim from HolyLandPhotos.org Proverbs 28:9 Judges 9:14-15 Proverbs 6:27 Judges 9:16-21 Proverbs 26:2 Galatians 3:13-14 Romans 12:14-19 Psalm 103:1-5 Verses mentioned but not displayed: Judges 8:23 Leviticus 18:18 Deuteronomy 17:17 Deuteronomy 21:15-17 Genesis 34 Joshua 8 Deuteronomy 11:29 Deuteronomy 27:12-26

The heart of the Book of Deuteronomy is the principle of the curses and the blessings. Moses gave instructions on how that principle was to be demonstrated when the people reached the Promised Land, and the time had now come for Joshua to enact that word picture for the Israelites. Join Dr. James Boice on The Bible Study Hour as he takes us through the significance of the staging of this drama and an even more important principle therein. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

The heart of the Book of Deuteronomy is the principle of the curses and the blessings. Moses gave instructions on how that principle was to be demonstrated when the people reached the Promised Land, and the time had now come for Joshua to enact that word picture for the Israelites. Join Dr. James Boice next time on The Bible Study Hour as he takes us through the significance of the staging of this drama and an even more important principle therein. To support this ministry financially, visit: https://www.oneplace.com/donate/81/29

Joshua 8:30-35 The heart of the Book of Deuteronomy is the principle of the curses and the blessings. Moses gave instructions on how that principle was to be demonstrated when the people reached the Promised Land, and the time had now come for Joshua to enact that word picture for the Israelites. Join Dr. James Boice on The Bible Study Hour as he takes us through the significance of the staging of this drama and an even more important principle therein.

Deuteronomy - Blessings at Gerizim. Consequences of disobedience. Luke - Instructions. Ten lepers cleansed. Second coming foretold.

Episode NotesEpisode 93: Matthew 5 - Blessings, Curses, and Moving Mountains: The Architecture of Matthew's GospelMarch 4, 2025 - Host: Dr. Gregory HallIn this episode we're diving into Matthew chapter 5 and we'll notice a fascinating aspect of Matthew gospel. Matthew organizes Jesus' major addresses into five distinct sermons. The first and the last of which are delivered on mountains. and today, we'll unpack a link back to the Old Testament story of Moses and Joshua.Resources Referenced and/or Read:Thanks to Dr. Warren Gage for the bulk of the material in this episode. Gage, W. A. (2010). Essays in Biblical Theology (pp. 63–65). Warren A. Gage. - The Blessings and Cursings upon Gerizim and Ebal - The law of Moses instructed the people, when Joshua led them into the good land promised to the fathers, to assemble before the mountains of Gerizim and Ebal for a ceremony reaffirming their fidelity to the Lord and the law of the covenant (Deut 27–28). The entire nation of Israel was to be arranged in ranks by their tribes in the valley between the slopes of the two mountains. Six tribes stood upon the skirts of Ebal, and six tribes stood upon the skirts of Gerizim. Joshua spoke all the law of Moses in the hearing of the twelve tribes of Israel (Josh 8:30–35). The six tribes upon Gerizim spoke the blessings that would be poured out as long as the nation obeyed the law and the covenant (Deut 28:1–14). The six tribes upon Ebal spoke the curses that would come upon the nation if they disobeyed the law (Deut 27:15–28). All the tribes affirmed that, upon their disobedience, a nation from afar would come upon them like the eagle, besieging the fortified walls of Israel (Deut 28:49–52) and driving all the people into exile among the nations (Deut 28:64–68). As each group of six tribes spoke the blessings and the cursings of the law, the six tribes opposite answered with an antiphonal avowal of their fidelity to the covenant and their imprecatory oath of obedience to the Lord. In the New Testament, Matthew's Gospel portrays Jesus as the True Joshua presiding over a new ceremony of blessing and cursing. To recognize this portrayal, we must understand something of the structure of the first Gospel. Matthew arranges his Gospel around seven mountains. These mountains are 1) the mountain of the temptation (4:8), 2) the mountain of the beatitudes (5:1), 3) the mountain of the separation (14:23), 4) the mountain of the feeding in the wilderness (15:29), 5) the mountain of the transfiguration (17:1), 6) the mountain of the Olivet discourse (24:3), and 7) the mountain of the commissioning (28:16). The seven Matthean mountains are arranged chiastically, with corresponding pairs arrayed around the central mountain of the wilderness feeding. The mountains relevant to the Joshua typology are the second mountain and the sixth, which frame Matthew's five discourses. The second mountain is the mountain of the beatitudes in Galilee, the site of the first discourse called the “Sermon on the Mount” (5:1–8:28). The corresponding sixth mountain, the site of the last or “Olivet Discourse,” is the mountain before Jerusalem (24:3–26:1). Matthew's typology of the True Joshua is built around the relationship between the blessings pronounced upon the mount of the beatitudes in Galilee and the woes (or curses) spoken against the Pharisees in Jerusalem. By juxtaposing these mountains, Matthew anticipates the blessings to descend upon the mountain of the Gentiles, which has become Gerizim, and the destruction to come upon Jerusalem, which has become Ebal. Jesus solemnly pronounces nine beatitudes upon the mountain in Galilee (Matt 5:3–12). Eight corresponding woes or curses are enumerated against Jerusalem, framed as antiphonal responses to the beatitudes spoken in Galilee. The juxtaposition of Matthew's two mountains constitutes the restatement of the solemn ceremony at Shechem, and darkly foretells the destruction of Jerusalem and the exile of the people for their disobedience to the law of Moses in rejecting the Prophet of whom Moses spoke (Matt 24:2).Matthew Study Resources at the Rethinking Scripture Website: https://rethinkingscripture.com/matthew-study-resources/Here are a few resources regarding my first tour guide in Israel, Halvor Ronning.New American Standard Bible: 1995 update (Mt 4:18–22). (1995). The Lockman Foundation.Show Music:Intro/Outro - "Growth" by Armani Delos SantosTransition Music - produced by Jacob A. HallPodcast Website:The All-America Listener Challenge Updates: https://rethinkingscripture.comMy New Podcast Studio... The Upper Room: https://rethinkingscripture.com/podcast-episodes/More information about The Homes and Help Initiative: https://rethinkingscripture.com/homes-help-initiative/Sister site: RethinkingRest.comRethinking Rest... the Book is now available. The Rethinking Rest audiobook is available only on Audible: More information: https://rethinkingrest.com/the-book/Social Media:Facebook: https://www.facebook.com/RethinkingScripture Twitter: @RethinkingStuffInstagram: Rethinking_ScriptureYouTube Channel: https://www.youtube.com/channel/UC6YCLg2UldJiA0dsg0KkvLAPowered and distributed by Simplecast.

====================================================SUSCRIBETEhttps://www.youtube.com/channel/UCNpffyr-7_zP1x1lS89ByaQ?sub_confirmation=1==================================================== LECCIÓN DE ESCUELA SABÁTICA         IV TRIMESTRE DEL 2024Narrado por: Gustavo PérezDesde: Málaga, EspañaUna cortesía de DR'Ministries y Canaan Seventh-Day Adventist ChurchSÁBADO 26 DE OCTUBREEL TESTIMONIO DE LOS SAMARITANOS LEE PARA EL ESTUDIO DE ESTA SEMANA: Juan 4:1-42; 3:26-30; Jeremías 2:13; Zacarías 14:8; Ezequiel 36:25-27. PARA MEMORIZAR:“Y decían a la mujer: ‘Ya no creemos solo por tu palabra, sino porque nosotros mismos lo hemos oído, y sabemos que en verdad este es el Salvador del mundo' ” (Juan 4:42). ¿Quiénes eran los samaritanos? Israel, el Reino del Norte, fue llevado cautivo por los asirios en el año 722 a.C. para crear estabilidad política. Los asirios dispersaron a sus cautivos por todo su imperio.Asimismo, cautivos de otras naciones fueron llevados a repoblar el Reino del Norte. La población mixta resultante fueron los samaritanos, quienes practicaban su propia forma de judaísmo. Sin embargo, las relaciones entre ellos y los judíos no eran buenas. Por ejemplo, los samaritanos se opusieron a la reconstrucción del Templo cuando los judíos regresaron de Babilonia. Los samaritanos, mientras tanto, habían construido su propio templo en el monte Gerizim. Pero este templo fue destruido por el gobernante judío Juan Hircano en el año 128 a.C. En la época de Cristo, esta animosidad continuaba. Los judíos evitaban Samaria en la medida de lo posible. Aunque las relaciones comerciales eran posibles, cualquier otro tipo de interacción era tabú. Los judíos no pedían nada prestado a los samaritanos ni recibían favores de ellos. En este contexto, Juan narra el encuentro entre Jesús, la mujer junto al pozo y los habitantes de la ciudad samaritana de Sicar. 

église AB Lausanne ; KJV Judges 9 And Abimelech the son of Jerubbaal went to Shechem unto his mother's brethren, and communed with them, and with all the family of the house of his mother's father, saying, Speak, I pray you, in the ears of all the men of Shechem, Whether is better for you, either that all the sons of Jerubbaal, which are threescore and ten persons, reign over you, or that one reign over you? remember also that I am your bone and your flesh. And his mother's brethren spake of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, He is our brother. And they gave him threescore and ten pieces of silver out of the house of Baal-berith, wherewith Abimelech hired vain and light persons, which followed him. And he went unto his father's house at Ophrah, and slew his brethren the sons of Jerubbaal, being threescore and ten persons, upon one stone: notwithstanding yet Jotham the youngest son of Jerubbaal was left; for he hid himself. And all the men of Shechem gathered together, and all the house of Millo, and went, and made Abimelech king, by the plain of the pillar that was in Shechem. And when they told it to Jotham, he went and stood in the top of mount Gerizim, and lifted up his voice, and cried, and said unto them, Hearken unto me, ye men of Shechem, that God may hearken unto you. The trees went forth on a time to anoint a king over them; and they said unto the olive tree, Reign thou over us. But the olive tree said unto them, Should I leave my fatness, wherewith by me they honour God and man, and go to be promoted over the trees? And the trees said to the fig tree, Come thou, and reign over us. ...

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Northwest Bible Church – Sept. 22, 2024 – Joshua – Alan Conner Joshua 8 The Conquering of Ai Intro A.  VICTORY PROMISED, BATTLE PLANS SET (Joshua 8:1-2). 1. Location of Ai.     2. God is in control (Joshua 8:1-2, 18).    3. The spoils of war (Joshua 8:2, 27).     B.  JOSHUA RELAYS INSTRUCTIONS FOR THE AMBUSH (Joshua 8:3-9). 1. Two ambush parties? 2. 30,000 the total number in the army, and 5,000 was the ambush? C.  THE PREPARATIONS FOR BATTLE (Joshua 8:10-13). 1.  Army to the north 2.  Ambush to the west D.  THE BATTLE, THE AMBUSH AND THE VICTORY (Joshua 8:14-29). 1. God orchestrated the victory and it worked perfectly.    2. The righteous judgment of God (Joshua 7:29).     E.  THE  COVENANT RENEWAL (Joshua 8:30-35). 1. Fulfilling Moses' command (Deut. 27:4-5).    2. Shechem 3. Mt. Ebal and Mt. Gerizim.    4. Activities: F. TWO FORESHADOWINGS OF CHRIST. 1. The curse on the king of Ai (Joshua 7:29).   Cf. Deut. 21:22-23 and Gal. 3:13 2. The altar on Mt. Ebal. Discussion questions:  What practical lessons can we learn about the conquering of Ai?  What do we learn about God's involvement in this victory?   Why was the covenant renewal at Shechem important?  How is Christ foreshadowed in these events?

Parsha Talk with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat Ki Tavo [Deuteronomy 26:1-29:8] features, among other things, the ritual of the first fruits and the description of a one-time event to take place in the Land of Israel where the Israelites will assemble 6 tribes each on 2 mountains [Ebal and Gerizim for those of you keeping score] for a ritual recitation of blessings and curses that will descend on the people and the land, depending on the behavior of the Israelites. The text of the first-fruits ritual whose earliest date was the holiday of Shavuot was incorporated by the rabbis as the heart of the Haggadah, the ritual recitation on Passover. We split our conversation between these two very different recitations as we sought to find meaning in them for today. We continue to be mindful of the hostages and the soldiers fighting in defense of the State of Israel. May the hostages be speedily returned to their families and the soldiers be removed from harm's way. Shabbat Shalom.

MyLife Chassidus Applied: Where YOUR questions are answered Donate now: https://mylife500.com For recording visit the archive page or your favorite podcast carrier. Rabbi Jacobson will discuss the following topics: Will war in Israel ever end? 01:34 • How should we react to the latest events in Northern Israel and Lebanon? 08:27 • What can we do? 09:30 • Did the prophets predict today's war? 11:14 What does the transition from Av to Elul teach us today? 17:24 • How do these months empower us to turn challenges into opportunities and growth? 17:37 • Where do we see today the transformation of darkness to light? • Is a known adversary during the riots in Crown Heights in 1991 now supporting Israel? How do we bring light and truth into a world full of lies? • How do we overcome the appalling lies being propagated today? How can we not be disheartened and depressed by it all? • What can we do to advance the truth? • Does light automatically dispel all types of darkness, including the darkness of a “black hole” for example? • What are ways to find faith, healing and strength? • Can we lie to protect ourselves? • How can people so blatantly lie about the Jews stealing Israel from the Arabs? What is the difference between faith and imagination? • How can we turn the dream of Moshiach into a reality? What do we learn from Parshas Re'eh? • What is the significance of Re'eh – to see? • What is the opposite of blessing called a gift? • What is the deeper meaning of the ceremony that took place on Mt. Gerizim and Mt. Ebal? • Why must an idolatrous city be destroyed? Does that apply today? Chof Av – 80 years • What can we learn from Reb Levi Yitzchak about our times? • Please share a relevant Torah from the Baal Ha'hilula Reader's comments • Do you use a different Hebrew dialectic?

Joshua 24 could be called Joshua's farewell address! These are his final words to the nation just before he dies (Joshua 24:29). In chapter 23, Joshua called the leaders of the people together at either Shiloh where the tabernacle was set up, or at Ephraim the home of his inheritance.   In Joshua 24, Joshua gathers all the tribes of Israel and leaders to come to Shechem and present themselves before God (v. 1). It is there in this ideal location that he gives this moving farewell address reminding the people one final time of the importance of remembering their history going back to Abraham.   It was at Shechem that God promised Abraham that his descendants would inherit the land (Gen. 12:6-7). This is the place that Jacob built an altar after he returned to Canaan. Genesis 33:20, “Then he erected an altar there and called it El Elohe Israel.”  The literal meaning of this name is, “God, the God of Israel.” Shechem was located between Mt. Ebal and Mt. Gerizim, and you might remember this is where the people of Israel had reaffirmed their commitment to the Lord in Joshua 8:30-35. Shechem was indeed "holy ground" to the Israelites.   In Joshua 23, the key words appear to be “nation and land” in Joshua's first address. But here in Joshua 24, the name LORD (Jehovah), is the major focus in this second address. Joshua refers to the LORD twenty-one times. In fact, in 24:2-13, it is the LORD who speaks as Joshua reviews the history of the nation.   Another key word is “serve” in Joshua 24. This word is used fifteen times in this address. Jehovah gave them their land and would bless them in their land if they loved Him and served Him. God didn't give them this “good land” just to set back and enjoy all the blessings of it for themselves. They were to serve the LORD God of Israel and make His name great to all the nations of the earth. This reminds us that we have been saved to serve the Lord Jesus Christ and share Him with the nations today!   In Joshua 24:2-4, Joshua begins his review of the history of Israel by reminding the people of how God chose and called their fathers, Terah, Abraham, and Nahor, who were idol worshippers on the other side of the River. (Gen. 11:27-12:9). And how God led Abraham to this land of Canaan and multiplied his descendants. And how God gave Abraham Isaac, and to Isaac He gave Jacob and Esau.   Stephen in his own farewell speech declared in Acts 7:2, "The God of glory appeared unto our father Abraham," reminding the Jews that their national identity was an act of God's grace. Abraham didn't seek after God and discover Him; it was God who came to Abraham! There was nothing special about the Jews that God should choose them (Deut. 7:1-11; 26:1-11; 32:10); and this fact should have kept them humble and obedient.   "You did not choose Me," Jesus told His disciples, “But I chose you and appointed you that you should bring forth fruit…." (John 15:16). Believers were chosen in Christ "before the foundation of the world" (Eph. 1:4) and are called "God's elect" (Rom. 8:33; Titus 1:1). I personally believe this calling and election is for service, not for salvation. Ephesians 2:10 I am born a citizen of our country, but I get chosen and elected to serve in a position of leadership. Every born-again believer is called to serve and bring forth fruit for the glory of God (John 15). I believe that the Scriptures teach that God desires that every person can and should experience His great salvation: “The Lord is not willing that any should perish but that all should come to repentance” (2 Peter 3:9). “Jesus tasted death for every man” (Hebrews 2:9). “…God our Savior, who will have all men to be saved, and to come to the knowledge of the truth” (1 Timothy 2:3-4). Paul proclaimed, that “Whosoever shall call upon the name of the Lord shall be saved” (Romans 10:13).   Today, do you know Jesus as your Savior? Today, are you serving Him?

Again, I would like to ask for special prayer this morning for my grandson Luke. He will be going back into surgery around 7:15am to replace the shunts and tubing that were taken out because of an infection. He has been in the PICU at Roanoke Memorial for a couple weeks now since that surgery. We have lost count, but I think this is about the 16th or 17th surgery on his little brain to relieve the pressure of the leaking brain fluid that appeared shortly after he was born two years ago. Your prayer has made a major difference in his little life and his recovery from these surgeries. Please continue to also pray for his mom and dad, Kimberly and Chris Shaffer. We will post an update later today. Thanks again for your support and prayers.   In our study of the Book of Joshua we have now come down to the last two chapters. In these chapters we have the last words of Joshua to the leadership of Israel. It always appears that the last words a person says before they die are the ones that are the most important. They usually say something that they want their family and friends to remember for a long time to come and to pass on to future generations. From these two chapters we can clearly see that this is the case with Joshua by what he says.   Joshua had lived a long full life. His long life started in Egyptian bondage and ended in a worship service in the Promised Land. In between those events God had used him to lead Israel in defeating the enemy, conquering the land, and claiming the promised inheritance. With the Apostle Paul, Joshua could sincerely say, "I have fought a good fight, I have finished my course, I have kept the faith" (2 Tim. 4:7).   In Joshua 23:14, Joshua said that he was about to go "the way of all the earth". He knew he was about to die. This is the way you and I must go if the Lord doesn't return first. But at the end of a long and full life, Joshua's greatest concern wasn't himself. His greatest concern was his people and their relationship to the Lord. He didn't want to leave until he had challenged them once again to love the Lord and keep His commandments. His life's work would be in vain if they failed to keep the covenant and enjoy the blessings of the Promised Land.   He first called a meeting of the leaders of the nation (v. 2), either at Shiloh or at his home in Ephraim, and warned them what would happen if they deserted the Lord. Then he gathered "all the tribes of Israel to Shechem" (24:1) and gave a farewell address which reviewed the history of Israel, starting with Abraham, and challenged the people to love the Lord and serve Him alone. In these two addresses Joshua emphasized several things.   Having assembled the leaders of the nation, Joshua presented them with two scenarios: Obey the Lord, and He will bless you and keep you in the land; disobey Him, and He will judge you and remove you from the land. These were the terms of the covenant God had made with Israel at Mount Sinai, which Moses had repeated on the Plains of Moab, and which Israel had reaffirmed at Mt. Ebal and Mt. Gerizim.   Joshua's emphasis was on possessing the land (v. 5) and enjoying its blessings (vv. 13, 15-16). While Israel had gained control of Canaan, there still remained territory to possess and pockets of resistance to overcome. (See 13:1-13; 15:63; 16:10; 17:12-13; 18:3; Judg. 1-2.) The task of the tribes wasn't finished! The great danger, of course, was that the people of Israel would gradually change their attitudes toward the pagan nations around them and start accepting their ways and imitating them.   Joshua's last words are just as important to us today as they were to his nation over three thousand years ago. We are all just one step away from falling into temptation and losing fellowship with the Lord we love. May the LORD help us to stay alert and take heed to what Joshua said in these two chapters!   God bless!

When we come to Joshua 22, the conquest of the Promise Land by the twelve tribes of Israel is complete. The battles have been fought and won. The inheritance of the land has been successfully distributed to all the tribes. It is at this point, after seven years of battles, in Joshua 22:1-4, that Joshua gives a honorable discharge to the two tribes of Reuben and Gad, and the half tribe of Manasseh and the first thing he did was to commend them (Josh. 22:1-3). Then in Joshua 22:4, Joshua released them from the army. Having fulfilled their mission and kept their promise, the tribes were now free to go home; for God had given His people rest.   Now in verse 5, Joshua admonished them (Josh. 22:5). Like any good leader, Joshua was more concerned about the spiritual walk of his people than anything else. The army had experienced victory in Canaan because Joshua loved the Lord and obeyed His Word (1:7-8), and that would be the "open secret" of Israel's continued peace and prosperity. Just as they had been diligent in battle, obeying. their commander, so they must be diligent in worship, obeying the Lord their God. This was the promise each of the tribes made to the Lord at Mt. Gerizim and Mt. Ebal.   The motive for their obedience had to be love for the Lord their God. If they loved Him, then they would delight in walking in all His ways and obeying all His commandments. Instead of trying to serve two masters, they would cling to the Lord and serve Him alone, with all their heart and soul. Jesus in His first recorded message in Matthew 6:24 reminds us that, "No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon.”   In Matthew 22:36-38, Jesus said that to love the Lord and keep His commandments was the first and greatest commandment; therefore, to disobey it would mean to commit the greatest sin. Jesus told His disciples in John 14:15, "If you love Me, keep My commandments". You might remember in John 21, after His resurrection Jesus was with His disciples at the Sea of Galilee. When He was restoring Peter to fellowship because of his miserable failure in the garden where he denied his Lord, Jesus asked Peter three times, “Do you love me?” (John 21:15-17). All of our failures in obeying the Lord are “love failures”.   With each answer that Peter gave affirming his love, Jesus responded by telling Peter to feed and care for His lambs and sheep. In other words, we give proof of our love to the Lord by loving and caring for others. Remember the second part of the great commandment is to “love your neighbor as yourself” (Matthew 22:38-39).   Paul makes this very clear in Romans 13:8-10; “Owe no one anything except to love one another, for he who loves another has fulfilled the law. For the commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not bear false witness," "You shall not covet," and if there is any other commandment, are all summed up in this saying, namely, "You shall love your neighbor as yourself." Love does no harm to a neighbor; therefore love is the fulfillment of the law.”   Since the two tribes of Gad and Reuben, and the half tribe of Manasseh were on the border of Israel, they were the very first people of God that the visitors to Israel would encounter. For them to be the testimony and witness that God intended them to be it was very important that they were loving one another. The same is true of us today!   God bless!

Today, we will begin to look at a new section of the Book of Joshua in chapters 13-21. We need to remember that the Book of Joshua is an historic record of the people of Israel under Joshua's leadership, conquering and taking control of the Promise Land and then dividing the land as an inheritance to the twelve tribes of Israel. At the same time, Joshua is a spiritual lesson book teaching us how to conquer our enemies by faith, and also how we can claim the inheritance that we have in Jesus Christ as believers.   In chapters 10-12, Joshua had successfully completed the first half of his divine commission. He had conquered the enemy and was in control of the land and the cities (1:1-5). Now he had to fulfill the second part of that commission and divide the land so that each tribe could claim their inheritance and enjoy what God had given them (v. 6). (See Num. 34-35.)   The word inheritance is found over fifty times in these nine chapters and is a very important word. The Jews inherited their land. They didn't win their land as spoils of battle or purchase their land as in a business transaction. The Lord, who was the sole owner, leased the land to them. "The land must not be sold permanently," the Lord had instructed them, "because the land is Mine and you are but aliens and My tenants" (Lev. 25:23). Imagine having God for your landlord!   The "rent" God required was simply Israel's obedience to His Law. As long as the Jewish people honored the Lord with their worship and obedience, He would bless them, make their land productive, and keep their nation at peace with their neighbors. When Israel agreed to the blessings and curses at Mt. Gerizim and Mt. Ebal (Josh. 8:30-35), they accepted the conditions of what is called "The Palestinian Covenant."   Their ownership of the land was purely the gracious act of God; but their possession and enjoyment of the land depended on their submission and obedience to the Lord. (See Lev. 26 and Deut. 27-30 for the details of the Palestinian Covenant.) The Promised Land was a gift of God's love; and if the Israelites loved the Lord, they would want to obey Him and please Him in the way they used His land (Deut. 4:37-39). Unfortunately, they eventually defied the Lord, disobeyed the Law, and defiled the land; and God had to chasten them in the land of Babylon.   As we look at this section of Joshua, we will find that there were four main stages in the distribution of the land. And in each of these stages, we will discover spiritual lessons for God's people today who want to enjoy their spiritual inheritance in Christ.   Jesus, begin His first recorded message in Matthew 5-7 with these words, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (v. 3). “Blessed are the meek, for they shall inherit the earth” (v. 5). We can begin to claim the “riches of our inheritance in Christ” (Ephesians 1), when we humble ourselves by admitting that we are a sinner and accepting Jesus Christ as our Savior. And then by yielding the ownership of our life and possessions to the Lordship of Christ. When we humbly give up everything to Him, it is then that we will discover that we can truly experience life and enjoy living the abundant fulfilled life on earth that Jesus promised in John 10:10. “… I have come that you might have life and that you might have it more abundantly”.   God bless!

Joshua 9:1-10 1 And it came to pass when all the kings who were on this side of the Jordan, in the hills and in the lowland and in all the coasts of the Great Sea toward Lebanon--the Hittite, the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite--heard about it, 2 that they gathered together to fight with Joshua and Israel with one accord. 3 But when the inhabitants of Gibeon heard what Joshua had done to Jericho and Ai, 4 they worked craftily, and went and pretended to be ambassadors. And they took old sacks on their donkeys, old wineskins torn and mended, 5 old and patched sandals on their feet, and old garments on themselves; and all the bread of their provision was dry and moldy. 6 And they went to Joshua, to the camp at Gilgal, and said to him and to the men of Israel, "We have come from a far country; now therefore, make a covenant with us." 7 Then the men of Israel said to the Hivites, "Perhaps you dwell among us; so how can we make a covenant with you?" 8 But they said to Joshua, "We are your servants." And Joshua said to them, "Who are you, and where do you come from?" 9 So they said to him: "From a very far country your servants have come, because of the name of the LORD your God; for we have heard of His fame, and all that He did in Egypt, 10 and all that He did to the two kings of the Amorites who were beyond the Jordan--to Sihon king of Heshbon, and Og king of Bashan, who was at Ashtaroth.   In many ways the Book of Joshua not only teaches us that we as believers must live by faith to defeat our enemies, but it also teaches us that we must face the realities of our flesh and weaknesses. One day we by faith are crossing the Jordan River, conquering Jericho and Ai, big and small challenges, but the next day, also find we still have an old sin nature desiring the things of this world, and like Achan, we get ourselves and the people around us in a mess.   In Joshua 9, Joshua and the people of Israel no sooner enjoy a victory over Ai in chapter 8, they encounter a deceitful enemy but fail to recognize it. The devil might show up as a roaring lion (1 Peter 5:8), and we easily recognize him and his temptation and we resist him in the Lord and experience victory. But he never goes that far away and shortly returns to deceive us with a lie to trick us into believing something that is not true.   Joshua 8 ends with Joshua and the people building an altar, worshiping, making a new commitment to the Lord, reading God's Word, and determining to be more faithful and obedient to the Lord. Immediately after that we read in chapter 9, that while Israel was at Mt. Ebal and Mt. Gerizim, reaffirming their commitment to the Lord, the kings in Canaan were getting ready to attack (vv. 1-2). They had heard about the defeat of Jericho and Ai and were not about to give up without a fight. It was time for them to go on the offensive and attack these Jewish invaders. The city-states in Canaan were not always friendly with one another, but local rivals can often come together when they have a common enemy (Ps. 2:1-2; Luke 23:12).   After an experience of great blessing, God's people must be especially prepared to confront the enemy; for like Canaan, the Christian life is "a land of hills and valleys" (Deut. 11:11). But Israel's greatest danger wasn't the confederation of the armies of Canaan. It was a group of men from Gibeon who were about to enter the camp and deceive Joshua and the princes of Israel. Satan sometimes comes as a devouring lion (1 Peter 5:8) and sometimes as a deceiving serpent (2 Cor. 11:3), and we must be alert and protected by the spiritual armor God has provided for us (Eph. 6:10-18).   Today, may the Lord help us to remember that especially after a victory and we make our strongest commitment to the Lord, that is when we are in the most danger of being deceived by the enemy.   God Bless!

34 And afterward he read all the words of the law, the blessings and the cursings, according to all that is written in the Book of the Law. 35 There was not a word of all that Moses had commanded which Joshua did not read before all the assembly of Israel, with the women, the little ones, and the strangers who were living among them.   In these last six verses of Joshua 8 the people celebrated their victory over Ai by first building an altar at Shechem and worshipped with peace offerings of thanksgiving to the Lord for His blessings they just experienced. Then Joshua wrote the Law of Moses on the whitewashed stones and took the time to read it aloud to the all the people as one half stood in front of Mt. Ebal (The Mount of Cursing), and the other half stood in front of Mt. Gerizim (The Mount of Blessing).   It was at this time that Joshua reaffirmed the Law in the land of promise. Since the area between Mt. Ebal and Mt. Gerizim was a natural amphitheater, everybody could hear the words of the Law clearly and respond with intelligence. By shouting "Amen" to the statements that were read, the people admitted that they understood the Law with its blessings and curses, and that they accepted the responsibility of obeying it. This included the women, children, and the "mixed multitude" (sojourners) who had joined Israel (Ex. 12:38; 22:21; 23:9; Deut. 24:17-22; 31:12). If they wanted to share in Israel's conquest, they had to submit to the Law of Israel's God.   Today, as God's people, His church, we stand in a valley between two mounts. On one side is Mt. Calvary located in Jerusalem on Mt. Moriah, where Jesus died for our sins, and on the other side is Mt. Olivet, where Jesus will return in power and great glory (Zech. 14:4). The Old Testament prophets saw the Messiah's suffering and glory, but they did not see the "valley" between their era and this present age of the church (1 Peter 1:10-12).   Believers today aren't living under the curse of the Law, because Jesus bore that curse "on a tree". “Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, "Cursed is everyone who hangs on a tree"), that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith. (Galatians 3:13-14). In Christ believers are blessed with "every spiritual blessing" (Ephesians 1:3), because of the grace of God. For them life means the blessings of Gerizim and not the curses of Ebal.   However, because Christians "are not under the Law, but under grace" (Romans 6:14; 7:1-6), it doesn't mean that we can live any way we please and ignore the Law of God or defy it. We aren't saved by keeping the Law, nor are we sanctified by trying to meet the demands of the Law; but "the righteousness of the Law" is "fulfilled in us" as we walk in the power of the Holy Spirit. Paul reminds us of this in Romans 8:1-4, “There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit. For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death. For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh, that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit.”   If we put ourselves under Law, we forfeit the enjoyment of the blessings of grace (Gal. 5). But if we walk in the Spirit, we experience His life-changing power and live so as to please God. Today, let's give thanks that Jesus bore the curse of the Law for us on the cross and that He bestows all the blessings of the heavenlies on us through the Spirit.   By faith we can claim our inheritance in Christ and march forth in victory!   God Bless!

In Joshua 8 the people of Israel were given a new opportunity to once again experience victory after their initial humiliating defeat at Ai. They had a new beginning after they sought the face of God and dealt with the sin in the camp. They were given a new strategy to attack Ai, which was totally different than their battle at Jericho. They experienced a new victory and totally destroyed the enemy at Ai. Then they made a new commitment to the Lord by building an altar and writing the Law of Moses on whitewashed stones that everyone could see in the valley between Mt. Ebal and Mt. Gerizim at Shechem. This was about thirty miles north of Ai. Here the nation obeyed what Moses had commanded them to do in his farewell speech in Deuteronomy 27.   The parallels and lessons for us today as believers are very obvious. We will never enjoy and experience victory in our Christian life if we have unconfessed sin in our hearts. But thank God that we can repent, confess our sins, return to the Lord, and be revived, restored, and reconciled. And then that is a good time to renew our commitment to love and serve the Lord and be a witness to the lost world around us!   After Joshua built the altar, wrote the Law of Moses on the stones, he then read the Law (Josh. 8:34-35). Moses had given specific instructions on where to do this, when to do this, and how to do this in Deuteronomy 27:11-13. The tribes were assigned their places in front of the two mounts, Mt. Ebal and Mt. Gerizim. The tribes of Reuben, Gad, Asher, Zebulun, Dan, and Naphtali were placed at Mt. Ebal, which was the mount of cursing. The tribes of Simeon, Levi, Judah, Issachar, Joseph (Ephraim and Manasseh), and Benjamin were placed at Mt. Gerizim, the mount of blessing.   Remember the twelve tribes came from the twelve sons of Jacob and his two wives and their handmaids. You might find it interesting that the tribes at Mt. Gerizim were founded by men who had either Leah or Rachel for their mother, while the tribes at Mt. Ebal were descended from either Zilpah or Bilhah, handmaids of Leah and Rachel. The only exceptions were Reuben and Zebulun, who belonged to Leah. Reuben had forfeited his status as the firstborn because he had sinned against his father (Gen. 35:22; 49:3-4).   In the valley between the two mountains stood the priests and Levites with the Ark, surrounded by the elders, officers, and judges of the nation. The people were all facing the Ark, which represented the presence of the Lord among His people. When Joshua and the Levites read the blessings of the Lord one by one, (exactly as Moses had instructed in Deuteronomy 28:1-14), the tribes at Mt. Gerizim responded with a loud united "Amen!" which in the Hebrew means "So be it!" When they read the curses, (see Deut. 27:14-26), the tribes at Mt. Ebal would respond with their "Amen" after each curse was read.   God had given the Law through Moses at Mount Sinai (Ex. 19-20), and the people had accepted it and promised to obey. Moses then repeated and explained the Law on the Plains of Moab at the border of Canaan. He applied that Law to their lives in the Promised Land and admonished them to obey it. "See, I am setting before you today a blessing and a curse—the blessing if you obey the commands of the Lord your God that I am giving you today; the curse if you disobey the commands of the Lord your God" (Deut. 11:26-28).   Today as both a nation and individuals, we have a choice “set before us” from God's Word. We can obey or disobey it. If we obey it, we will enjoy God's blessing, but if we disobey, we invite God's chastening hand. And usually that begins with God withholding His blessings of protection, provision and prosperity.   God Bless!

For some reason today I could not help but remember Psalm 136 as I was looking at Joshua 8. Every verse in Psalm 136 ends with, “His mercy endures forever”, or as in some translations, “His steadfast love endures forever”. I am so thankful that after all our failures, like the defeat at Ai (Joshua 7), the Lord because of His love, His mercy, and His forgiveness, He gives us the opportunity of a new beginning (Joshua 8; 1 John 1:7-9). To find peace with God, to renew fellowship with God, to get back on our feet and face whatever challenges or battles that still lie ahead of us. God gives us a new beginning, a new guidance and wisdom, and new victories as we continue our journey, our pilgrimage through this world of sin.   Now, in verses 30-35, of Joshua 8, we find that the people of Israel make a new commitment as they build this altar. At some time following the victory at Ai, Joshua led the people thirty miles north to Shechem, which lies in the valley between Mt. Ebal and Mt. Gerizim. Here the nation obeyed what Moses had commanded them to do in his farewell speech. “Therefore it shall be, when you have crossed over the Jordan, that on Mount Ebal you shall set up these stones, which I command you today, and you shall whitewash them with lime. And there you shall build an altar to the LORD your God, an altar of stones; you shall not use an iron tool on them. You shall build with whole stones the altar of the LORD your God, and offer burnt offerings on it to the LORD your God. You shall offer peace offerings, and shall eat there, and rejoice before the LORD your God. And you shall write very plainly on the stones all the words of this law." (Deuteronomy 27:4-8)   “Now Joshua built an altar” (v. 30). “Now”, not shortly, not later, not tomorrow, but “now” is always the time to make sure of our relationship and fellowship with the Lord! Joshua interrupted the military activities to give Israel the opportunity to make a new commitment to the authority of Jehovah as expressed in His law. Since Abraham had built an altar at Shechem (Gen. 12:6-7), and Jacob had lived there a short time (chap. 33-34), the area had strong historic ties to Israel. Joshua's altar was built on Mt. Ebal, "the mount of cursing," because only a sacrifice of blood can save sinners from the curse of the law (Gal. 3:10-14).   In building the altar, Joshua was careful to obey Exodus 20:25 and not apply any tool to the stones picked up in the field. No human work was to be associated with the sacrifice lest sinners think their own works can save them (Eph. 2:8-9). God asked for a simple stone altar, not one that was designed and decorated by human hands, "that no flesh should glory in His presence" (1 Cor. 1:29). It's not the beauty of manmade religion that gives the sinner forgiveness, but the blood on the altar (Lev. 17:11).   In verse 31, the priests offered burnt offerings to the Lord as a token of the nation's total commitment to Him (Leviticus1). The peace offerings, or "fellowship offerings," were an expression of gratitude to God for His goodness (Leviticus 3; 7:11-34). A portion of the meat was given to the priests and another portion to the offeror, so that he could eat it joyfully with his family in the presence of the Lord (Leviticus 7:15-16, 30-34; Deut. 12:17-18). By these sacrifices, the nation of Israel was assuring God of their commitment to Him and their fellowship with Him.   Today, we can renew fellowship with the Lord at His altar of the sacrifice of Jesus Christ on Calvary! There we can confess our sins and be assured that, “If we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin” (1 John 1:7).   God Bless!

Joshua leads the nation in a ceremony at Mt. Gerizim and Mt. Ebal. Soon after, the nation is deceived into making a covenant with the Gibeonites/Hivites. Read along with the story. Today we're reading Joshua 8-9.Thank you to our generous patrons who makes this show possible. The Bible Brief is listener-supported and brought to you by the Bible Literacy Foundation, dedicated to helping people like you learn the Bible. Looking for more? Check out our website at biblelit.org. Support the showSupport the show: Tap here to become a monthly supporter!Review the show: Tap here!Want to go deeper?...Download the PRISM Bible App!iPhone: App Store LinkAndroid: Play Store LinkWebsite: biblelit.orgInstagram: @biblelitTwitter: @bible_litFacebook: @biblelitEmail the Show: biblebrief@biblelit.orgThis episode primarily uses the ESV Bible translation, but may also use CSB, NASB, and NKJV.Search Tags: bible, beginner, bible verse, god, verse of the day, prayer, jesus, bible study, scripture, learn, bible introduction, introduction, intro to the bible, introduction to the bible, beginner bible, bible overview, how to read the bible, what is the bible about, bible story, bible stories, what is the bible, bible study, walkthrough, bible walk...

28:10 – Moses continues his extremely long-winded sermon, in which he enumerates all the blessings the Israelites will receive if they obey the Yahwelian commands, and all the curses they will endure if they disobey. Show art: “Israel at Mts. Ebal & Gerizim” (circa 1720) by Jan Luyken (1683-1762), Public Domain. Theme music: Unknown hymn […]

Scripture Reading: Acts 8:1-25 And Saul agreed completely with killing him.Now on that day a great persecution began against the church in Jerusalem, and all except the apostles were forced to scatter throughout the regions of Judea and Samaria. 2 Some devout men buried Stephen and made loud lamentation over him. 3 But Saul was trying to destroy the church; entering one house after another, he dragged off both men and women and put them in prison.4 Now those who had been forced to scatter went around proclaiming the good news of the word. 5 Philip went down to the main city of Samaria and began proclaiming the Christ to them. 6 The crowds were paying attention with one mind to what Philip said, as they heard and saw the miraculous signs he was performing. 7 For unclean spirits, crying with loud shrieks, were coming out of many who were possessed, and many paralyzed and lame people were healed. 8 So there was great joy in that city.9 Now in that city was a man named Simon, who had been practicing magic and amazing the people of Samaria, claiming to be someone great. 10 All the people, from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.'” 11 And they paid close attention to him because he had amazed them for a long time with his magic. 12 But when they believed Philip as he was proclaiming the good news about the kingdom of God and the name of Jesus Christ, they began to be baptized, both men and women. 13 Even Simon himself believed, and after he was baptized, he stayed close to Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed.14 Now when the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. 15 These two went down and prayed for them so that they would receive the Holy Spirit. 16 (For the Spirit had not yet come upon any of them, but they had only been baptized in the name of the Lord Jesus.) 17 Then Peter and John placed their hands on the Samaritans, and they received the Holy Spirit.18 Now Simon, when he saw that the Spirit was given through the laying on of the apostles' hands, offered them money, 19 saying, “Give me this power too, so that everyone I place my hands on may receive the Holy Spirit.” 20 But Peter said to him, “May your silver perish with you because you thought you could acquire God's gift with money! 21 You have no share or part in this matter because your heart is not right before God! 22 Therefore repent of this wickedness of yours, and pray to the Lord that he may perhaps forgive you for the intent of your heart. 23 For I see that you are bitterly envious and in bondage to sin.” 24 But Simon replied, “You pray to the Lord for me so that nothing of what you have said may happen to me.”25 So after Peter and John had solemnly testified and spoken the word of the Lord, they started back to Jerusalem, proclaiming the good news to many Samaritan villages as they went.Main ThemesSaul—An IntroductionLuke introduces Saul at the end of chapter 7. Spoiler alert: Saul is the man that becomes the Apostle Paul—one of the central figures of the New Testament. So, we should spend a few minutes thinking about him.Luke introduces Saul like he does Barnabas, initially as a minor character to acclimate the reader. Nevertheless, we should ask, why would Saul be present during Stephen's trial before the Sanhedrin?Although we cannot know for sure, the most likely explanation is that Saul of Tarsus was a member of the radical wing of the Hellenist synagogue mentioned in Acts 6:9. Perhaps Paul was even one of those Jews who unsuccessfully challenged Stephen (see Acts 6:10).We are also told that the witnesses who testified against Stephen “laid their cloaks at the feet of a young man named Saul.” This probably symbolizes recognition of Saul as a leader. This is surprising because Saul is described as young. We will discuss this more in a minute. First, let's see what more we can learn about Saul from Paul's letters.Paul claims to be a Pharisee (Philippians 3: 5). Pharisees existed exclusively or almost exclusively in Israel, especially in Jerusalem. At the same time, his letters reveal comfort with Greek and thorough familiarity with the Septuagint. For one who spent enough time in Israel to be a Pharisee, this Greek aptitude also suggests an educated and hence economically stable family in urban Jerusalem. He could either be from a Diaspora Jewish family that settled in Jerusalem, be an aristocratic Pharisee like Gamaliel (whose family taught Greek), or both.The portrait of Saul as zealous for the law to the point of persecuting the church perfectly fits Paul's frequent summary of his preconversion past. Paul also tells us he “was advancing in Judaism beyond many of [his] contemporaries” (Galatians 1:14). Partly, this was probably because he studied under the esteemed teacher Gamaliel (Acts 22:3). Nevertheless, the Acts narrative makes clear that Saul's strategy regarding competing sects is quite different to his teacher's. (This was not unusual in the ancient world. Wealthy families would send their children to study with renown teachers without expecting that the children would adopt all the teacher's beliefs.)As I mentioned above, Saul is “young.” What does this mean? Scholars differ on the precise sense of the term, and for good reason: various ancient sources employ it differently. Some sources define it as anyone from 24 to 40 years of age, others, ages twenty-one to twenty-eight; yet the term could also be applied to someone under twenty. Some Jewish pietists felt twenty was the age when a youth could discern morality on his own. For the rabbis and presumably most Jews, personal moral accountability began especially around age thirteen.Given Saul's role here, he is probably not a young adolescent merely beginning studies with Gamaliel or some other teacher. Instead, he has probably finished his studies. I think we can safely speculate Saul was somewhere in his mid-twenties to very early thirties.Achieving leadership at his age would be difficult, since those who were young might have trouble gaining respect (in Israel and elsewhere). Young men were expected to have some limitations, for example, Classical Athens considered those below thirty to be young and hence easily misled and ineligible to sit in the city council. Nevertheless, exceptions were sometimes appropriate, and some young men were allowed to lead. This could result in self-assurance on the part of the youth and envy and animosity on the part of other members of the community.That the most violent zeal would be associated with a young man would not surprise ancient hearers (or today's readers). This zeal could be used by the older leaders. Some elders might have allowed the younger hotheads to take care of details, while the elders maintained their own dignity.Chapter 8—IntroductionChapters 6 and 7 focus on Stephen, one of the seven so-called deacons. Chapter 8 focuses on another one of these leaders: Philip. Stephen lays the groundwork by teaching that God is not bound to the sacred land or the temple. Philip implements the vision by evangelizing Samaritans and the first fully Gentile convert, an African official.Recall the words of Jesus at the very beginning of Acts, “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 farthest parts of the earth” (Acts 1:8). Philip reaches both Samaritans and a representative from the “ends of the earth.” (Geographically, Philip advances the gospel north to Samaria and south to Africans.)Persecution and ScatteringSaul persecutes the church harshly. The effect of the persecution, however, is the dispersing of the church, fulfilling Acts 1:8 more fully but in a manner undoubtedly not expected by the apostles. This outcome testifies to God's sovereign activity even through opposition. Let's consider these points further.Saul's persecution of the church is undoubtedly historical. Paul himself admits participation in violent persecution of Christians, mentioning it regularly in his letters (1 Cor 15:9; Gal 1:13; Phil 3:6).The persecution has the effect of scattering “all” except the apostles. A major interpretive crux in this passage is what Luke means by “all.” Few scholars take “all” literally, and most assume that the object of the persecution was the Hellenists. This proposal is also unlikely. If only the Hellenists were scattered, saying “all the church” is an unusual way to specify this. Moreover, this view is based on an incorrect (and now outdated) assumption that Hebrews and Hellenists had large theological differences regarding the temple.So what does “all” mean? “All the church” is surely hyperbole, which is a typical use of the word “all” by Luke (e.g., Luke 1:6; 2:1; 5:17; Acts 1:1). Nevertheless, it clearly conveys the idea that a large number of Christians left Jerusalem. There is no indication that any particular group of Christians was more prone to flee. (We could speculate that more Hellenist Christians left Israel than other Christians. The story focuses on Hellenists moving to the Diaspora. Moreover, Hellenists may have had more connections outside Israel, making the move easier.)We should also ask, why are the apostles explicitly excepted from the scattering? Maybe Saul avoids persecuting the apostles because of his teacher Gamaliel's words in their favor (recall Acts 5). Maybe Saul respected them as miracle-working men. Both of these proposals seem unlikely because in the ancient world ringleaders would be persecuted first. The more likely explanation is the apostles remained and went “underground.” (Notice the text does not say the apostles escaped persecution. It only says the apostles remained in Jerusalem.)Sometimes we forget the sacrifice made even by the Christians who fled. Some of them would have abandoned property, probably permanently as it could have been deemed legally abandoned or been confiscated. Confiscation was often concomitant with other criminal sentences.Saul persecuted believers from house to house. Homes were viewed as private. Persecuting someone at home was more grievous than public arrest. Persecuting someone at home intruded upon the domestic sphere, associated with women. In the ancient world, women were less often punished than men, but exceptions were made, including times they were killed for their husbands' rebellion.The term used to describe Saul's persecuting activity was a strong term that could apply to torture, military devastation, or outrages.Mourning and Burying StephenWith all this in mind, we should notice the courage of those who bury Stephen. Helping a prisoner or otherwise identifying with a condemned person could be dangerous. The fact that Stephen's burial was allowed is not surprising. For Jew and Gentile alike, to be left unburied was a horrific fate that was rarely imposed upon anyone. Jews did not believe in withholding burial for any circumstances. It contradicted their law (Deuteronomy 21: 23). However, the fact that Stephen's death was allowed to be mourned is surprising. Jewish tradition, at least as we know it from later evidence, did not permit open mourning for those executed by approval of a Jewish court. If that later evidence is representative of Stephen's time, then the open mourning is evidence that the Sanhedrin did not intend to execute Stephen immediately. It was an unofficial lynching that ended his life.God's Use of PersecutionSaul's persecution of the church lead to Philip's ministry and that of untold scattered believers. Saul was a vessel of God before he was ever Paul, though an unwitting agent who merited destruction. (In the Old Testament, God used Assyria and Babylon as his “clubs” to punish the wicked, although Assyria and Babylon were also wicked and were eventually judged.)Scattering from Jerusalem as a result of Stephen's persecution proved a major factor in spreading the Jesus movement. Nevertheless, this was probably unexpected for the apostles and early church. As we have discussed throughout Acts, the Old Testament prophesied that through Israel all the nations would be blessed. But early Jewish Christians probably guessed that Gentile nations would be drawn to Israel's exalted glory after it accepted its Messiah. Instead, as we can see in retrospect, God's plan was accomplished through Israel's rejection of its Messiah.A Samaritan TownPhilips goes to a Samaritan town or, as our translation puts it, “the main city of Samaria.” As the NET translators acknowledge, the word “main” is not in the text—they provide it for clarity. Moreover, the authenticity of the definite article “the” is debated. So, the text either reads “the city of Samaria” or “a city of Samaria.” The NET translators think the city described is Sebaste.The main city of Samaria most likely refers to the principal city of Samaria, rebuilt by Herod the Great as Sebaste in honor of Augustus . . . . This is the best option if the article before “city” is taken as original. If the reading without the article is taken as autographic, then another city may be in view: Gitta, the hometown of Simon Magus according to Justin Martyr . . . .Most scholars reject the Sebaste proposition. Luke always uses “Samaria” for the region of the Samaritan people and Sebaste was a Gentile city.SamaritansThe significance of Philip's activity in Samaria this will be lost on us if we do not discuss who were the Samaritans. As one website explains:After King Solomon ruled over the Israelites—God's people—the unwise actions of his son Rehoboam in the tenth century BC led to a schism in which the kingdom was split into the northern kingdom of Israel and the southern kingdom of Judah, each with its own king.Both kingdoms devolved into corruption and sin, despite repeated warnings from prophets sent by God. Thus, God warned, they would be overtaken by conquerors. The northern kingdom fared worse than the southern kingdom, with a long line of wicked rulers. It didn't help that the temple, where God's people were to worship, was located in the southern kingdom. In 721 B.C., the northern kingdom of Israel fell to the Assyrians. Many of the people of Israel were led off to Assyria as captives, but some remained in the land and intermarried with foreigners planted there by the Assyrians. These half-Jewish, half-Gentile people became known as the Samaritans.Because of their shared heritage, Samaritans worshipped the same God as Jews and shared roughly the same Pentateuch (the first five books of the Old Testament). Also because of this shared heritage, Samaritans were not Jews but were not Gentiles either. For example, Josephus once refers to them as Jewish apostates. A major point of contention between Samaritans and Jews concerned their respective holy sites. Samaritans regarded Gerizim as the holiest of mountains, not Jerusalem. The Samaritan temple on Mount Gerizim was destroyed in 128 B.C.It is this proximity yet distinctiveness between the two groups that fueled competition and animosity. Jewish people did not think highly of Samaritans and did not trust them. Jewish tradition indicates that hostilities had begun immediately after some Jews returned from the Babylonian exile. A story goes that Samaritans convinced Romans to prevent Jews from rebuilding the temple in Hadrian's reign. The hostilities reached a boiling point when, according to a Jewish report, some Samaritans in the early first century defiled the Jerusalem temple one night with human bones. This provided the reason for Jews prohibiting Samaritans' attendance at the Jerusalem Passover.Samaritans' very insistence to be descendants of Israel rendered their temple all the more suspect to Jews. Some Jews extended more leeway to Gentiles, but if Samaritans were truly Jews, then they should worship nowhere else but the temple.Keep this in mind when you read that Philip proclaimed Christ to them. You mean, without serious catechism first? Without teaching them and requiring them to acknowledge the true temple? The true Judaism? The true people of God? To embrace Samaritans “as they were” was to agree not to make the temple or Jerusalem—the cornerstones of the Jewish faith—matters of division.To add further shock and scandal, Samaritans were baptized! Why is this surprising? Recall from our prior discussions of baptism, that despite the many water purification rituals practiced by Jews, full-immersion baptism was reserved for proselyte Gentiles. The early church, following the footsteps of John the Baptist, seems to have repurposed this ritual to signify full conversion and acceptance into the Christian faith—even when coming from Judaism. Because Samaritans were already circumcised (remember, they were not Gentiles), Jewish baptism would have been inappropriate for them. So, this is Christian baptism that is in view. What we have here is Philip welcoming Samaritans to the true faith by baptism without requiring Samaritans' confession of loyalty to the Jerusalem temple versus their heretical allegiance to Mount Gerizim. Philip successfully evangelized Samaritans with the good news of the kingdom and Jesus Christ.Samaritans Expected a MessiahWould the idea of a Christ-figure make sense to Samaritans?Samaritans may have heard Philip's preaching in terms of their own traditions of the Taheb—the Samaritan concept most equivalent to the Jewish Messiah. Yet, these two concepts were not the same. Samaritans did not speak of a Davidic Messiah or of an anointed, messianic agent but of the Taheb, the “Restorer.” He would be like Moses. He would rule. He would restore the era of divine favor that had ended after Moses.The text does not indicate that Philip corrected the Samaritan tradition. Perhaps the text is simply omitting those discussions for the sake of brevity. But, considering the vehement differences between Jews and Samaritans, one might conclude that Philip did not attempt to convince the Samaritans about the Jewish concept of Messiah. Instead, Philip may have repurposed their expectation of a Restorer to explain Christ. If so, this has missiological implications.Miracles and ExorcismsAs we have read in Acts about other bold proclaimers of the gospel, Philip performed miracles. We are told he healed many paralyzed and lame people. Philip probably healed other conditions too, but cases of paralysis were the most dramatic and noteworthy examples.Philip also performed exorcisms. Ancients accepted the possibility of exorcisms, as do many people today. The “loud shouts” of the unclean spirits fit Jesus' experience.As Jesus stepped ashore, a certain man from the town met him who was possessed by demons. For a long time this man had worn no clothes and had not lived in a house, but among the tombs. When he saw Jesus, he cried out, fell down before him, and shouted with a loud voice, “Leave me alone, Jesus, Son of the Most High God! I beg you, do not torment me!” Luke 8:27-28Exorcisms feature in stories from the early church. For example, Irenaeus attests that many nonbelievers in his day became Christians after experiencing successful exorcisms. Exorcisms also feature prominently in modern day stories. For example, John Wesley (the co-founder of the Methodist movement) was reported to have cast out demons from those involuntarily possessed, yielding deliverance. Pentecostal and charismatic churches report this kind of activity constantly. Many missiologists do as well. Surely some of these exorcism reports are false, but almost as certainly some are true. The Bible undeniably speaks of spiritual realities.The Holy Spirit In a rather strange turn of events, the Samaritans “accept the word” (Acts 8:14) and are baptized (Acts 8:12), yet they do not receive the Holy Spirit. Particularly in the letters of Paul (but, truly, in all other New Testament author's letters), conversion and receiving the Spirit are simultaneous if not synonymous. Was the Samaritans' conversion defective? If so, the text does not even hint as much. At the same time, we must grapple with the fact that Peter and John travel together to Samaria to convey the Holy Spirit. Before we get deep into pneumatology, let's acknowledge what seems evident in the text.The apostles and church in Jerusalem seem compelled to certify that the propagation of the Jesus movement to Samaritans is genuine. This may have been for the benefit of Samaritans but also (and perhaps particularly) for the Jerusalem church. Is God acting outside of Israel? Only one way to find out.I think we can also say with confidence that the text makes clear that the Holy Spirit is of paramount importance to “complete the mission.” God's ratification of his kingdom and promises is the Holy Spirit.Now to the controversy. For whatever the reason, the Spirit is apparently received subsequent to conversion in the Samaritan story. This has occasioned considerable discussion. Historically, various groups have advocated a second experience of the Spirit, often citing this passage, including Anglo-Catholics and Catholics with their views of confirmation; Puritan and Reformed Sealers; Wesleyan and Holiness groups; and classical Pentecostals. Yet, most Christians would agree that the Holy Spirit is received, at least in some sense, at conversion or baptism.In Acts, we see both a reception of the Spirit at conversion and a later, empowering reception of the Spirit.I will not attempt to settle the debate. Instead, I will point out a few things that I think are worthy of consideration. Suggesting that the Samaritan conversion was incomplete until they were visited by apostles is a hard position to hold. One must claim that a person can embrace God's message joyfully, believe, and be baptized yet require the imposition of apostolic hands to produce genuine conversion. (I cannot think of a single Christian denomination that believes in laying of hands for conversion.) Moreover, the apostles accept the Samaritans' conversion instead of rebaptizing them. There is no hint in the text that the conversion is defective or incomplete. (Some argue that initially when Samaritans “believe,” it only means intellectual assent. But Luke does not normally use the word believe in that sense.) Finally, we should not assume that all spiritual realities must behave according to unbendable norms. For example, people who lie to the church today do not drop dead like Ananias and Sapphira. Modern preachers do not walk the streets healing the lame and paralyzed. Perhaps the granting of the Spirit to Samaritans was delayed for a specific an unusual purpose. The fact that Luke mentions that Samaritans did not receive the Spirit at baptism suggests that was the normal expectation. The most common and plausible explanation is that God waited for apostolic ratification to maintain the unity of the Jerusalem and Samaritan churches.As a side note, notice the exciting challenge presented by telling true stories. Other New Testament writers address the Spirit theologically, always connecting the Spirit to conversion. Luke recounts not simply the theological ideal but the experience of early Christians. He is the only New Testament writer to do so. Therefore we should weigh his narrative seriously. (I am not suggesting Luke's superiority to other New Testament writers or that there is contradiction between them. What I am saying is that when we address a topic in abstract terms, we might unintentionally convey a sense of simplicity and uniformity that is not consistent with experience.)As a closing note, modern theological discussion about timing can distract us from hearing Luke's own theological emphasis. Few expected the Spirit to be conferred widely in this age, still fewer through these human agents, and—worst of all—Jewish people had no expectation that this would happen among Samaritans!Simon the SorcererIn chapter 8, we read of a man named Simon. “Simon, who had been practicing magic and amazing the people of Samaria, claim[ed] to be someone great” (Acts 8:9). The narrative presents Simon as similar to Philip in many ways. Here is a chart provided in Craig Keener's commentary on Acts: Simon and Philip are similar yet very different, much like a hero and villain in a comic book. The key contrast between Simon and Philip is that Simon claims to be someone great, seeking his own status, while Philip acts only “in the name of Jesus.”Such contrast between true and false sign-workers evoke biblical portraits of Moses confronting Pharaoh's magicians and Elijah confronting the false prophets on Mount Carmel.When Moses and Aaron went to Pharaoh, they did so, just as the Lord had commanded them—Aaron threw down his staff before Pharaoh and his servants, and it became a snake. Then Pharaoh also summoned wise men and sorcerers, and the magicians of Egypt by their secret arts did the same thing. Each man threw down his staff, and the staffs became snakes. But Aaron's staff swallowed up their staffs. Yet Pharaoh's heart became hard, and he did not listen to them, just as the Lord had predicted. Exodus 7:10-13Elijah approached all the people and said, “How long are you going to be paralyzed by indecision? If the Lord is the true God, then follow him, but if Baal is, follow him!” But the people did not say a word. Elijah said to them: “I am the only prophet of the Lord who is left, but there are 450 prophets of Baal. Let them bring us two bulls. Let them choose one of the bulls for themselves, cut it up into pieces, and place it on the wood. But they must not set it on fire. I will do the same to the other bull and place it on the wood. But I will not set it on fire. Then you will invoke the name of your god, and I will invoke the name of the Lord. The god who responds with fire will demonstrate that he is the true God.” All the people responded, “This will be a fair test.” 1 Kings 18:21-24Modern people (Christians included) may be surprised to find out that encounters like that of Philip and Simon are still very much reported today. In fact, Missiologists often cite the relevance of “power encounters” for reaching cultures that affirm superhuman powers.Magic vs MiraclesBy the way, how do we distinguish magic from miracles? I think we often read Simon's story and some similar tales in the Bible but do not stop to ask this question. The difference is not always clear, but we can point to some distinctions. Magic generally seeks to manipulate spirits or forces whereas religion and miracles do not. Magic is generally used for selfish purposes, although miracles (such as those of healing) could be accused of the same. Nevertheless, the broad distinction remains, i.e., whether people believed that the power was used for personal advantage or the common good. (This might evident as a practical matter: did the sorcerer or miracle-worker expect payment?) Ancient peoples often used another criterion: supernatural activity in alien groups was magic, while supernatural activity in their own group was not. This last subject standard to differentiate magic and miracles is not particularly useful.I think the first distinction is the most important: is the supernatural event the result of an “adept” who is able to manipulate the world, including its spiritual and divine realities. If it works like a science of the supernatural, in which specific requirements must be met to achieve a result, then it probably falls under the category of magic. The socioreligious context is helpful in determining whether a supernatural event is magic or not. Recall the miracles of Jesus. The sociocultural context was Jesus preaching about the one true God and his imminent kingdom. The context makes clear that the miracles are brought upon by God—neither nature nor God are being manipulated into bringing upon the supernatural events.We should also note that ancient peoples often recognized magicians as charlatans. Sadly, we often speaks of ancient peoples as naïve idiots who believed any superstition. This was not the case.One last point on magic: how did Jews view magic? In Acts 8:9 and 11, Luke seems to employ a pejorative word for magic, associated with Medo-Persian astrologers and diviners who were often considered quacks or viewed negatively. The word also ties to the story of Daniel 2, which portrays these magicians as fraudulent or powerless. Nevertheless, some Jews had embraced magic—even if magic was condemned in the Old Testament and by many rabbis. Jewish sources sometimes associated magic with fallen angels or Satan. Some rabbis embraced magic as the science of their era.Simon's WickednessI think a key fact to understand the interaction between Philip, the apostles, and Simon, is what exactly Simon claimed to be. Simon claimed to be someone “great” (Acts 8:9). This word by no means necessarily implies a divine title, but it is consistent with one. We gain more insight from the people calling him “the power of God that is called ‘Great'” (Acts 8:10). Potentially, this could be translated as “the Great Power of God.” So, many scholars believe that Simon was not simply claiming to be someone great in a generic sense but to be divine.One could retort: surely Samaritans were not calling Simon divine. They were monotheistic! Yes, Samaritans were monotheistic and intensely religious. However, they were also hellenized, a hallmark of which was religious syncretism. By this point in their history, Samaritans may have assimilated other deities and viewed Simon as one of them (or at least an avatar of one of them).Before we review Simon's falling from grace, figuratively speaking, let's remember his believing into grace.Even Simon himself believed, and after he was baptized, he stayed close to Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. Acts 8:13Perhaps Simon was not converted to begin with. Nevertheless, we are told he “believed,” no different (at least in language) than the other Samaritans. How are we to make sense of this? We could consider a recurring theme in the gospels, particularly in John: faith in response to signs is only the most basic level of faith. Persevering faith is the kind of faith that really matters. We might also recall the parable of the sower.Listen! A sower went out to sow. And as he sowed, some seeds fell along the path, and the birds came and devoured them. Other seeds fell on rocky ground where they did not have much soil. They sprang up quickly because the soil was not deep. But when the sun came up, they were scorched, and because they did not have sufficient root, they withered. Other seeds fell among the thorns, and they grew up and choked them. But other seeds fell on good soil and produced grain, some a hundred times as much, some sixty, and some thirty. The one who has ears had better listen! Matthew 13:3b-9“So listen to the parable of the sower: When anyone hears the word about the kingdom and does not understand it, the evil one comes and snatches what was sown in his heart; this is the seed sown along the path. The seed sown on rocky ground is the person who hears the word and immediately receives it with joy. But he has no root in himself and does not endure; when trouble or persecution comes because of the word, immediately he falls away. The seed sown among thorns is the person who hears the word, but worldly cares and the seductiveness of wealth choke the word, so it produces nothing. But as for the seed sown on good soil, this is the person who hears the word and understands. He bears fruit, yielding a hundred, sixty, or thirty times what was sown.” Matthew 13:18-23Regardless of whether Simon was a true believer or not, upon the apostles visit to Samaria, Simon somehow “saw” that people received the Spirit, and this reception was dramatic enough to provoke his desire for the gift. Simon offered them money for the gift. I think everyone, at a gut level, recoils at the thought. Should the gift of communion with the one and only good and gracious God be something to buy and sell? Absolutely not. It is inconceivable.At a worldview level, Simon and the apostles are at odds. Simon seeks a power he can manipulate and that could lead to personal advantage. Philip and the apostles act only on behalf of (in the name of) God. The apostles will tolerate no syncretism and chastise Simon severely. They tell Simon that anyone who thinks he can purchase “God's gift” fundamentally misunderstands God. Simon is urged to repent—to truly convert. Justin Martyr and Irenaeus, early church fathers, claimed to know Simon's fate. According to them, Simon did not convert.As the sin of Ananias could have marred the reputation and effectiveness of the early church if not confronted and terminated, Simon presented a similar threat. Simon responds with a request for prayer. There are similar scenes in the Old Testament in which those confronted with judgement asked a godly man to pray for them, the hope being that God would hear a holy man's prayer. At least once the prayer was effective:When the king heard the prophet's message that he had cried out against the altar in Bethel, Jeroboam took his hand from the altar and pointed it saying, “Seize him!” Then the hand that he had pointed at him stiffened up, and he could not pull it back. Meanwhile the altar split open, and the ashes poured from the altar in fulfillment of the sign the prophet had given with the Lord's message. The king responded to the prophet, “Seek the favor of the Lord your God and pray for me, so that my hand may be restored.” So the prophet sought the Lord's favor and the king's hand was restored as it was at first. 1 Kings 13:4-6We do not have Peter's response to Simon's request for prayer. However, Simon's issue does not seem like the type of problem that someone else's prayer could “fix.”In Acts 8:25, concluding Luke's section on the Samaritan mission, the apostles follow Philip's example. This makes clear that salvation has truly gone out to Samaria.

Welcome to another one of our Bible Studies! In today's Bible study, we will be considering tMt. Gerizim & Mt Ebal. YouTube Channel: https://www.youtube.com/channel/UCfcZWAqrGOqUGZv7HHWjwyQ Website: www.messianics.us Bet Yeshurun Assembly, Berkley, Michigan, Oakland County. PayPal donations can be securely made at the bottom of the main page of our website: https://messianics.us

John 4:5-26 (NKJV)Andrew and Edwin discuss worshiping in Spirit and in Truth.Read the written devo that goes along with this episode by clicking here.    Let us know what you are learning or any questions you have. Email us at TextTalk@ChristiansMeetHere.org.    Join the Facebook community and join the conversation by clicking here. We'd love to meet you. Be a guest among the Christians who meet on Livingston Avenue. Click here to find out more. Michael Eldridge sang all four parts of our theme song. Find more from him by clicking here.   Thanks for talking about the text with us today.________________________________________________If the hyperlinks do not work, copy the following addresses and paste them into the URL bar of your web browser: Daily Written Devo: https://readthebiblemakedisciples.wordpress.com/?p=14219The Christians Who Meet on Livingston Avenue: http://www.christiansmeethere.org/Facebook Page: https://www.facebook.com/TalkAboutTheTextFacebook Group: https://www.facebook.com/groups/texttalkMichael Eldridge: https://acapeldridge.com/ 

Blessings at Gerizim. Consequences of disobedience. --- Send in a voice message: https://podcasters.spotify.com/pod/show/matt-russell6/message Support this podcast: https://podcasters.spotify.com/pod/show/matt-russell6/support

We have been on a journey this summer through the hit series "The Chosen" and we will be finishing it off this weekend as we look at the story of the Woman at the Well - one of Jesus' more well-known scenes. Throughout this series we have witnessed a Jesus that has called all types of unlikely characters to join His kingdom and His community; if we are placing ourselves in the story we should have had plenty of opportunity to find bits and pieces of ourselves up to this point.  But this week, Jesus is going to take it one step further and He is going to thoroughly break the bounds of all reason and convention - this week, He is going through Samaria.  We will be digging into this story and trying to figure out what it might mean for us today. We will climb the heights of Mt. Gerizim and see if we can get a fresh vision for our future as individuals and as a community that has been Chosen by Jesus to testify to what we have seen and heard.

Join Geoffrey Stern and Rabbi Adam Mintz recorded on Clubhouse. Deuteronomy, and only Deuteronomy stipulates … over 20 times, centralized worship in what ultimately became Jerusalem. The Samaritans accepted this centralized approach but substitute Mt. Gerizim for Jerusalem. The Essenes rejected Jerusalem and its corrupt priests and power-brokers and moved to the desert to achieve spiritual purity. Finally the Rabbis ….. chose Yavneh and it's scholars… and we discuss.... Sefaria Source Sheet: https://www.sefaria.org/sheets/503844  Transcript on episode webpage: https://madlik.com/2023/08/09/next-year-in-yavneh/ 

“As soon as Joshua got to the mountains Ebal and Gerizim, without delay, and without caring for the unsettled state of Israel, or their enemies, he confirmed the covenant of the Lord with his people, as appointed.” -Matthew Henry

Read along with the story. Today we're reading Joshua 8-9. Joshua leads the nation in a ceremony at Mt. Gerizim and Mt. Ebal. Soon after, the nation is deceived into making a covenant with the Gibeonites/Hivites. Thank you to our generous patrons who makes this show possible. The Bible Brief is listener-supported and brought to you by the Bible Literacy Foundation, dedicated to helping people like you learn the Bible. Looking for more? Check out our website at biblelit.org. Support the showSupport the show: Tap here to become a monthly supporter!Review the show: Tap here!Newsletter: BibleLit Newsletter Sign-UpWebsite: biblelit.orgInstagram: @biblelitTwitter: @bible_litFacebook: @biblelitEmail the Show: biblebrief@biblelit.orgSearch Tags: bible, beginner, bible verse, god, verse of the day, prayer, jesus, bible study, scripture, learn, bible introduction, introduction, intro to the bible, introduction to the bible, podcast, beginner bible, bible overview, how to read the bible, what is the bible about, bible story, bible stories, what is the bible, bible study, walkthrough, bible walkthrough, walk-through, bible basics for beginners, bible podcastCopywrite Bible Literacy Foundation 2023.

Source Sheet

In what languages may Shema, Prayers, and Grace after meals be articulated? • Is the communal Torah reading a biblical requirement? • The unique potency of communal prayers • The location of Mt. Gerizim and Mt. Eval

Some technical audio difficulties in this recording. Deuteronomy - Blessings at Gerizim, Consequences of Disobedience, The Covenant in Moab Luke - A Deputation from John (contd.), Parable of Two Debtors

Serie: Dios de montañas ,  Gerizim: El monte de las bendiciones (Gilberto Rocha , 02 abril 2023)

For additional notes and resources check out Douglas' website.The next two sections in James (today's offering plus tomorrow's) introduce 5 key themes in swift succession:Restraint of hasty desirePractical obedience to God's WordReception of the Word with humilityConcern for defenseless members of the communityTurning from the ways of the world1:19-21“There are four types of disciples: swift to hear and swift to lose—his gain is canceled by his loss; slow to hear and slow to lose—his loss is canceled by his gain; swift to hear and slow to lose—this is a happy lot; slow to hear and swift to lose—this is an evil lot” ('Avot 5:12).Not seeking justice through politically motivated violence (v.20).“Impostors and demagogues, under the guise of divine inspiration, provoked revolutionary actions and impelled the masses to act like madmen” (Josephus, Jewish War 259).There were numerous first century revolutionaries, e.g. the Samaritan who led a band of followers up Mt. Gerizim; Theudas, who put himself forward as a second Moses; and the Jewish prophet who portrayed himself as a second Joshua, prophesying the collapse of Jerusalem's walls.Such revolutionaries, and those who sided with them, constituted an implicit threat to the Sadducees. (They would not have appreciated James.)“Put off” (v.21) – baptismal context (clothes).The implanted word – see Jer 31:33. God's word is powerful; it changes lives.1:22-25James is Wisdom Literature.Mirror analogy: Many do not spend time in the Scriptures because they don't like the image of themselves they see there. Of course the Word makes us look better—not in external appearance, but at the heart level.Perhaps the mirror is connected with seeing ourselves as the image of God. Our look into the mirror requires more than a cursory look. Slow down, let the truth sink in.Doers – this word appears several times in James. Obedience.He who knows not and knows not that he knows not—he is a fool; avoid him / He who knows not and knows that he knows not—he is simple; instruct him / He who knows and knows not that he knows—he is asleep; awaken him / He who knows and knows that he knows—he is wise; follow him (an old Arab proverb).Teleios 5x in James…. Suggests character, not mere actionsWhy the “perfect law that gives freedom” probably isn't the N.T.:See Ps 1:2; 19:7-11; 40:6-8; 119.Rebirth through the Word (1:18).The perfect law seems to be the same thing as “the implanted word” (v.21).In James, Gospel and "law" are more or less interchangeable.Perfect / mature – 1:4; 3:2, 17-18.2:8—Perfect law is recast as “the sovereign law” of love to one's neighbor.This is certainly not the New Testament—which wasn't even written yet. (James died in 62; by that time, the only parts of the NT already written would have been 15 or 18 of the epistles.)Thus there is no direct  connection with 1 Cor 13 (“when the perfect comes”).FreedomNot political freedom, nor economic freedom, but spiritual freedom.God's perfect law brings freedom – obedience (think RR tracks).Next reflection: Pure Religion 

Episode: Elephantine continues to fascinate scholars of Second Temple Judaism, in part, because it shows that there wasn’t just one Jewish temple after the return from exile. In this episode, which is […] The post Elephantine – Collin Cornell first appeared on OnScript.

Episode: Elephantine continues to fascinate scholars of Second Temple Judaism, in part, because it shows that there wasn’t just one Jewish temple after the return from exile. In this episode, which is […] The post Elephantine – Collin Cornell first appeared on OnScript.

Series: N/AService: Sun AMType: SermonSpeaker: Jarrod JacobsOur Sunday AM sermon preached on 1/15/23. Here, bro. Jarrod Jacobs preached a sermon about Mounts Gerizim and Ebal and what those places meant to the Israelites. Then, made applications to us in the 21st century.

The post Deuteronomy 11:26-32 – Mount Gerizim Memories appeared first on Valley Avenue Baptist Church - Falls City, NE.

Mario Seiglie recently (August 2022) attended and Associates for Bible Research Conference in Albuquerque, New Mexico.  Dr. Scott Stirling discussed the Curse Tablet found at Mt. Ebal near Shechem in Israel that confirmed the Deuteronomy 11 account of Israel of Israel proclaiming blessings at Mr. Gerizim and curses at Mt. Ebal.   This sensational discovery about two years ago gives not only authentication to the biblical account, but shows the advanced state of the alphabet and writing.   Last night Mario Seiglie and I made this latest The Kubik Report podcast about a sensational discovery at Mt. Ebal near Shechem in Israel.

You might be interested to know that Samaritans are still a thing, with about 800 mostly living on Mt. Gerizim in Northern Israel. This episode will trace the origins of Samaritans, their religion, and why there is no fight like a family fight.Reflection Question: How is the term "Good Samaritan" provoctive for today.

Sabbath Lounge presents Blessings and Curses From Deuteronomy 11:26-16:16.  What's the big deal about the two mountains? Blessings and Curses, keeping the Torah, and More!   Check out our Blessings and Curses Playlist in YouTube!   At Sabbath Lounge we are dedicated to eating clean, keeping the Feast, Sabbath, following Torah and leading as many people out of Babylon as possible.     Find more information below: www.sabbathlounge.com  https://linktr.ee/Sabbathlounge  

Sabbath Lounge presents Blessings and Curses From Deuteronomy 11:26-16:16.  What's the big deal about the two mountains? Blessings and Curses, keeping the Torah, and More!   Check out our Blessings and Curses Playlist in YouTube!   At Sabbath Lounge we are dedicated to eating clean, keeping the Feast, Sabbath, following Torah and leading as many people out of Babylon as possible.     Find more information below: www.sabbathlounge.com  https://linktr.ee/Sabbathlounge  

Sabbath Lounge presents Blessings and Curses From Deuteronomy 11:26-16:16.  What's the big deal about the two mountains? Blessings and Curses, keeping the Torah, and More!   Check out our Blessings and Curses Playlist in YouTube!   At Sabbath Lounge we are dedicated to eating clean, keeping the Feast, Sabbath, following Torah and leading as many people out of Babylon as possible.     Find more information below: www.sabbathlounge.com  https://linktr.ee/Sabbathlounge  

For additional notes and resources check out Douglas' website.4:1 Now when Jesus learned that the Pharisees had heard, “Jesus is making and baptizing more disciples than John” 2 —although it was not Jesus himself but his disciples who baptized— 3 he left Judea and started back to Galilee. 4 But he had to go through Samaria. Jesus is concerned about his increasing notoriety. Remember, he is moving his ministry according to a special sense of timing. He doesn't want events to spiral out of control, or his life to end before he has completed the training of the Twelve.Jesus was traveling from Judea (in the south) to Galilee (in the north). Whereas many Jews would have bypassed Samaria, crossing the Jordan so as not to have to go through it, Jesus opts for the direct route (v.4)!Jesus challenges prejudice and shatters stereotypes!5 So he came to a Samaritan city called Sychar, near the plot of ground that Jacob had given to his son Joseph. 6 Jacob's well was there, and Jesus, tired out by his journey, was sitting by the well. It was about noon."The sixth hour" (Greek text) must be translated into a modern time, and the equivalent is affected by our understanding of Jewish time.Starting at 6 am, this would yield a time of noon (TNIV, NLT). Beginning at noon, the time of 6 pm results (HCSB). (Water was usually drawn near sunrise and sunset, not in the heat of the day.)To play it safe, several translations (NIV, NASB) simply say "the sixth hour."On the other hand, it could be that because of her reputation in the town, she went to the well at an odd hour. I am not certain of the exact time, but it was a lonely part of the day, at last at Jacob's Well!Jacob's well is still extant and still in use. It is at the foot of Mt. Gerizim, and you can still drink water from it -- which the locals are more than happy to offer.7 A Samaritan woman came to draw water, and Jesus said to her, “Give me a drink.” 8 (His disciples had gone to the city to buy food.) 9 The Samaritan woman said to him, “How is it that you, a Jew, ask a drink of me, a woman of Samaria?” (Jews do not share things in common with Samaritans.)Talking with a woman in public was unacceptable in ancient Jewish culture. For example, Aboth 2 (1d) says, "One should not talk with a woman on the street, not even with his own wife, and certainly not with somebody else's wife, because of the gossip of men."  70a reads, "It is forbidden to give a woman any greeting."Although tired and in "alien" territory, Jesus reaches out to the person whose path he crosses (v.6).Sometimes when we are willing to take a chance and to engage with a stranger, God moves. It's obvious and immensely rewarding. Other times all we may accomplish is to plant a seed—which also in time can lead to great things. And of course some people just don't listen.Jesus asks for a drink of water from the well.She responds in surprise (vv.7-9).10 Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,' you would have asked him, and he would have given you living water.” 11 The woman said to him, “Sir, you have no bucket, and the well is deep. Where do you get that living water? 12 Are you greater than our ancestor Jacob, who gave us the well, and with his sons and his flocks drank from it?” Samaritans claimed a similar heritageMuslims—a little farther a stretch13 Jesus said to her, “Everyone who drinks of this water will be thirsty again, 14 but those who drink of the water that I will give them will never be thirsty. The water that I will give will become in them a spring of water gushing up to eternal life.” 15 The woman said to him, “Sir, give me this water, so that I may never be thirsty or have to keep coming here to draw water.”Knowing her true spiritual need, Jesus then turns the conversation in a spiritual direction (v.10ff), referring to "living" water. See Ezekiel 47 and Zechariah 14 for the allusion. See also John 7:38.As is typical throughout John, she interprets literally his spiritual, figurative words (v.11). He is speaking on "channel 1," the spiritual, heavenly wavelength, while she is on "channel 2," the physical, earthly wavelength.In reference to verse 14, the apocryphal Sirach 24:21 reads, "Whoever feeds on me will be hungry no more, and whoever drinks from me will thirst no more." This passage would have been well known to the Jews, since the Apocrypha was part of the Jewish scripture until around the year 200 AD.There is also an allusion to Jeremiah 2 here.16 Jesus said to her, “Go, call your husband, and come back.” 17 The woman answered him, “I have no husband.” Jesus said to her, “You are right in saying, ‘I have no husband'; 18 for you have had five husbands, and the one you have now is not your husband. What you have said is true!” Jesus looks into the heart of this neglected, five-times-abandoned woman (vv.16-18).While he does not condone her living in sin (see Hebrews 13:4), he reaches out to her in genuine concern, calling her to truthfulness and spiritual life.Jesus offers her living water:Living (moving) water contrasts with stagnant (still) water.Many of the prophets took up the theme, like Jeremiah and Zechariah.The ancient Jews also wrote, "The words of Torah are received (into the heart) till the Torah becomes a flowing spring" (Yalkut Shimoni 2, 480). 19 The woman said to him, “Sir, I see that you are a prophet. 20 Our ancestors worshiped on this mountain, but you say that the place where people must worship is in Jerusalem.” 21 Jesus said to her, “Woman, believe me, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem. 22 You worship what you do not know; we worship what we know, for salvation is from the Jews. 23 But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father seeks such as these to worship him. 24 God is spirit, and those who worship him must worship in spirit and truth.” The discussion in verses 19-24 is integral to this interaction and the entire gospel of John.Jews worshipped in Jerusalem (Mt. Zion). Deuteronomy 12:1-14 stated that God's people must worship in one central location.Samaritans worshipped at Shechem (Mt. Gerizim), even though their rival temple had been reduced to rubble a century and a half before this conversation.Thus the debate over the proper place of worship divided these two related peoples.Jesus aligns himself with neither side, insisting that since God is Spirit (not confined to space or temples), he can be accessed anywhere.It´s as though the entire world were one free wireless spot.But the one who comes to God must be genuine and sincere.Therefore we must worship God "in Spirit and truth" (v.24).This does not mean with zeal (spirit) and correct doctrine (truth), as vital as these are.It means worshipping the Lord spiritually, not spatially. Truth is personal truthfulness, openness, authenticity.For truth as integrity / reliability, see 1 Kings 2:4; Hosea 4:1-2; Jeremiah 4:2; Psalms 15:2, 86:11; Isaiah 38:3; Zechariah 7:9; Ezekiel 18:8.The story continues... 

E será que, quando o Senhor teu Deus te introduzir na terra, a que vais para possuí-la, então pronunciarás a bênção sobre o monte Gerizim, e a maldição sobre o monte Ebal. Deuteronômio 11:29

From an anthropological angle all religions have their contact points: totems, idols, altars, temples, and meeting places. I work through a significant Old Testament example and then show how (audaciously) Jesus declared himself to be the new (and eternal) meeting place with God. Applying that background I work through the logic of rejecting things just because they have been abandoned. Let's reason from a Christ-centered, biblically informed worldview.