Podcasts about hebrew scriptures

In this episode of Prove All Things, guest Robert Bates joins Jeff and Mike for a deep dive into the Name of God—why the Tetragrammaton (YHWH) appears thousands of times in the Hebrew Scriptures, why many English Bibles render it as “LORD,” and how Hebrew language and culture can add vivid depth to passages we already know. This is a thoughtful, Scripture-focused conversation that encourages reverence, humility, and “testing all things.”

Send a textA question as old as pain cracks open the conversation: did God create evil? From there we move through real lives and hard doctrine—men finding hope in prison classrooms, disasters that still fall under providence, and acts that look virtuous until you step back and see the skull and crossbones on the mast. We draw a clean line between natural evil as judgment and moral evil as human rebellion, then show how God remains just while upholding the world in which sinners act. If you've wondered how sovereignty and responsibility can both be true, you'll hear a framework sturdy enough for the news cycle and close to home.We also press into the claim “good without God.” Measured against neighbors, kindness shines. Measured against God, goodness must arise from faith, align with his law, and aim at his glory. That reorients philanthropy, status, and even our private motives. The pirate ship image brings it home: teamwork and fairness still serve rebellion when the flag is wrong. It's bracing, but it leads to hope—God can restrain evil, redirect harm, and work all things for good for those who love him, without ever approving the sin itself.A candid segment on apostasy looks at Judas as Scripture's clearest profile of a false disciple. We talk about keeping boundaries with former partners who now deny the faith, while refusing bitterness and praying for true repentance. Then we shift to evangelizing Jewish friends with care: addressing the weight of history, clarifying what Jesus and the apostles taught, and using the Hebrew Scriptures themselves. One simple tactic—reading Isaiah 53 without naming the source—often opens eyes more than argument alone.If you value clear theology with street-level application, this conversation will serve you. Subscribe, share with a friend who's wrestling with these questions, and leave a review with the moment that challenged you most.Support the showBE PROVOKED AND BE PERSUADED!

Universal Salvation, part 4 Welcome back to Gnostic Insights. I'm going to do my best to wrap up this review of David Bentley Hart's book, That All Shall Be Saved, Heaven, Hell, and Universal Salvation. And I hope you understand, particularly those of you who are Christians that are listening to this, that I do all of this in the name of the Father. It's not to tear down Christianity. It's to uphold the mission of the Messiah, which has been lost over the past several hundred years of Christianity. And so this talk of universal salvation is a necessary component of believing in the glory of God. Because universal salvation of all souls, not only all humans, but the dogs, the cats, the birds, the grasses, all living things, have to return to the Father, or else the Anointed loses power. The Father loses parts of himself. Okay, let's get back to David Bentley Hart. So we're going to run through these four meditations that are the body of his book. The first meditation is, Who is God? He says, The New Testament, to a great degree, consists in the eschatological interpretation of Hebrew Scripture's story of creation, finding in Christ as eternal Logos and risen Lord, the unifying term of beginning and end. There's no more magnificent meditation on this vision than Gregory of Nyssa's description of the progress of all persons towards union with God in the one pleroma, the one fullness of the whole Christ. All spiritual wills moving, to use this loving image, from outside the temple walls to the temple precincts, and finally beyond the ages into the very sanctuary of the glory as one. Okay, let me jump in here to say, do you notice that the New Testament words, when you use the correct translations, are the same as the translations in our Tripartite Tractate of the Nag Hammadi? Logos is the eternal spirit of humanity and the risen Lord. The Fullness is the one pleroma, the whole Christ. And in this statement, it's saying that all that is spiritual, which includes the spirits that reside within each of us, will all move as one into the pleroma of the Christ. That's who Christ is to us. He's the head of our pleroma. And when I speak of pleromas, I always picture that pyramidal shape, that hierarchical shape, and the capstone is the head. We 2nd order powers are children of the 1st order powers. The 3rd order powers are the Army of Christ that have come to redeem us. When Paul spoke of this, he was applying it literally to the temple in Jerusalem, where there were the walls of the temple, and most of the people were outside of the walls, and some of the people were in the temple precincts. And finally, the very sanctuary of the glory, where only the priests were allowed. These are the three parts that were mentioned, and these are archetypal of the movement of humanity, Hart is saying, from the outside of the pleroma of the Christ, into the pleroma of the Christ, and then into the very glory of God through the Christ. On page 90, Hart says, If one truly believes that traditional Christian language about God's goodness and the theological grammar to which it belongs are not empty, then the God of eternal retribution and pure sovereignty proclaimed by so much of Christian tradition is not and cannot possibly be the God of self-outpouring love revealed in Christ. If God is the good creator of all, he must also be the savior of all without fail, who brings to himself all he has made, including all rational wills, and only thus returns to himself in all that goes forth from him. And that's the end of the chapter, Who is God? And that pretty much states my basic belief on why everyone is going to heaven, because we all come from the Father, and therefore we all must return to the Father because the Father cannot be diminished in any way. And if he lost us, he'd be diminished. Do you see? The second meditation is, What is Judgment? And the subtitle is A Reflection on Biblical Eschatology. And eschatology, that's one of those big theological words that just means the end times, the end of time. On page 93, Hart says, There's a general sense among most Christians that the notion of an eternal hell is explicitly and unremittingly advanced in the New Testament. And yet, when we go looking for it in the actual pages of the text, it proves remarkably elusive. The whole idea is, for instance, entirely absent from the Pauline corpus as even the thinnest shadow of a hint, nor is it anywhere patently present in any of the other epistolary texts. There is one verse in the Gospels, Matthew 25-46 that, traditionally understood, offers what seems the strongest evidence for the idea, but then now Hart's going to explain how that can't be true. And then he says there are also perhaps a couple of verses from Revelation, and he says nothing's clear in Revelation, so he's not going to go there. But, What in fact the New Testament provides us with are a number of fragmentary and fantastic images that can be taken in any number of ways, arranged according to our prejudices and expectations, and declared literal or figural or hyperbolic as our desires dictate. It's why people can make the case for eternal damnation, but you can also make the case for not eternal damnation, because it's so metaphorical. On page 94, Hart says, Nowhere is there any description of a kingdom of perpetual cruelty presided over by Satan, as though he were some kind of Chthonian god. On the other hand, however, there are a remarkable number of passages in the New Testament, several of them from Paul's writings, that appear instead to promise a final salvation of all persons and all things, and in the most unqualified terms. How did some images become mere images in the general Christian imagination, while others became exact documentary portraits of some final reality? If one can be swayed simply by the brute force of arithmetic, it seems worth noting that, among the apparently most explicit statements on the last things, the universalist statements are by far the more numerous. And then he lists a number of verses from the New Testament that speak of universal salvation, over 20 of them at least, and I'll give you just a couple. Romans 5.18 says, So then, just as through one transgression came condemnation for all human beings, so also through one act of righteousness came a rectification of life for all human beings. And jumping in from the Gnostic sense, he doesn't say the fall of one human, he doesn't say through Adam, he says one transgression—and we would call that one transgression the Fall of Logos, the fall of the Aeon, which is a higher order being than we are. Or Corinthians 15.22 says, For just as in Adam all die, so also in the anointed Christ all will be given life. I would say where it says for just as in Adam all die, it's not because Adam ate the apple, it's that we humans who are outside of the Christ, we're outside of the walls of the temple, we are in the pleroma of Adam—we are in the pleroma of human beings. When you accept the anointed, then you move into the pleroma, or you nest up higher into the pleroma of the Christ. That would be the Gnostic way of saying that. Second Corinthians 5.14 says, For the love of the anointed constrains us, having reached this judgment, that one died on behalf of all, all then have died. And of course that one is the Anointed, and He died on behalf of everyone. Or even Romans 11:32, For God shut up everyone in obstinacy, so that he might show mercy to everyone. And there's a long discussion in the chapter about how God's chosen—the original elect, that being the Hebrew nation—has been obstinate about accepting Jesus of Nazareth as the Anointed. And so he's saying that everyone is shut up in obstinacy, that's the Hebrews, so that he might show mercy to everyone. And that is, they're temporarily set up in obstinacy so that the message of the Anointed can be preached far and wide, before death and after death, we Gnostics would say, and not be just constrained to only the Hebrews. That's why the Hebrews are set aside for the moment, so that those outside the temple walls can also come to Christ. And then there are 19 more verses after this, and he lists them all between pages 96 and page 102. And if you are a theological scholar or a concerned Christian that wants to know if this is heresy or not, I really suggest you buy the book, That All Shall Be Saved, by David Bentley Hart, and read it carefully from cover to cover. Jumping to page 116, Hart says, There are those metaphors used by Jesus that seem to imply that the punishment of the world to come will be of only limited duration. For example, “if remanded to prison, you shall most certainly not emerge until you pay the very last pittance.” Or, “the unmerciful slave is delivered to the torturers until he should repay everything he owes.” And Hart says it seems as if this until should be taken with some seriousness. Some wicked slaves, moreover, “will be beaten with many blows, while others will be beaten with few blows.” Hart says, of course, everyone will be “salted with fire.” This fire is explicitly that of the Gehenna. But salting here is an image of purification and preservation, for salt is good. Gehenna is the Valley of Hinnom from the Old Testament, and that is where, outside of the city of Jerusalem, the refuse was burned, and even carrion and bodies were burned. And that is why it is considered to be a hellish place. And it has become a metaphor in the time of Jesus for the purging fire, the Aeonian chastening for the good. Hart says we might even find some support for the purgatorial view of the Gehenna from the Greek of Matthew 25:46, which is the supposedly conclusive verse on the side of the Infernalist Orthodoxy, where the word used for the punishment of the last day is kolasis, which most properly refers to remedial chastisement, rather than timoria, which more properly refers to retributive justice. So, the fire of the judgment. What is judgment? The fire is the chastening fire, the fire of personal guilt and remorse over the sins one has done, that causes one to repent and turn to redemption. Hart says, It is not clear in any event that the fourth gospel, [and the fourth gospel, that's the gospel of John, Matthew, Mark, Luke, and John], it is not clear in any event that the fourth gospel foretells any “last judgment,” in the sense of a real additional judgment that accomplishes more than has already happened in Christ. To see His words as pointing toward and fulfilled within his own crucifixion and resurrection, wherein all things were judged and all things redeemed. The kingdom has indeed drawn very near, and even now is being revealed. The hour indeed has come. The judge who is judged in our place is also the resurrection and the life that has always already succeeded and exceeded the time of condemnation. All of heaven and of hell meet in those three days. . . Hell appears in the shadow of the cross as what has always already been conquered, as what Easter leaves in ruins, to which we may flee from the transfiguring light of God if we so wish, but where we can never finally come to rest, for being only a shadow, it provides nothing to cling to. And he attributes that concept of hell being only a shadow to Gregory of Nyssa, although we would attribute it to the Tripartite Tractate of the Nag Hammadi which came before Gregory of Nyssa. Hell exists so long as it exists only as the last terrible residue of a fallen creation's enmity to God, the lingering effects of a condition of slavery that God has conquered universally in Christ and will ultimately conquer individually in every soul. This age has passed away already, however long it lingers on its own aftermath, and thus in the Age to Come, [and that's capital A, Age, which we would interpret as the Aeons to Come, the Aeonian Pleroma to Come], and beyond all ages, all shall come to the kingdom prepared for them from before the foundation of the world. And that's the chapter, What is Judgment? The third meditation or chapter of Hart is called What is a Person? A Reflection on the Divine Image. It says over and over in the Bible that we are made in the image of God. Man is made in the image of God. That is the divine image. On page 131, Hart says, Christians down the centuries have excelled at converting the good tidings of God's love in Christ into something dreadful, irrational, and morally horrid. [And we covered that in depth in the previous three episodes, if you want to go back there.] On page 132, Hart says, I suspect that no figure in Christian history has suffered a greater injustice as a result of the desperate inventiveness of the Christian moral imagination than the Apostle Paul, since it was the violent misprision of his theology of grace, starting with the great Augustine, it grieves me to say, that gave rise to almost all of these grim distortions of the Gospel. Aboriginal guilt, predestination, (ante praevisa merita), the eternal damnation of unbaptized infants, the real existence of vessels of wrath, and so on. All of these odious and incoherent dogmatic motifs, so to speak, and others equally nasty, have been ascribed to Paul. And yet, each and every one of them, not only is incompatible with the guiding themes of Paul's proclamation of Christ's triumph and of God's purpose in election, but is something like their perfect inversion. Well, isn't that interesting? Because we already know that the archons represent the inversions of the Aeons of the Pleroma. And so, although Hart doesn't realize he's implying this, to say that what has come down to us in Christian tradition through Augustine is the perfect inversion of what Paul was actually saying about universal salvation, which means, by definition, that it's the demiurgic or the archonic version of salvation. Isn't that interesting? I mean, that is what I have been implying, that what has been taken to be Christian tradition for the last couple of thousand years is actually a diminishment of the power of Christ and the power and love of the Father. By saying that people can be lost and condemned to eternal torture, that is sacrilegious to me. That is the heresy. And that is what Hart is saying here. He goes on to say on page 133, This is all fairly odd, really. Paul's argument in those chapters is not difficult to follow. What preoccupies him from beginning to end is the agonizing mystery that the Messiah of Israel has come, and yet so few of the children of the house of Israel have accepted the fact, even while so many from outside the covenant have. And Paul wonders, how is the promised Messiah rejected by so many, yet so many outside the temple walls have accepted the Messiah? There are far more Christians than there are Jews at the moment. Why is that? Paul was wondering. Hart says, Paul's is not an abstract question regarding which individual human beings are the saved and which are the damned. In fact, by the end of the argument, the former category, [that is the saved], proves to be vastly larger than that of the elect or the called, while the latter category, [that is the damned], makes no appearance at all. Jumping down the page, he says, “so then what if,” so now he's going to go ahead and quote Paul here, Romans 9:19, Paul says, So then what if God should show his power by preserving vessels suitable only for wrath, keeping them solely for destruction, in order to provide an instructive counterpoint to the riches of the glory he lavishes on vessels prepared for mercy, whom he has called from among the Jews and the Gentiles alike. For as it happens, rather than offering a solution to the quandary in which he finds himself, Paul is simply restating that quandary in its bleakest possible form, at the very brink of despair. He does not stop there, however, because he knows that this cannot be the correct answer. It is so obviously preposterous, in fact, that a wholly different solution must be sought, one that makes sense and that will not require the surrender either of Paul's reason or of his confidence in God's righteousness. Hence, contrary to his own warnings, Paul does indeed continue to question God's justice, and he spends the next two chapters unambiguously rejecting the provisional answer, the vessels of wrath hypothesis, altogether, so as to reach a completely different and far more glorious conclusion—God blesses everyone. Romans 10: 11, 12. And by the way, in Gnostic gospel, we would say the law is actually the Demiurge's rules for human behavior, because our self-will makes us otherwise uncontrollable. Because to the Father above, the only law is love. When we act out of love, all else follows. Going on, Hart says, As for the believing remnant of Israel, [Romans 11:5], it turns out that they have been elected not as the limited number of the saved within Israel, but as the earnest through which all of Israel will be saved. They are waiting for the Anointed to come and take the place of the King of Israel, King of the Jews. King of the Jews is one of the titles of the Messiah. That means the capstone of their pleroma. You see? It's all of these pyramidal shapes that are first designed up there in the Fullness of God, the pleroma. What Paul is saying is that the Jews that are in the pleroma of Israel, it's their remnant that makes them holy. It's their remnant that is the spiritual part, the higher part, the called part, the elect part of the pleroma of the nation of the Hebrews. And it is through those elect that all of the Jews will be saved, ultimately. Hart says, For the time being, true, a part of Israel is hardened, but this will remain the case only until the ”full entirety” [that is the pleroma] of the Gentiles enter in. The unbelievers among the children of Israel may have been allowed to stumble, but God will never allow them to fall. Hart's just saying that Israel's reluctance or slowness to believing that Jesus is the Messiah is just slowing down the progress of history to give everyone else a chance to catch up to it. Quoting Hart again, We're in Romans now, 11:11. This then is the radiant answer dispelling the shadows of Paul's grim what if in the ninth chapter of Romans. It's clarion negative. It turns out that there is no final illustrative division between the vessels of wrath and vessels of mercy. That was a grotesque, all too human thought that can now be chased away for good. God's wisdom far surpasses ours, and his love can accomplish all that it intends. “He has bound everyone in disobedience so as to show mercy to everyone.” [That's Romans 11:32.] All are vessels of wrath precisely so that all may be made vessels of mercy. . . That Paul's great attempt to demonstrate that God's election is not some arbitrary act of predilective exclusion, but instead a providential means for bringing about the unrestricted inclusion of all persons, has been employed for centuries to advance what is quite literally the very teaching that he went to such great lengths explicitly to reject. . . Yet this is still not my principal point. I want to say something far more radical. I want to say that there is no way in which persons can be saved as persons except in and with all other persons. This may seem an exorbitant claim, but I regard it as no more than an acknowledgment of certain obvious truths about the fragility, dependency, and exigency of all that make us who and what we are. Oh, this is a very interesting portion. Okay, listen to this. Jumping to page 149. No soul is who or what it is in isolation, and no soul's sufferings can be ignored without the sufferings of a potentially limitless number of other souls being ignored as well. And so it seems if we allow the possibility that even so much as a single soul might slip away unmourned into everlasting misery, the ethos of heaven turns out to be “every soul for itself”—which is also, curiously enough, precisely the ethos of hell. But Christians are obliged, it seems clear, to take seriously the eschatological imagery of scripture. And there all talk of salvation involves the promise of a corporate beatitude, a kingdom of love and knowledge, a wedding feast, a city of the redeemed, the body of Christ, which means that the hope Christians cherish must in some way involve the preservation of whatever is deepest in and most essential to personality rather than a perfect escape from personality. But finite persons are not self-enclosed individual substances. They are dynamic events of relation to what is other than themselves. And then Hart summons up the idea of a single recurrent image, he says, That of a parent whose beloved child has grown into quite an evil person, but who remains a parent nevertheless, and therefore keeps and cherishes countless tender memories of the innocent and delightful being that has now become lost in the labyrinth of that damaged soul. Is all of that, those memories, those anxieties and delights, those feelings of desperate love, really to be consigned to the fire as just so much combustible chaff? Must it all be forgotten or willfully ignored for heaven to enter into that parent's soul? And if so, is this not the darkest tragedy ever composed? And is God not then a tragedian utterly merciless in his poetic omnipotence? Who or what is that being whose identity is no longer determined by its relation to that child? [Skipping to page 153] Personhood as such is not a condition possible for an isolated substance. It is an act, not a thing. And it is achieved only in and through a history of relations with others. We are finite beings in a state of becoming, and in us there is nothing that is not an action, dynamism, an emergence into a fuller or a retreat into a more impoverished existence. And so, as I said in my first meditation, we are those others who make us. Spiritual personality is not mere individuality, nor is personal love one of its merely accidental conditions or extrinsic circumstances. A person is first and foremost a limitless capacity, a place where the all shows itself with a special inflection. We exist as the place of the other, to borrow a phrase from Michel de Certeau. Certainly, this is the profoundest truth in the doctrine of resurrection. That we must rise from the dead to be saved is a claim not simply about resumed corporeality, whatever that might turn out to be, but more crucially, about the fully restored existence of the person as socially, communally, corporately constituted. Each person is a body within the body of humanity, which exists in its proper nature only as the body of Christ. Well, that's pretty neat. See, we are nested fractal hierarchies of the pleroma of the Fullness of God. And if you've been with me a while, you know what that long and complicated sentence means. Picture a pyramidal shape, picture every living part of your body as building up the pyramid, and your conscious self is the capstone of that pleroma that makes up your body. Now, you are then nested along with all other humans into the pleroma of humanity, the body of humanity, also called the body of Adam. Just the way our cells nest up into building us, we nest up into building the great body of humanity. And then, Hart is saying this body of humanity exists in its proper nature only as the body of Christ, because when we then nest up and make Christ the king of our pleroma, we are nested into the Fullness of Christ. And that is what the final salvation resting point is. When we all finally pass through the final judgment and nest up into Christ, then we're all nested up into the pleroma, we're all nested up into the Son. And there we are. And we will still have our lives the way the Fullness has their lives. They dream together as one of paradise. And that's where we're headed. Hart says, Our personhood must truly consist not only in the immediate love of those close at hand, but also in our disposition toward those whom we, by analogy, care for from afar. Or even in the abstract, for the most essential law of charity, of love, when it is truly active, is that it must inexorably grow beyond all immediately discernible boundaries in order to be fulfilled and to continue to be active. And all of those in whom each of us is implicated, and who are implicated in each of us, are themselves in turn implicated and intertwined in countless others, and on and on without limit. We belong of necessity to an indissoluble co-inherence of souls. And I think that down here on the physical level, on the material plane, the demiurgic version of that shared coherence of all souls together is quantum entanglement. That's the Demiurge's material version of how we are implicated and intertwined with every other soul. And now he goes on to say something that's very Gnostic. On the next page, Hart says, There may be within each of us—indeed there surely is—that divine spark, that divine light or spark of nous or spirit or atman that is the abiding presence of God in us, the place of radical sustaining divine imminence, nearer to me than my inmost parts. But that light is the one undifferentiated ground of our existence, not the particularity of our personal existence, in and with one another. Oh, hey, there it is. That's what I'm always saying. This one spark, that's what we call the big S Self. And the particularity of our personal existence is what we here at Gnostic Insights label as our Ego. So we are made up of the Self that we share with all others and that we share with the Son, but we are also our own individual existence. That's why we can't just blink out into nothingness and not be missed, because we have our particularity, and it has its own place in the hierarchy. Then Hart says, But then this is to say that either all persons must be saved or that none can be. [He says,] God could, of course, erase each of the elect as whoever they once were by shattering their memories and attachments like the gates of hell and then raise up some other being in each of their places, thus converting the will of each into an idiot bliss stripped of the loves that made him or her this person, associations and attachments and pity and tenderness and all the rest. If that were the case, only in hell could any of us possess something like a personal destiny, tormented perhaps by the memories of the loves we squandered or betrayed, but not deprived of them altogether. [Jumping to 157, he says], I am not I in myself alone, but only in all others. If then anyone is in hell, I too am partly in hell. . . For the whole substance of Christian faith is the conviction that another has already and decisively gone down into that abyss for us to set all the prisoners free, even from the chains of their own hatred and despair, and hence the love that has made all of us who we are and that will continue throughout eternity to do so, cannot ultimately be rejected by anyone. Amen. And that's the end of the third meditation. Now the fourth meditation, we just don't even have time to get to. It's called, What is Freedom? And if you want to hear the fourth meditation in depth, please text me in the comments and ask for more David Bentley Hart That All Shall Be Saved. But as for now, this treatise on what is freedom? I'll actually just jump to the last page and skip all of the explanations. The fourth meditation, What is Freedom? is all about free will. I guess I'll include it in some future episode about free will and just quote Hart extensively in that episode. But to close it out, Hart says, It would make no sense to suggest that God, who is by nature not only the source of being, but also the good and the true and the beautiful and everything else that makes spirits exist as rational beings, would truly be all in all if the consummation of all things were to eventuate merely in a kind of extrinsic divine supremacy over creation. But God is not a god, [or as we would say, the God Above All Gods is not the Demiurge, is how we would put it in Gnostic terms]. And his final victory, as described in scripture, will consist not merely in his assumption of perfect supremacy over all, but also in his ultimately being all in all. Could there then be a final state of things in which God is all in all, while yet there existed rational creatures whose inward worlds consisted in an eternal rejection of and rebellion against God as the sole and consuming and fulfilling end of the rational will's most essential nature? If this fictive and perverse interiority were to persist into eternity, would God's victory over every sphere of being really be complete? Or would that small miserable residual flicker of Promethean defiance remain forever as the one space in creation from which God has been successfully expelled? Surely it would, so it too must pass away. All right, that ends this long episode, because I was trying to wrap up the entire book, which I almost did. Write to me, tell me what you think of this sort of thing. I'd especially like to hear from people who used to be Christians, or who were raised in the church, and who fell away from the church because of some of these very problems and conundrums that we've been talking about for the last four episodes. God bless us all, and onward and upward! If you find these gnostic insights meaningful, please donate to the cause. Cyd pays for these podcasts out of her retirement money, and the well is running dry. If I am to keep this up, I need your financial assistance as well as your good company. I thank my (very few) paid subscibers from the bottom of my heart to the top of my pleroma. Please help. Please enable JavaScript in your browser to complete this form.Name *FirstLastEmail *Stripe Credit Card *Choose your item *Item A - $10.00Item B - $25.00Item C - $50.00Total$0.00Submit

Universal Salvation, part 4 Welcome back to Gnostic Insights. I'm going to do my best to wrap up this review of David Bentley Hart's book, That All Shall Be Saved, Heaven, Hell, and Universal Salvation. And I hope you understand, particularly those of you who are Christians that are listening to this, that I do all of this in the name of the Father. It's not to tear down Christianity. It's to uphold the mission of the Messiah, which has been lost over the past several hundred years of Christianity. And so this talk of universal salvation is a necessary component of believing in the glory of God. Because universal salvation of all souls, not only all humans, but the dogs, the cats, the birds, the grasses, all living things, have to return to the Father, or else the Anointed loses power. The Father loses parts of himself. Okay, let's get back to David Bentley Hart. So we're going to run through these four meditations that are the body of his book. The first meditation is, Who is God? He says, The New Testament, to a great degree, consists in the eschatological interpretation of Hebrew Scripture's story of creation, finding in Christ as eternal Logos and risen Lord, the unifying term of beginning and end. There's no more magnificent meditation on this vision than Gregory of Nyssa's description of the progress of all persons towards union with God in the one pleroma, the one fullness of the whole Christ. All spiritual wills moving, to use this loving image, from outside the temple walls to the temple precincts, and finally beyond the ages into the very sanctuary of the glory as one. Okay, let me jump in here to say, do you notice that the New Testament words, when you use the correct translations, are the same as the translations in our Tripartite Tractate of the Nag Hammadi? Logos is the eternal spirit of humanity and the risen Lord. The Fullness is the one pleroma, the whole Christ. And in this statement, it's saying that all that is spiritual, which includes the spirits that reside within each of us, will all move as one into the pleroma of the Christ. That's who Christ is to us. He's the head of our pleroma. And when I speak of pleromas, I always picture that pyramidal shape, that hierarchical shape, and the capstone is the head. We 2nd order powers are children of the 1st order powers. The 3rd order powers are the Army of Christ that have come to redeem us. When Paul spoke of this, he was applying it literally to the temple in Jerusalem, where there were the walls of the temple, and most of the people were outside of the walls, and some of the people were in the temple precincts. And finally, the very sanctuary of the glory, where only the priests were allowed. These are the three parts that were mentioned, and these are archetypal of the movement of humanity, Hart is saying, from the outside of the pleroma of the Christ, into the pleroma of the Christ, and then into the very glory of God through the Christ. On page 90, Hart says, If one truly believes that traditional Christian language about God's goodness and the theological grammar to which it belongs are not empty, then the God of eternal retribution and pure sovereignty proclaimed by so much of Christian tradition is not and cannot possibly be the God of self-outpouring love revealed in Christ. If God is the good creator of all, he must also be the savior of all without fail, who brings to himself all he has made, including all rational wills, and only thus returns to himself in all that goes forth from him. And that's the end of the chapter, Who is God? And that pretty much states my basic belief on why everyone is going to heaven, because we all come from the Father, and therefore we all must return to the Father because the Father cannot be diminished in any way. And if he lost us, he'd be diminished. Do you see? The second meditation is, What is Judgment? And the subtitle is A Reflection on Biblical Eschatology. And eschatology, that's one of those big theological words that just means the end times, the end of time. On page 93, Hart says, There's a general sense among most Christians that the notion of an eternal hell is explicitly and unremittingly advanced in the New Testament. And yet, when we go looking for it in the actual pages of the text, it proves remarkably elusive. The whole idea is, for instance, entirely absent from the Pauline corpus as even the thinnest shadow of a hint, nor is it anywhere patently present in any of the other epistolary texts. There is one verse in the Gospels, Matthew 25-46 that, traditionally understood, offers what seems the strongest evidence for the idea, but then now Hart's going to explain how that can't be true. And then he says there are also perhaps a couple of verses from Revelation, and he says nothing's clear in Revelation, so he's not going to go there. But, What in fact the New Testament provides us with are a number of fragmentary and fantastic images that can be taken in any number of ways, arranged according to our prejudices and expectations, and declared literal or figural or hyperbolic as our desires dictate. It's why people can make the case for eternal damnation, but you can also make the case for not eternal damnation, because it's so metaphorical. On page 94, Hart says, Nowhere is there any description of a kingdom of perpetual cruelty presided over by Satan, as though he were some kind of Chthonian god. On the other hand, however, there are a remarkable number of passages in the New Testament, several of them from Paul's writings, that appear instead to promise a final salvation of all persons and all things, and in the most unqualified terms. How did some images become mere images in the general Christian imagination, while others became exact documentary portraits of some final reality? If one can be swayed simply by the brute force of arithmetic, it seems worth noting that, among the apparently most explicit statements on the last things, the universalist statements are by far the more numerous. And then he lists a number of verses from the New Testament that speak of universal salvation, over 20 of them at least, and I'll give you just a couple. Romans 5.18 says, So then, just as through one transgression came condemnation for all human beings, so also through one act of righteousness came a rectification of life for all human beings. And jumping in from the Gnostic sense, he doesn't say the fall of one human, he doesn't say through Adam, he says one transgression—and we would call that one transgression the Fall of Logos, the fall of the Aeon, which is a higher order being than we are. Or Corinthians 15.22 says, For just as in Adam all die, so also in the anointed Christ all will be given life. I would say where it says for just as in Adam all die, it's not because Adam ate the apple, it's that we humans who are outside of the Christ, we're outside of the walls of the temple, we are in the pleroma of Adam—we are in the pleroma of human beings. When you accept the anointed, then you move into the pleroma, or you nest up higher into the pleroma of the Christ. That would be the Gnostic way of saying that. Second Corinthians 5.14 says, For the love of the anointed constrains us, having reached this judgment, that one died on behalf of all, all then have died. And of course that one is the Anointed, and He died on behalf of everyone. Or even Romans 11:32, For God shut up everyone in obstinacy, so that he might show mercy to everyone. And there's a long discussion in the chapter about how God's chosen—the original elect, that being the Hebrew nation—has been obstinate about accepting Jesus of Nazareth as the Anointed. And so he's saying that everyone is shut up in obstinacy, that's the Hebrews, so that he might show mercy to everyone. And that is, they're temporarily set up in obstinacy so that the message of the Anointed can be preached far and wide, before death and after death, we Gnostics would say, and not be just constrained to only the Hebrews. That's why the Hebrews are set aside for the moment, so that those outside the temple walls can also come to Christ. And then there are 19 more verses after this, and he lists them all between pages 96 and page 102. And if you are a theological scholar or a concerned Christian that wants to know if this is heresy or not, I really suggest you buy the book, That All Shall Be Saved, by David Bentley Hart, and read it carefully from cover to cover. Jumping to page 116, Hart says, There are those metaphors used by Jesus that seem to imply that the punishment of the world to come will be of only limited duration. For example, “if remanded to prison, you shall most certainly not emerge until you pay the very last pittance.” Or, “the unmerciful slave is delivered to the torturers until he should repay everything he owes.” And Hart says it seems as if this until should be taken with some seriousness. Some wicked slaves, moreover, “will be beaten with many blows, while others will be beaten with few blows.” Hart says, of course, everyone will be “salted with fire.” This fire is explicitly that of the Gehenna. But salting here is an image of purification and preservation, for salt is good. Gehenna is the Valley of Hinnom from the Old Testament, and that is where, outside of the city of Jerusalem, the refuse was burned, and even carrion and bodies were burned. And that is why it is considered to be a hellish place. And it has become a metaphor in the time of Jesus for the purging fire, the Aeonian chastening for the good. Hart says we might even find some support for the purgatorial view of the Gehenna from the Greek of Matthew 25:46, which is the supposedly conclusive verse on the side of the Infernalist Orthodoxy, where the word used for the punishment of the last day is kolasis, which most properly refers to remedial chastisement, rather than timoria, which more properly refers to retributive justice. So, the fire of the judgment. What is judgment? The fire is the chastening fire, the fire of personal guilt and remorse over the sins one has done, that causes one to repent and turn to redemption. Hart says, It is not clear in any event that the fourth gospel, [and the fourth gospel, that's the gospel of John, Matthew, Mark, Luke, and John], it is not clear in any event that the fourth gospel foretells any “last judgment,” in the sense of a real additional judgment that accomplishes more than has already happened in Christ. To see His words as pointing toward and fulfilled within his own crucifixion and resurrection, wherein all things were judged and all things redeemed. The kingdom has indeed drawn very near, and even now is being revealed. The hour indeed has come. The judge who is judged in our place is also the resurrection and the life that has always already succeeded and exceeded the time of condemnation. All of heaven and of hell meet in those three days. . . Hell appears in the shadow of the cross as what has always already been conquered, as what Easter leaves in ruins, to which we may flee from the transfiguring light of God if we so wish, but where we can never finally come to rest, for being only a shadow, it provides nothing to cling to. And he attributes that concept of hell being only a shadow to Gregory of Nyssa, although we would attribute it to the Tripartite Tractate of the Nag Hammadi which came before Gregory of Nyssa. Hell exists so long as it exists only as the last terrible residue of a fallen creation's enmity to God, the lingering effects of a condition of slavery that God has conquered universally in Christ and will ultimately conquer individually in every soul. This age has passed away already, however long it lingers on its own aftermath, and thus in the Age to Come, [and that's capital A, Age, which we would interpret as the Aeons to Come, the Aeonian Pleroma to Come], and beyond all ages, all shall come to the kingdom prepared for them from before the foundation of the world. And that's the chapter, What is Judgment? The third meditation or chapter of Hart is called What is a Person? A Reflection on the Divine Image. It says over and over in the Bible that we are made in the image of God. Man is made in the image of God. That is the divine image. On page 131, Hart says, Christians down the centuries have excelled at converting the good tidings of God's love in Christ into something dreadful, irrational, and morally horrid. [And we covered that in depth in the previous three episodes, if you want to go back there.] On page 132, Hart says, I suspect that no figure in Christian history has suffered a greater injustice as a result of the desperate inventiveness of the Christian moral imagination than the Apostle Paul, since it was the violent misprision of his theology of grace, starting with the great Augustine, it grieves me to say, that gave rise to almost all of these grim distortions of the Gospel. Aboriginal guilt, predestination, (ante praevisa merita), the eternal damnation of unbaptized infants, the real existence of vessels of wrath, and so on. All of these odious and incoherent dogmatic motifs, so to speak, and others equally nasty, have been ascribed to Paul. And yet, each and every one of them, not only is incompatible with the guiding themes of Paul's proclamation of Christ's triumph and of God's purpose in election, but is something like their perfect inversion. Well, isn't that interesting? Because we already know that the archons represent the inversions of the Aeons of the Pleroma. And so, although Hart doesn't realize he's implying this, to say that what has come down to us in Christian tradition through Augustine is the perfect inversion of what Paul was actually saying about universal salvation, which means, by definition, that it's the demiurgic or the archonic version of salvation. Isn't that interesting? I mean, that is what I have been implying, that what has been taken to be Christian tradition for the last couple of thousand years is actually a diminishment of the power of Christ and the power and love of the Father. By saying that people can be lost and condemned to eternal torture, that is sacrilegious to me. That is the heresy. And that is what Hart is saying here. He goes on to say on page 133, This is all fairly odd, really. Paul's argument in those chapters is not difficult to follow. What preoccupies him from beginning to end is the agonizing mystery that the Messiah of Israel has come, and yet so few of the children of the house of Israel have accepted the fact, even while so many from outside the covenant have. And Paul wonders, how is the promised Messiah rejected by so many, yet so many outside the temple walls have accepted the Messiah? There are far more Christians than there are Jews at the moment. Why is that? Paul was wondering. Hart says, Paul's is not an abstract question regarding which individual human beings are the saved and which are the damned. In fact, by the end of the argument, the former category, [that is the saved], proves to be vastly larger than that of the elect or the called, while the latter category, [that is the damned], makes no appearance at all. Jumping down the page, he says, “so then what if,” so now he's going to go ahead and quote Paul here, Romans 9:19, Paul says, So then what if God should show his power by preserving vessels suitable only for wrath, keeping them solely for destruction, in order to provide an instructive counterpoint to the riches of the glory he lavishes on vessels prepared for mercy, whom he has called from among the Jews and the Gentiles alike. For as it happens, rather than offering a solution to the quandary in which he finds himself, Paul is simply restating that quandary in its bleakest possible form, at the very brink of despair. He does not stop there, however, because he knows that this cannot be the correct answer. It is so obviously preposterous, in fact, that a wholly different solution must be sought, one that makes sense and that will not require the surrender either of Paul's reason or of his confidence in God's righteousness. Hence, contrary to his own warnings, Paul does indeed continue to question God's justice, and he spends the next two chapters unambiguously rejecting the provisional answer, the vessels of wrath hypothesis, altogether, so as to reach a completely different and far more glorious conclusion—God blesses everyone. Romans 10: 11, 12. And by the way, in Gnostic gospel, we would say the law is actually the Demiurge's rules for human behavior, because our self-will makes us otherwise uncontrollable. Because to the Father above, the only law is love. When we act out of love, all else follows. Going on, Hart says, As for the believing remnant of Israel, [Romans 11:5], it turns out that they have been elected not as the limited number of the saved within Israel, but as the earnest through which all of Israel will be saved. They are waiting for the Anointed to come and take the place of the King of Israel, King of the Jews. King of the Jews is one of the titles of the Messiah. That means the capstone of their pleroma. You see? It's all of these pyramidal shapes that are first designed up there in the Fullness of God, the pleroma. What Paul is saying is that the Jews that are in the pleroma of Israel, it's their remnant that makes them holy. It's their remnant that is the spiritual part, the higher part, the called part, the elect part of the pleroma of the nation of the Hebrews. And it is through those elect that all of the Jews will be saved, ultimately. Hart says, For the time being, true, a part of Israel is hardened, but this will remain the case only until the ”full entirety” [that is the pleroma] of the Gentiles enter in. The unbelievers among the children of Israel may have been allowed to stumble, but God will never allow them to fall. Hart's just saying that Israel's reluctance or slowness to believing that Jesus is the Messiah is just slowing down the progress of history to give everyone else a chance to catch up to it. Quoting Hart again, We're in Romans now, 11:11. This then is the radiant answer dispelling the shadows of Paul's grim what if in the ninth chapter of Romans. It's clarion negative. It turns out that there is no final illustrative division between the vessels of wrath and vessels of mercy. That was a grotesque, all too human thought that can now be chased away for good. God's wisdom far surpasses ours, and his love can accomplish all that it intends. “He has bound everyone in disobedience so as to show mercy to everyone.” [That's Romans 11:32.] All are vessels of wrath precisely so that all may be made vessels of mercy. . . That Paul's great attempt to demonstrate that God's election is not some arbitrary act of predilective exclusion, but instead a providential means for bringing about the unrestricted inclusion of all persons, has been employed for centuries to advance what is quite literally the very teaching that he went to such great lengths explicitly to reject. . . Yet this is still not my principal point. I want to say something far more radical. I want to say that there is no way in which persons can be saved as persons except in and with all other persons. This may seem an exorbitant claim, but I regard it as no more than an acknowledgment of certain obvious truths about the fragility, dependency, and exigency of all that make us who and what we are. Oh, this is a very interesting portion. Okay, listen to this. Jumping to page 149. No soul is who or what it is in isolation, and no soul's sufferings can be ignored without the sufferings of a potentially limitless number of other souls being ignored as well. And so it seems if we allow the possibility that even so much as a single soul might slip away unmourned into everlasting misery, the ethos of heaven turns out to be “every soul for itself”—which is also, curiously enough, precisely the ethos of hell. But Christians are obliged, it seems clear, to take seriously the eschatological imagery of scripture. And there all talk of salvation involves the promise of a corporate beatitude, a kingdom of love and knowledge, a wedding feast, a city of the redeemed, the body of Christ, which means that the hope Christians cherish must in some way involve the preservation of whatever is deepest in and most essential to personality rather than a perfect escape from personality. But finite persons are not self-enclosed individual substances. They are dynamic events of relation to what is other than themselves. And then Hart summons up the idea of a single recurrent image, he says, That of a parent whose beloved child has grown into quite an evil person, but who remains a parent nevertheless, and therefore keeps and cherishes countless tender memories of the innocent and delightful being that has now become lost in the labyrinth of that damaged soul. Is all of that, those memories, those anxieties and delights, those feelings of desperate love, really to be consigned to the fire as just so much combustible chaff? Must it all be forgotten or willfully ignored for heaven to enter into that parent's soul? And if so, is this not the darkest tragedy ever composed? And is God not then a tragedian utterly merciless in his poetic omnipotence? Who or what is that being whose identity is no longer determined by its relation to that child? [Skipping to page 153] Personhood as such is not a condition possible for an isolated substance. It is an act, not a thing. And it is achieved only in and through a history of relations with others. We are finite beings in a state of becoming, and in us there is nothing that is not an action, dynamism, an emergence into a fuller or a retreat into a more impoverished existence. And so, as I said in my first meditation, we are those others who make us. Spiritual personality is not mere individuality, nor is personal love one of its merely accidental conditions or extrinsic circumstances. A person is first and foremost a limitless capacity, a place where the all shows itself with a special inflection. We exist as the place of the other, to borrow a phrase from Michel de Certeau. Certainly, this is the profoundest truth in the doctrine of resurrection. That we must rise from the dead to be saved is a claim not simply about resumed corporeality, whatever that might turn out to be, but more crucially, about the fully restored existence of the person as socially, communally, corporately constituted. Each person is a body within the body of humanity, which exists in its proper nature only as the body of Christ. Well, that's pretty neat. See, we are nested fractal hierarchies of the pleroma of the Fullness of God. And if you've been with me a while, you know what that long and complicated sentence means. Picture a pyramidal shape, picture every living part of your body as building up the pyramid, and your conscious self is the capstone of that pleroma that makes up your body. Now, you are then nested along with all other humans into the pleroma of humanity, the body of humanity, also called the body of Adam. Just the way our cells nest up into building us, we nest up into building the great body of humanity. And then, Hart is saying this body of humanity exists in its proper nature only as the body of Christ, because when we then nest up and make Christ the king of our pleroma, we are nested into the Fullness of Christ. And that is what the final salvation resting point is. When we all finally pass through the final judgment and nest up into Christ, then we're all nested up into the pleroma, we're all nested up into the Son. And there we are. And we will still have our lives the way the Fullness has their lives. They dream together as one of paradise. And that's where we're headed. Hart says, Our personhood must truly consist not only in the immediate love of those close at hand, but also in our disposition toward those whom we, by analogy, care for from afar. Or even in the abstract, for the most essential law of charity, of love, when it is truly active, is that it must inexorably grow beyond all immediately discernible boundaries in order to be fulfilled and to continue to be active. And all of those in whom each of us is implicated, and who are implicated in each of us, are themselves in turn implicated and intertwined in countless others, and on and on without limit. We belong of necessity to an indissoluble co-inherence of souls. And I think that down here on the physical level, on the material plane, the demiurgic version of that shared coherence of all souls together is quantum entanglement. That's the Demiurge's material version of how we are implicated and intertwined with every other soul. And now he goes on to say something that's very Gnostic. On the next page, Hart says, There may be within each of us—indeed there surely is—that divine spark, that divine light or spark of nous or spirit or atman that is the abiding presence of God in us, the place of radical sustaining divine imminence, nearer to me than my inmost parts. But that light is the one undifferentiated ground of our existence, not the particularity of our personal existence, in and with one another. Oh, hey, there it is. That's what I'm always saying. This one spark, that's what we call the big S Self. And the particularity of our personal existence is what we here at Gnostic Insights label as our Ego. So we are made up of the Self that we share with all others and that we share with the Son, but we are also our own individual existence. That's why we can't just blink out into nothingness and not be missed, because we have our particularity, and it has its own place in the hierarchy. Then Hart says, But then this is to say that either all persons must be saved or that none can be. [He says,] God could, of course, erase each of the elect as whoever they once were by shattering their memories and attachments like the gates of hell and then raise up some other being in each of their places, thus converting the will of each into an idiot bliss stripped of the loves that made him or her this person, associations and attachments and pity and tenderness and all the rest. If that were the case, only in hell could any of us possess something like a personal destiny, tormented perhaps by the memories of the loves we squandered or betrayed, but not deprived of them altogether. [Jumping to 157, he says], I am not I in myself alone, but only in all others. If then anyone is in hell, I too am partly in hell. . . For the whole substance of Christian faith is the conviction that another has already and decisively gone down into that abyss for us to set all the prisoners free, even from the chains of their own hatred and despair, and hence the love that has made all of us who we are and that will continue throughout eternity to do so, cannot ultimately be rejected by anyone. Amen. And that's the end of the third meditation. Now the fourth meditation, we just don't even have time to get to. It's called, What is Freedom? And if you want to hear the fourth meditation in depth, please text me in the comments and ask for more David Bentley Hart That All Shall Be Saved. But as for now, this treatise on what is freedom? I'll actually just jump to the last page and skip all of the explanations. The fourth meditation, What is Freedom? is all about free will. I guess I'll include it in some future episode about free will and just quote Hart extensively in that episode. But to close it out, Hart says, It would make no sense to suggest that God, who is by nature not only the source of being, but also the good and the true and the beautiful and everything else that makes spirits exist as rational beings, would truly be all in all if the consummation of all things were to eventuate merely in a kind of extrinsic divine supremacy over creation. But God is not a god, [or as we would say, the God Above All Gods is not the Demiurge, is how we would put it in Gnostic terms]. And his final victory, as described in scripture, will consist not merely in his assumption of perfect supremacy over all, but also in his ultimately being all in all. Could there then be a final state of things in which God is all in all, while yet there existed rational creatures whose inward worlds consisted in an eternal rejection of and rebellion against God as the sole and consuming and fulfilling end of the rational will's most essential nature? If this fictive and perverse interiority were to persist into eternity, would God's victory over every sphere of being really be complete? Or would that small miserable residual flicker of Promethean defiance remain forever as the one space in creation from which God has been successfully expelled? Surely it would, so it too must pass away. All right, that ends this long episode, because I was trying to wrap up the entire book, which I almost did. Write to me, tell me what you think of this sort of thing. I'd especially like to hear from people who used to be Christians, or who were raised in the church, and who fell away from the church because of some of these very problems and conundrums that we've been talking about for the last four episodes. God bless us all, and onward and upward! If you find these gnostic insights meaningful, please donate to the cause. Cyd pays for these podcasts out of her retirement money, and the well is running dry. If I am to keep this up, I need your financial assistance as well as your good company. I thank my (very few) paid subscibers from the bottom of my heart to the top of my pleroma. Please help. Please enable JavaScript in your browser to complete this form.Name *FirstLastEmail *Stripe Credit Card *Choose your item *Item A - $10.00Item B - $25.00Item C - $50.00Total$0.00Submit

Philo of Alexandria (c. 20 BCE – c. 50 CE) was a Hellenistic Jewish philosopher and mystic who lived in Alexandria, one of the great intellectual centers of the ancient world. Deeply rooted in the Hebrew Scriptures and equally fluent in Greek philosophy—especially Plato and the Stoics—Philo sought to show that true philosophy and authentic revelation were ultimately one.Philo's distinctive contribution lies in his mystical interpretation of Scripture. Reading the Torah allegorically, he taught that beneath its literal narratives lies a spiritual map of the soul's journey toward God. Biblical figures such as Abraham, Moses, and Jacob symbolize inner states of awakening, purification, and union. For Philo, the highest purpose of human life is not ethical conformity alone, but direct experiential knowledge of God. Central to his mysticism is the idea of ecstasy (ekstasis)—a state in which the soul transcends discursive thought and is lifted beyond itself into divine illumination. In this condition, the ordinary mind falls silent and the soul becomes receptive to God's presence. Philo insists that such knowledge cannot be grasped by reason or language, but is given through divine grace when the egoic self is relinquished.

Welcome to the first episode of Season 5 on The Promise Perspective Podcast! This episode marks a shift in how we approach the gospel—and how we read the Scriptures as a whole.Rather than beginning with conclusions, this conversation/episode/podcast season invites you to slow down and reconsider the foundations: how the Hebrew Scriptures, the words of the prophets, and the testimony of Messiah all belong to one unified story moving toward fulfillment.In this episode, we will discuss:What Scripture actually means when it says “according to the Scriptures”Why Messiah said Moses wrote about HimHow the priesthood, sacrifices, and Torah functioned as shadowsWhat it truly means for Messiah to fulfill rather than abolishAnd why misunderstanding the word “fulfillment” has created confusion on both extremesThis season is not about reviving old systems OR dismissing them—it's about clarity. It's about learning how to honor what was given without returning to what has already reached its intended purpose.If you've ever felt tension between obedience and grace…If you've wondered why some commandments are no longer practiced physically…If you've sensed that the gospel is richer and more layered than what you've heard or been taught…Episode 1 is your invitation to join me in a brand new season, in which we will spend time reasoning through the Scriptures the way the apostles did—allowing Messiah to be revealed, not assumed.The shadows were real. The substance is greater. And we are being called to live in that reality.HalleluYAH!! Contact me: stephanie@promise-perspective.comVisit my website: www.promise-perspective.comFollow on Instagram: @the_promise_perspective  Follow on Facebook:   / promiseperspective    Donate on Venmo: https://venmo.com/u/stephanie-green0611Donate on PayPal: http://paypal.me/stephaniegreentppYour support is greatly appreciated ❤️Contact me: stephanie@promise-perspective.comSupport the show

The virgin birth, the baptism of Christ, the transfiguration on the mountain, all the miracles of Christ, the cross and the resurrection from the dead are all events witnessed by people, yet according to John 12 and the Hebrew Scriptures, none of these events created any “believers”. In fact these events without the definition given […] The post 260130 Divine to the Fathers: Eastern Orthodox Hermeneutics first appeared on Gospel Revolution.com.

Paul writes his masterful commentary on one single verse in the Hebrew Scriptures, Genesis 15:6.  In our passage for this week, Romans 4:1-15, Paul illustrates the radical principle of righteousness by faith alone from the life of Father Abraham, our forefather in the faith.  We will study one quiet night in Abram's life, a strategic night if ever there was one.  Come and join us as we reflect on that quiet night, and God's genius in declaring Abram righteous by faith alone, apart from works of the law, before circumcision, and before the giving of the Law, and learn how the ancient story of the Bible continues in the life of every believer today, giving us a marvelous sense of belonging to God in the family of faith.visit us at: conejochurch.com

The Hebrew Scriptures reveal that the Messiah would be far more than a teacher. This message uncovers an ancient Jewish prophecy that shows Messiah's eternal origin.

7 takeaways from this study The pattern of the Mishkan mirrors Heaven's plan: The tabernacle was more than a historical structure; it reflected God's desire to dwell among His people, calling for wholehearted personal and communal participation. Light and responsibility: The menorah's light, fueled by the people's offerings, symbolizes bringing God's presence and watchful care into the community. Everyone shares responsibility for sustaining spiritual life. The High Priest symbolizes service and humility: The garments of the priesthood represent not only glory and beauty, but also the call for humility—bearing the needs of others before God and serving selflessly. Decision-making rooted in light and completeness: The Urim and Thummim remind us that our choices should be guided by divine truth, justice and a heart of integrity, rather than personal bias or convenience. The Messiah as prophet, priest and king: These three leadership roles in Israel come together in the Messiah, Who both bridges heaven and earth and empowers God's people to walk in spiritual authority and service. Genuine repentance and restored identity: Hosea's message underscores the need for repentance, returning wholeheartedly to God, and finding identity and mercy in Him rather than worldly alliances. Spiritual armor for spiritual battle: Believers are called to put on the full armor of God — not just physical or outward symbols, but to be clothed in truth, righteousness, faith, and salvation, ready to withstand spiritual challenges through Christ. This study that connects the ancient pattern of the מִשְׁכָּן Mishkan (“dwelling place,” i.e., the Tabernacle), the high priesthood, our identity as God's people, and how these truths reach into our lives through יֵשׁוּעַ Yeshua (Jesus) the Messiah. We'll visit Exodus and Hosea, reflect on the words of the Apostolic Scriptures, and see what it means to put on the full armor of God every day. My prayer is that these insights become real and alive for you, just as they have for me. The Mishkan: A blueprint for Heaven on Earth Some picture the Mishkan as just a relic of history — a tent, some gold, some ornate garments, maybe interesting but separated from day-to-day life. But as we dive deeper, we see the Mishkan isn't just about “then” — it's about “now” and about “us”! The Mishkan was set “in the midst of the people” (Exodus 25:8), mirroring the heart of Heaven for God's presence to truly dwell among humanity. It wasn't a pattern left behind but an eternal lesson about how Heaven reaches down to dwell with us on earth. As we read last Shabbat, Romans 12:1 tells us, “Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (NASB95). This echoes the call for each of us to bring our תְּרוּמָה terumah (“contribution”), just as every Israelite was to contribute to the construction of the Mishkan (Exodus 25:1-9). The lesson? We all, every single one of us, have a stake in God's dwelling. The Mishkan is about everyone's involvement — a prophetic picture that God's goal has always been to reconcile heaven and earth, Creator and creation, so that every heart can dwell “face to face” with Him, returning us to the intimacy of Eden. Identity and the crisis of our day This longing for nearness to God, for knowing where we come from, where we're headed, isn't just spiritual gobbledygook. It is the deep yearning of humanity. When our society loses the sense of Creator, the narrative turns into, “You come from nowhere! You're going nowhere! You are nothing!” No wonder there is an identity crisis! Our Torah study today holds an antidote to that crisis: the Mishkan proclaims we belong, we have purpose, and we are called into relationship with the God Who created us and wants to dwell within us. Light for the world: The menorah and its meaning One detail that keeps speaking to me is the מְנוֹרָה menorah (“lampstand”) and its light, fueled by oil contributed by the people (Exodus 27:20-21). This is no ordinary light: it's a symbol of spiritual vigilance, of God's eyes attentively watching over His people (see Zechariah 4:2; Revelation 1:12-13). Placed opposite the שֻׁלְחָן לֶחֶם הַפָּנִים shulchan lechem ha-panim (“table of the Presence”), the menorah reminds us that in God's house, light and nourishment stand together, a picture that becomes even clearer as Yeshua stands “in the midst of the lampstands” (Revelation 1:12-13), shining upon His congregations (Revelation 2-3). Our own offerings—our gifts, talents, resources, even our willingness—are part of sustaining God's light in the world. Every contribution to God's work sustains His dwelling and reflects His glory, just as the oil kept the menorah burning bright. Gold, bronze & a place for all There's an amazing visual in the Mishkan's structure: you enter through the courtyard, surrounded by bronze (נְחֹשֶׁת nechoshet), with the altar for sacrifices, symbolizing humanity (אָדָם adam) and blood (דָּם dahm). As you journey inward, you encounter זָהָב טָהוֹר zahav tahor (“pure gold”), transparency, holiness, a prophetic hint at the golden, transparent city described in Revelation 21. This progression — from bronze to gold — mirrors our own spiritual journey: moving from our earthly struggles toward a pure, transparent communion with God, where nothing is hidden any longer (1Corinthians 13:12). Clothed with glory: The garments of the priesthood Next, we come to the clothing of the priesthood (Exodus 28), and this is not just fashion advice from antiquity! Scripture says the priestly garments are for כָּבוֹד kavod (“glory, weight, honor”) and תִּפְאֶרֶת tiferet (“beauty”). Here’s the message: what we wear in service to God matters, but it's not about external show. Aharon didn't make his own clothes; others (Moshe/Moses) were commanded to put them on him (Exodus 28:41), signifying that righteousness and adequacy for service are gifts, not personal achievements. The prophet Zechariah tells of a high priest being “reclothed” after exile with clean garments, a picture of forgiveness, renewal, and a new beginning (Zechariah 3:3-5). The New Covenant (בְּרִית חֲדָשָׁה Brit Chadashah) reaffirms this — Heaven changes our garments, washing away sin, clothing us in righteousness (Isaiah 61:10). “Priestify” — the Hebrew verb here (לְכַהֵן l'chahein) — reminds us that being a כֹּהֵן kohein (“priest”) is about service, not just about status. The true priest (and all Israel is called a “royal priesthood,” 1Peter 2:9) carries the people on his shoulders, bears their burdens on his heart, and is called to humility, not pride. “Get over yourself,” the Torah almost seems to say — your spiritual calling is always for the good of the community. Urim, Thummim & the ethics of divine judgment Within the high priest's breastplate were the mysterious אוּרִים Urim (“lights”) and תֻּמִּים Thummim (“completenesses”), tools for discerning God's will (Exodus 28:30). While the Torah provides exacting detail for every breastplate gem and chain, it says nothing of how to make the Urim and Thummim. Their origin is, in a sense, heavenly, not human. The roots of those objects, אור or (“light”) and תָּמִים tamim (“spotless,” “complete”), invite us to make decisions bathed in light and whole integrity — without bias (“You shall not show partiality nor take a bribe,” Deuteronomy 16:19). They urge us not to place our “grimy thumb on the scale” but to judge as heaven does: justly, humbly, and in fellowship with the Spirit of God. Israel’s top three offices: Prophet, priest & king The narrative reminds us that Israel's leadership had three main offices: prophet (נָבִיא navi), priest (כֹּהֵן kohein) and king (מֶלֶךְ melech). These roles weren't just for ancient figures — they echo in Messiah Himself: communicates the Word of God, mediates and intercedes, and establishes shalom/peace. Throughout the TaNaKh, we see individuals—Moshe, David, and most perfectly Yeshua — serving in multiple roles. Moses, though never high priest, performed priestly acts (offering the first red heifer, Numbers 19). Messiah is “King of kings and Lord of lords” (Revelation 19:16), prophet and fulfillment of all the promises, and He is our great high priest “who has passed through the heavens, Yeshua the Son of God” (Hebrews 4:14 NASB95). Holiness that transforms everything The overarching message of the Mishkan and Mashiakh as Immanuel (God with us) is preparation of the world for “that day” when קֹדֶשׁ לַיהוָה qodesh l'Adonai (“Holy to the LORD”) isn't just inscribed on the high priest's crown but on every pot, cooking utensil, and even the trappings of horses (Zechariah 14:20-21). The transformation promised in Ezekiel 40-48 is of a temple and a Jerusalem where everything — common or holy — has been remade by God's presence. This is the New Covenant hope: “I will give you a new heart and put a new spirit within you” (Ezekiel 36:26 NASB95). Hosea: Call to repentance and the tenderness of God's heart Turning to the Book of הוֹשֵׁעַ Hosea, we hear the desperate call of God to a wayward people, likened to an unfaithful spouse. Repeated alliances with Assyria and Egypt (“Assyria will not save us, we will not ride on horses…”, Hosea 14:3 NASB95) speak to our tendency to turn everywhere but to heaven for security. Yet, even here, God's חֶסֶד chesed (“steadfast, loyal love”) shines through: “I will heal their apostasy, I will love them freely, for My anger has turned away from them … For in You the orphan finds mercy” (Hosea 14:3-4 NASB95). Hosea's message is that true repentance (שׁוּבָה shuvah, “to return”) brings restoration and identity. It's a wake-up call for us: Don't sell your heritage for the “trinkets” of passing prosperity. Stay rooted. God alone makes us a holy nation. Hebrews: Trusting the High Priest to enter God's rest The Book of Hebrews gives this Mishkan theme even deeper Messianic meaning. The “rest” God offers is entered not through our efforts, but by trusting the Messiah's priesthood — He who has been tempted as we are, yet without sin, who ever lives to draw us near to the “throne of grace” (Hebrews 4:14-16 NASB95: “Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need”). The Sabbath “rest” is both a present spiritual reality and a foretaste of the world to come (Hebrews 4:9). The lesson? Entering God's promises requires trust (אֱמוּנָה emunah, “faith”). Just as Israel had to trust God to enter the land, so must we trust the Messiah to enter spiritual rest and ultimate redemption. The armor of God: Dressing for spiritual victory One of Paul's most practical teaching points is about putting on the πανοπλία panoplia (“full armor”) of God (Ephesians 6:10-17): “Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil” (Ephesians 6:11 NASB95). This armor, as Paul describes it, includes the belt of truth, breastplate of righteousness, shoes of gospel peace, shield of faith, helmet of salvation, and the sword of the Spirit (Ephesians 6:14-17). When Paul speaks of these elements, he's citing Hebrew Scripture: the חֲגוֹר אֱמוּנָה chagor emunah (“belt of faithfulness,” Isaiah 11:5), שִׁרְיוֹן צֶדֶק shiryon tzedek (“breastplate of righteousness,” Isaiah 59:17), and כוֹבַע יֵשׁוּעָה kova yeshuah (“helmet of salvation,” Isaiah 59:17). The spiritual lesson is vital: Our battle isn't “against flesh and blood, but against … the spiritual forces of wickedness in the heavenly places” (Ephesians 6:12). Like the high priest, we “suit up” every day — but our armor is not self-produced. It's heaven's gift, to protect not only our outward actions but our thoughts, emotions, and identity. Transparency, integrity, unity Finally, Paul reminds us of the importance of transparency and wholeness — echoed by the apostle Ya’akov as becoming “mature and complete, lacking in nothing” (James 1:4). Just as zahav tahor pure gold in the Heavenly Mishkan was “transparent” (Revelation 21:21), our lives are to become more and more open to God, clothed with what heaven provides, not false coverings of self-righteousness. Unity is vital: “A cord of three strands is not quickly torn apart” (Ecclesiastes 4:12), and “let us bear one another's burdens” (Galatians 6:2). Putting on new garments In closing, let's not approach God's presence in a “costume” of our own making. Like the guest at the wedding feast, we are invited to put on the garments provided by the King (Matthew 22:11-13). Heaven offers us righteousness, mercy and a new start. Will we put it on? May we be a people clothed for the kingdom — reflecting the light, justice, humility and steadfast love shown to us in Messiah Yeshua, our Prophet, Priest and King. May every “garment” we wear — truth, faithfulness, righteousness — be a testimony to the One who called us out of darkness into His marvelous light (1Peter 2:9). If you'd like to explore these truths further or ask questions, connect with our fellowship. Shalom and blessings as you press into the fullness of God's calling for your life! The post Embracing Heaven’s gift of new garments: New Covenant and a fresh start (Exodus 28; Hosea 14; Hebrews 4) appeared first on Hallel Fellowship.

John 1:1-3 - Christ: The Logos of God Our sermon text this morning is John 1:1-3. If you read our weekly email, you may have seen that originally, I was planning to cover verses 1-5. I backed off a little because there is so much packed into the first 3 verses. That probably scares some of you because you're thinking, “is this going to happen every week? And if so, are we going to be in the Gospel of John for years?” Well, I can't say that this will be the last time that I narrow our focus to just a couple of verses. However, I will note that Jim Boice, the late pastor of Tenth Presbyterian church, preached 270 sermons in the book of John. Doing the math, that's over 5 years. I've planned about 70. Ok, turning our attention to these verses, you'll hear the word “word” three times. That is referring to Jesus Christ. We know that from verse 14 where John writes that “the Word became flesh and dwelt among us.” So, as I read, be sure to make the mental connection between the Word and Christ. Reading of John 1:1-3 Prayer “We hold these truths to be self-evident that all men are created equal…” Those legendary words bring us back to the very founding of our nation. Or how about this on: “I have a dream” Those words take us back to Martin Luther King and the struggle of segregation in the 1950s and 60s. Or perhaps you recognize this: “It was the best of times, it was the worst of times.” Those are the opening words of Charles Dickens's book The Tale of Two Cities. It takes us back to the French Revolution and the stark contrast between London and Paris. Each of those opening phrases is packed with meaning and significance. They each capture our minds and our hearts. In some ways, they transport us through time and space and turn our attention to lofty ideas or significant events. Well, the opening words of John's Gospel do something very similar. For one, they are renowned. But also, their poetic language and expressive words raise the significance and consequence for the reader… and really for the whole world. Perhaps these words don't bring us back to a specific place, but they transport us to the very creation of the world. “In the beginning.” In the very beginning of all time and space “was the Word.” Does that not raise our senses and our curiosity and even our wonder at what is being communicated? As far as familiar opening words in the Bible, John 1 is only second to Genesis 1. And those are iconic words. Genesis 1 certainly ranks up there among the most famous in the world. Genesis 1:1 says “In the beginning, God created the heavens and earth.” Those 10 words reveal several things about God. ·      First, that he is one God. It doesn't say, “in the beginning, the gods (plural)...” No, rather it's a definitive statement. “In the beginning, God…” There is one God. ·      Second, Genesis 1:1 posits God as existing before the beginning of time itself – he is eternal. ·      And third those 10 opening words of Genesis speak about God's nature and work. He is the creator God of all things - things in heaven and things on earth. And I think you have probably already made the connection in your minds. The opening words of the Gospel of John are very similar to Genesis 1. They start with the same three words. Of course, one was penned in Hebrew – that would be Genesis – and the other was penned in Greek. But the connection is unmistakable. Really, the connection between the opening of Genesis and the opening of John's Gospel even further expand our understanding of God's nature and the ministry and work of Christ - God the Son. In Genesis 1, we're told of God's creative work and in John 1, God reveals who accomplished that work and how. So, let's jump into these opening three verses of John. As far as an outline, I want to highlight 3 things about Christ: 1. Christ's Identity as the Eternal Logos 2. Christ's Deity as One with the True God 3. Christ's Work as the Agent of Creation Let me say those again if you are taking notes. We didn't have room in the bulletin this week for an outline. 1. Christ's Identity as the Eternal Logos – I'll explain the word Logos in a minute. 2. Christ's Deity as One with the True God – Deity meaning his nature as God. And 3. His Work as the Agent of Creation. It is through the agency of Christ that God created all things. So, let's work through those. 1. Christ's Identity as the Eternal Logos And the first thing to understand is the word “word.” In the original Greek, it's the word Logos. Maybe you've heard that word before. Logos is one of two words that are often translated “word.” The other is the more common word, rhema in Greek, merely referring to words on a page or spoken words. But the word logos, on the other hand, is packed with meaning. Yes, it's basic meaning is a statement or speech – you know, a “word” spoken. But the word logos also includes the idea of a charge like I'm charging you with something… and the idea of cause like speech that causes something to happen. It's a word spoken that is effective. It accomplished something. Now, the Greek culture of the time used the word Logos as well. But their use was more of an abstract idea. Their logos was the rational order of the cosmos. It was used in an impersonal way. There was no being behind a Greek use of the word logos. Nonetheless it was still a powerful word. By the way, the Greek word logos is directly related to our English word “logic”… you know, a reasoned explanation. And sometimes you'll hear pastors try to apply that philosophical and rational meaning to the Logos of John 1. But remember from last week that John is writing to a Jewish context. He was Jewish himself. And the word logos in the Jewish community had been used for centuries. The Greek translation of the Old Testament uses the word logos hundreds of times. Our call to worship this morning was from Psalm 33. It says in verse 6 “By the word of the Lord the heavens were made.” Logos to the Jewish community was understood to be personal and declarative and often associated with God himself. That is very different from the Greco-Roman understanding. What I am arguing is that John is not borrowing the word Logos from the Greek culture. Rather, he is contrasting that impersonal understanding with the divine and personal understanding of Logos. He's revealing that the Logos of God is far superior to the Greek's rational concept of logos. We see that right there in verse 1. It says, “In the beginning was the Word.” From eternity past, the Logos existed – Christ existed. The verb is very important here. It's the English word “was” …you know, a form of “to be..” In the beginning “was” the word. And it's verb tense is the imperfect active. It means not only did Christ already exist in the beginning, but also that his existence continues. English does not have a good equivalent. The word “was” in English is past tense. But the Greek has a much broader meaning. “already was and continues to be” What we learn in these verses is that the Logos of God is eternal. He existed before the beginning of time and space and he continues to exist. Furthermore, he is not some impersonal rational concept about the ordering of the universe, but rather his eternal existence is personal. He has being, as the verb reveals. He is none other the person of Christ, again as verse 14 tells us. The eternal Logos of God. Now, in a few minutes we are going to further see how the word logos relates to Christ's work. That will be point 3, But let's move on to point 2 - the rest of verse 1 and verse 2. 2. Christ's Deity as One with the True God So, #2. Christ's Deity as One with the True God. – I'm saying it that way for a reason. He is God and he is One with God. The Logos mentioned here is not some force that God is harnessing. No, this Logos, Christ, is God himself. Look at the end of verse 1. It says, “the word was God.” It's the same imperfect active tense. The Logos already was and continues to be God. Now, that seems super clear, doesn't it? “The Logos was God.” Some of you know this, but about twice a week, you will see two of Jehovah Witnesses just outside of our church office. They are just standing there on the corner of Main Street. And if you ask them about John 1:1, they will say that it should be translated differently. They translate it as “the word was a god.” They say that Christ was like a god but not God himself. They argue that because there is no definite article before the word “God” (Theos), therefore Jesus is not being described here as God himself. However, they are wrong for two reasons. ·      Number 1, Greek scholarship is fairly unified on the translation. For those of you who are grammarians (you like grammar), the phrase is a predicate nominative. Greek predicate nominatives establish a shared essence between the subject and the predicate – especially when the predicate is placed before the verb as is here. In fact, predicate nominatives in the Greek usually do not use a definite article for the predicate. So, Christ is not being described here as a god, he is being identified as the God - fully and completely God. ·      And number 2. This identification of Jesus Christ being God himself is all throughout the Gospel of John. We considered that last week. Several times Jesus identified himself as one with God the Father. He said as much: “I and the Father are One.” We also considered all the I AM statements where Jesus identified himself as Yahweh. Furthermore, look at the phrase in the middle of verse 1 and in verse 2. They are very similar. It says, “And the Logos was with God… He was in the beginning with God.” This is one of the beautiful truths about the God of the Bible. God is personal and relational. Within the Godhead, as we say, there is a relationship between the three persons of God. The Father, the Son (who is the Logos), and the Spirit. This is something that the Gospel of John makes clear throughout. I also mentioned that last week. By the way, one of the things I plan to do as we work through this book, is to connect each section and paragraph to the broader themes. And this is one of them. Jesus teaches not only about his equality with God the Father but also his role as God the Son and the role of God the Spirit whom he and the Father will send. As I put it last week, this book is full of theology – the doctrine of God – Theos. And it begins with these profound words. You see, these opening words, especially verse 2 are not teaching that there are multiple gods. No. These verses are quite clear about that. Rather when they say that the Logos was with God from the beginning, they are revealing that God himself has relationships within himself. It's an amazing thing to consider. As humans created in God's image, we have been given the capacity and desire for relationships. That relational characteristic that every human being shares… comes from the Trinity. The Father, Son, and Spirit. One with each other. All eternal and all God. So, the Logos, who is Christ, is one with and in relationship with the eternal God. He is God. 3. Christ's Work as the Agent of Creation That being us to point 3: Christ's work as the agent of creation. This third point is very much related to the word Logos. Christ is creator. He is the one through whom the universe has come into existence. God's act of speaking his Word (his Logos) comes through the work of Christ. Going back to Genesis 1, the phrase that is used over and over is “God said.” “God said ‘let there be light' and there was light.” Every act of creation happens through God's word. God spoke, and it was so. Back to John 1. In verse 3 it says, “All things were made through him, and without him was not any thing made that was made” All things in the entire universe were made through Christ. Every galaxy, every star, every planet; every cell and molecule and atom and proton and neutron and quark. All things came into being through him. That may be something new to you. We don't often think of or speak of Christ's role as God's agent of creation. That's because we most often think and speak of his role as redeemer. And there is plenty of that in the Gospel of John. But just like in verse 3, several Scriptures passages speak of Christ's role as creator. Besides John 1, we read from both Colossians 1 and Hebrews 1 this morning. In Colossians, “…by [Christ] all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together.” In Hebrews 1. “In these last days [God] has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power.” Or consider 1 Corinthians 8:6, which says, “there is… one Lord, Jesus Christ, through whom are all things and through whom we exist.” God spoke through his Word, through his Logos, who is Christ, to bring everything into existence. I remember when I learned this for the first time. I was amazed at the glory of God in his work of creation through Christ. Our Savior is not only our Lord, but he is our creator. One thing is very very clear in these verses. Christ was not created. No, he existed before creation and he is the one through whom God created all things. Conclusion He is (1) the eternal Word of God, (2) As God, he is one with the true God, and (3) the creator of all things… visible and invisible. That is what we learn in these verses. Now, I want you to imagine something. Imagine that you grew up in a Jewish community in the western part of Asia Minor (maybe Ephesus or Smyrna).  Imagine it's the later half of the first century. You studied the Torah in school and your knew the history of Israel. Your family was a devout Jewish family. Besides your Jewish education, you had always been intrigued by influences from the neighboring culture to the west - Greece. People from Athens often travelled through your city. They not only brought their wares, but they also brought their philosophy and gods. They loved to talk about the latest philosophical theories and ideas. They used the word logos often. When they did, they spoke of the ordering principle of the universe, you know, the force that structures all of nature, as they described it. So, you have that in the back of your mind, but you also know what you have been taught from the Hebrew Scriptures. God speaks into existence all of creation, like it says in Genesis and Isaiah and the Psalms. Now, imagine that you are reading John's Gospel account for the first time. One of your neighbors had a parchment and he let you borrow it to read. And so you read these opening words for the first time. “In the beginning was the Logos and the Logos was with God… and the Logos was in the beginning with God. All things were made through him, and without him was not anything made that was made.” And you are enraptured. These ideas are coming alive. You had been intrigued by the travelling philosophers of Athens, but this concept of a personal Logos who has eternally existed from all time and who is God is gripping your mind. And then you get down to verse 14… and you read “and the Logos became flesh and dwelt among us.” As you had been reading the first couple of paragraphs, you had been asking, “who is this Logos?” And then you find out from these words that the Logos has dwelt among us. He has lived among us. You had heard of a man named Jesus. But up until this point you had never understood why he was so significant or controversial. But now you knew. And your heart was leaping because not only are you reading here that he is and has always been the eternal Logos… but all of a sudden your mind is being flooded with all the things you had learned in your Jewish education. You begin recalling all of the promises and prophecies of Christ - the Messiah of God. Light bulbs are going off all over the place in your mind and heart. This personal, eternal Logos being written about is the Christ, the eternal promised one, and he has come to us in the person of Jesus. It's a life-transforming realization. You can't put the parchment down because every word and sentence and paragraph is speaking to your mind and heart. The Word of God, Christ, is becoming real to you in a way that you had never experienced before. He is changing your heart. I know that is just a thought experiment, but as we work our way through John, I want us to enter in to the lives of the first readers and hearers and those whom Jesus encountered. I want us to enter in to their situation. Through that lens, I believe these words will become living words for us. Maybe this is all new for you. And as you hear it, maybe your mind and heart are being drawn in with intrigue and wonder as you come to the understanding of who Christ is…. in his eternal nature as God and as the one through whom all things have been created. If that is you, as we go through this book, may you hear and grasp not only who Christ is, but what he has done for you. But maybe you've been a Christian for years… and these words are very familiar to you as they are to me. If that's you, may your heart and mind be re-ignited by the depth and clarity and wonder of God in the person and work of Christ, who became flesh and dwelt among us. As we go through this Gospel, may we all see him, our creator and Savior and Lord, the eternal Logos of God.

Sunday, 4 January 2026   But He answered and said, “It is not good to take the children's bread and throw it to the little dogs.” Matthew 15:26   “And answering, He said, ‘It is not good to take the children's bread and cast to the puppies'” (CG).   In the previous verse, the Canaanite woman came to Jesus and worshiped Him and asked Him to help her. Following this, Matthew records, “And answering, He said, ‘It is not good to take the children's bread and cast to the puppies.'”   A new word is seen, kunarion, a diminutive form of kuón, a dog. Thus, it refers to a puppy. The word is found only four times. All four are in the same account found in Matthew and Mark. According to the Law of Moses, a dog is an unclean animal in regard to dietary restrictions.   It does not logically follow that dogs are unclean and not to be associated with, apart from those dietary laws. If that were true, those of Israel could not ride on donkeys, horses, mules, or camels. Therefore, equating a dog to something inherently unclean is not something to be found in Jesus' words.   Further, Jesus' words about casting the bread of the children to the puppies are not devaluing the woman at all. It is simply a truth that Jesus, the Bread of Life, was sent to the house of Israel, not to the Gentiles.   And that brings up the obvious metaphor used in the Hebrew Scriptures of Caleb. His name means Dog. He is used typologically as a picture of the Gentiles every time he is mentioned. Likewise, in Judges 7:5, the dog is used again typologically referring to Gentiles –   “So he brought the people down to the water. And the Lord said to Gideon, ‘Everyone who laps from the water with his tongue, as a dog laps, you shall set apart by himself; likewise everyone who gets down on his knees to drink.'” Judges 7:5   In that seemingly cryptic passage, the focus is not on how the lapping is conducted but on which animal did the lapping, the dog. The dog, anticipating Gentiles in Scripture, is thus typologically equated in that story to the fact that Gentiles during the church age will lap up the water (the word, Christ, the Spirit, etc.), meaning by faith. They reflect those who will engage in the spiritual battle that Israel failed to accept at the coming of Christ.   Jesus' words here do not speak in a derogatory manner. Rather, there is the matter of priority. God covenanted with Israel. Therefore, Jesus' ministry was to be focused on the House of Israel. Only after they rejected Jesus would the Gentiles become the focus of God's ongoing redemptive narrative.   Life application: It has been said that the actions of Jesus toward this Canaanite woman show a flippant, derogatory attitude toward Gentiles. The exact opposite is the case. Referring to a group of people by their nature is simply a way of making people understand a particular point about them. This is as common as threads in a weaving factory.   Throughout the Bible, the names of people groups are identified by the things they do, the places they live, or certain characteristics they possess. This is true in both testaments. Instead of finding offense in such things, we should try to discover why the name of a person or a people group identifies them in such a way.   By doing this, we will understand more about their nature and how God and other people groups perceive them. Further, when we understand these things, we can then understand how they and their names anticipate other things typologically. The entire Old Testament is filled with typology, anticipating other truths that are realized in Jesus Christ, His church, the future state of Israel, the dispensations of time, and so forth.   The only thing that is derogatory about the account of Jesus and this Canaanite woman is how people misuse it for various reasons. However, in understanding how God views the Gentiles, using the dog as a metaphor for them, and then in understanding the noble traits of the dog, we find that God is actually exalting the Gentiles, placing them in a preeminent position in Scripture.   While Israel failed to accept Jesus, the dogs of the world, the Gentile people, have been lapping up the spiritual truths of the word, faithfully following their Master, eagerly awaiting His return, and doggedly defending His house until He returns. Hooray for the dog! For a wonderful, short look at the dog, check out this song by Wendy J Francisco: https://www.youtube.com/watch?v=H17edn_RZoY&list=RDH17edn_RZoY&start_radio=1   Lord God, Your creation reflects You in such wonderful ways. You created the dog, which is faithful, loving, infinitely patient, and always forgiving when we return to it. Thank You for what we can learn about You when we consider our pet dogs.  Amen.

Dig Deeper Preview: Why does Jesus have two family trees shared in the Bible? Today's class is a special preview of the upcoming Tuesday Bible Class series: Dig Deeper.  Why does Jesus have 2 family trees?     1.    One in Matthew 1:1-16     2.    One in Luke 3:23-38 And they are different. So let's look a little deeper. The major accepted answer has been that one tells the genealogy of Jesus' mother, the Virgin Mary, and the other the genealogy of His step father, Joseph. There is evidence to support and suggest that that is the case.     1.    Matthew 1:1-16 The Legal Genealogy - Jesus is legally accepted as Joseph's adopted son and Joseph is a descendant of king David.     2.    Luke 3:23-38 The Physical Genealogy - born of the Virgin Mary. But as we did deeper what do we see? There are differences. They are different. Matthew Abraham David Solomon Jehoiachin Jacob Joseph Jesus Luke Adam Abraham David Nathan Heli Mary Jesus Is there significance that the lineage changes following David? Yes, dramatic significance:     1.    Matthew traces Jesus' legal genealogy from David to his son Solomon. Matthew is telling us that Jesus as the legally adoptive son of Joseph, is a descendant of David and all of the kings of Judah who followed.     2.    Luke traces Jesus' physical genealogy from David to his son Nathan. Luke is telling us that Jesus is a descendant of David in the flesh but not through Solomon but through Solomon's brother Nathan.  And this is fascinating because the prophet Jeremiah was given this word: - A word about David's decendants ending with Jehoiachin the last of the kings of Judah to survive. Jeremiah 22:30 "This is what the Lord says:'Record this man [Jehoiachin] as if childless, a man who will not prosper in his lifetime, for none of his offspring will prosper, none will sit on the throne of David or rule anymore in Judah.'" The curse came upon the line of David after the time of Solomon until the time of Jehoikin and then God says no descendant of the kingly line of Jehoichin will ever sit on the throne. Jesus inherits the kingship that could never have been given to any descendant of Jehoiachin. He receives that through legal means by his adopted father. But he is the descendant of David in the uncursed  line  who will reign for ever. This is just what the angel told Mary - the angel Gabriel announced Mary that she would give birth to a son. Luke 1:32-33 " He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over Jacob's descendants forever; his kingdom will never end." Legally Jesus was part of the royal line. In the flesh Jesus descended and born of the Virgin Mary - He is the One on whom there is no curse. He is the only one who can reign on David's throne and He will reign forever!   That's who Jesus is - the Living God come to earth for us - who fulfills every detail the Hebrew Scriptures. Now What? Learn about God at https://www.awakeusnow.com EVERYTHING we offer is FREE. View live or on demand: https://www.awakeusnow.com/tuesday-bible-class Join us Sundays  https://www.awakeusnow.com/sunday-service Watch via our app. Text HELLO to 888-364-4483 to download our app.

I've lost count of how many times I've read 1 and 2 TimothyStill, it was only a few years ago that two words snagged me- here in this passage, Paul refers to the Hebrew Scriptures as “the sacred writings”• I had always believed this regarding the Bible, but never in those precise words• the effect they had was to motivate me to meditate on them◦ eventually, I spent nine weeks sharing with you what I learned- I've decided to tell you what these have done worked in my life since then• what I hope, is to inspire your reading of the sacred writings◦ and enhance your experience with God's word in the new year

In this episode, we respond to a listener question about how to challenge harmful uses of the Hebrew Scriptures without […] The post Queering the 10 Commandments appeared first on Queer Theology.

What do you live by? Everyone has something they trust in. A source of truth that guides their mental maps of the world they're navigating. For Jesus, that foundation was the Hebrew Scriptures. For His followers, the same holds true, along with writings from His followers in the immediate aftermath of His life, death, resurrection, and ascension. We learn to live a life in proximity to God and guided by His Spirit as we engage Him through the Bible and in community. There are a lot of things we can live by, but only one source of life and truth.

Preaching: Mike RothMuch is wrong with the world and it breaks our hearts. We feel discouraged. We feel overwhelmed. We feel hopeless. Our Advent sermon series, Held by Longing, will plumb the depths of our sorrow. But then, we'll keep going. We'll follow the prophets of the Hebrew Scriptures in considering how our discouragement, overwhelm, and hopelessness can, like the North Star, hold us in light that guides us onward. Onward, to participate in Divine Love, which is capable of making all things new.Pearl Church exists to express a sacred story and to extend a common table that animate life by love. A primary expression of our sacred story is the weekly sermon. If our sermons inspire you to ponder the sacred, to consider the mystery and love of God, and to live bountifully, would you consider supporting our work? You can donate easily and securely at our website: pearlchurch.org. Thank you for partnering with us in expressing this sacred story.

The night Jesus was born, some shepherds were playing a role that would have been familiar to anyone shaped by the Hebrew Scriptures—the role of the watchmen. We talk about […]

Monday, 22 December 2025   But He answered and said, “Every plant which My heavenly Father has not planted will be uprooted. Matthew 15:13   “And having answered, He said, ‘Every planting that not He planted, My heavenly Father, it will be uprooted” (CG).   In the previous verse, Jesus' disciples came to Him, exclaiming that Jesus knew the Pharisees were offended when they heard His saying. In response to that, Matthew records, “And having answered, He said, ‘Every planting that not He planted, My heavenly Father.”   A new word in Scripture is seen, phuteia, a plant, but literally a transplanting. It is found only here in the Bible. Jesus is referring to the religious leaders, equating them with plants. It is probable, He is connecting this to the parables He gave in Chapter 13 –   “Another parable He near-set them, saying, ‘It is likened, the kingdom of the heavens, to a man having sown good seed in his field. 25 And in the ‘sleeps the men,' he came, his enemy, and he sowed darnel in between the wheat, and he went away.'” Matthew 13:24, 25   The explanation of that parable is found in Matthew 13:37-43. Along with that, there are other such references to be found in the Old Testament, such as in Deuteronomy 29 –   “...so that there may not be among you man or woman or family or tribe, whose heart turns away today from the Lord our God, to go and serve the gods of these nations, and that there may not be among you a root bearing bitterness or wormwood; 19 and so it may not happen, when he hears the words of this curse, that he blesses himself in his heart, saying, ‘I shall have peace, even though I follow the dictates of my heart'—as though the drunkard could be included with the sober.” Deuteronomy 29:18, 19   “And the Lord uprooted them from their land in anger, in wrath, and in great indignation, and cast them into another land, as it is this day.” Deuteronomy 29:28   As was recorded at times in the Hebrew Scriptures, something the scribes and Pharisees would have known and understood, and as Jesus relayed to the disciples in Matthew 13, Jesus notes of these apostate leaders, like darnel or a root of bitterness and wormwood, “it will be uprooted.”   Just as a plant can be transplanted by one person, it can be uprooted by another. If the devil has sown into God's field worthless plants, it is certain that the Lord will have them uprooted and disposed of through judgment and fire.   Life application: The Bible uses simple metaphors to convey deep spiritual truths. The things it mentions are things that were understood by the people in the land. And despite Israel being a land that many people may not be able to fully identify with, such as a desert if someone is raised in a forest, the surrounding explanations are usually sufficient to enlighten people to whatever is being conveyed.   And yet, the spiritual truths that are tucked away in Scripture are so deep and so profound that to this day, people are still discovering new information from this word. Because of this, you will get out of the Bible whatever effort you put into it.   At the same time, some things are only meant to be properly understood or interpreted at specific times. God slowly releases the information, inspiring His people to understand His word according to His wisdom.   This is why new things continue to be found. So don't be frustrated if something comes out and you think, “Why didn't I get that!” There is enough in the word of God to satisfy the minds of His people until the consummation of all things comes to pass.   Keep reading, meditating, and studying His word. It is a treasure trove of God's wisdom in relation to the process of redemption that is going on in the world around us.   Glorious God, what a wonderful word You have given us. Thank You for its insights into so many areas of life. When we pick it up and read it, it always seems relevant to what we need to hear right at that moment. What an amazing and relevant word You have given us! Amen.

Matthew 2:1-12 Wise Men, a Con Man, and a King Please turn to Matthew chapter 2. This is a very well-known advent passage about the wise men from the east bringing gifts to Jesus. There's a lot of mystery and wonder in this text. Part of that is because we're not given many details about the wise men. However, we are clearly given their goal. And so, as I read, listen for why they were seeking Jesus and what they did when they found him. Reading of Matthew 2:1-12. Prayer In our house, you'll find several nativity scenes at this time of year. They're festive and add to the aura of the season. But you know, they don't really accurately depict the manger scene. And one of the inaccuracies is with the three wise men. Most nativity scenes have them. They're usually tall, wearing middle-eastern attire, and bearing gifts as they stand next to the animals. Well, first of all, we're never told how many there were. Yes, they had three gifts, but that does not mean there were only three of them. And second, they did not arrive when Jesus was born. No, actually, they arrived likely when he was 1 year old. They weren't there to see Jesus in the manger. I'm not trying to be the grinch and steal your Christmas joy. Rather, I just want to be sure we distinguish what we actually know versus what tradition has come up with over the centuries. There's a big difference. So, then, what do we know? Who were these wise men led by a star to Jerusalem and then to Jesus? Well, we are told they were from the east and we are given a clue of there origin base on their name. The name “wise men” comes from the Greek word magoi. Some translations give them the title of Magi. It's a word derived from the Persian word for wise men. And because of that, some believe that the Magi came from where the Medo-Persian empire was centered (which is where modern day Iran is). Others believe that the Magi came from the region where the Babylonian empire used to be centered. That's where modern day Iraq is. There are good reasons for both possibilities. If we go back to the book of Daniel, it uses a very similar word for the wise men of the land. Daniel, as you may know, lived in Babylon in exile. Similarly, the book of Esther, which takes place in the Persian capital, also uses a similar word for wise men. In both cases, the Greek translation of the Old Testament uses the word magoi. And honestly, I don't think it makes much of a difference whether the Magi came from Medo-Persian roots or Babylonian roots. Even though these empires were centered in adjacent regions in the middle east, they overlapped as each kingdom took control. A few decades after Babylon conquered the whole region, they were then overthrown by the Medes and then the Persians. After that it was the Greeks under Alexander the Great who conquered the land, and then Roman Empire, which was in control when Jesus was born. And when these empires overthrew one another, it's not like they killed all the people. No, the people just were under the control of another kingdom. Yes, some of them moved out or were exiled. Others moved in to govern, but overall, the culture and history were preserved or intermixed with the new empire in power. Furthermore, when we consider the Babylonians and the Medes and the Persians, they each had their wise men. We know this from the Old Testament text as well as from historical writings from the time. The Magi were the highest educated men of the land. They were given utmost respect and they had major influence in the culture. In fact, extra Biblical writings about the Medes particularly emphasize this. Someone could not become a king in that empire without first the same rigorous study as the wise men. Even more, in the Median Empire, it was the wise men who anointed the king. Think about the significance of tht if the Matthew 2 wise men came from that region. The bottom line is that the Magi who were led to Jerusalem were held in the highest esteem and had significant cultural prominence. Now, let me mention something else important. These Magi knew some of the Hebrew Scriptures. Let me make that case. First, let's go back to Babylon. When Babylon overthrew Judah in the early 5th century BC, thousands and thousands of Jews were relocated to Babylon. They brought their culture with them. They brought their history and they brought their writings. Even when they were later permitted to return to Jerusalem, most of them remained in Babylon and some even intermarried with the Babylonians. Not only that, think of the testimony of Daniel and of Shadrach, Meshach and Abendego. Their wisdom and faithfulness earned them great status in the Babylonian Kingdom. King Nebuchadnezzar found them 10 time wiser than the wise men and enchanters of the region. That's mentioned in Daniel chapter 1. And when they were put to the test, God delivered each of them - you know, the three thrown in the fiery furnace, and Daniel from the Lion's den. After each incident, it was the Babylonian king who decreed that the one true God should be worshipped and served. These men were furthermore elevated to a high standing in the land. Daniel himself ended up being promoted to the third highest position in the entire Babylonian kingdom. You see, their wisdom, wisdom from God, became part of the wisdom of the land. A very similar thing happened in the Medo-Persian empire. Esther in the Old Testament was Jewish, but she was chosen to be queen by the Persian King. Some of you know the history. A plot was made against all the Jewish people in the land. They were to be slaughtered, but through the wisdom of Esther and her uncle, that plot was turned against the perpetrators. In the end, it was the Jewish people who prospered in all 127 provinces of the kingdom. It mentions from India to Ethiopia. Here is my point. Whether the wise men from the east came from a Babylonian heritage or from a Medo-Persian heritage, the wisdom of the land included wisdom from God almighty. Their education would have included testimonies of God's people and their teaching, which God had spread all throughout the east. So, these Magi, who were the highest learned men in the near Eastern culture, would have studied and known the God of Israel, and his prophecies, and the wisdom given his people. Perhaps they knew Balaam's prophecy from Numbers 24 that “a star shall come out of Jacob, and a scepter shall rise out of Israel.” So, yes, they came from the east, but they were not unfamiliar with what God had revealed and the prophecies of the Messiah. Now, we are not told what prompted them to leave their country and follow a star to Jerusalem. They may have been given a vision given by God in a dream (you know, similar to the dream they were given in verse 12); or it may have been an angel appearing to them similar to how angels appeared to Mary and Joseph and the shepherds. Or, as some have suggested, it may have been their studies of the Jewish Scriptures and the timing of the Messiah. We don't know, but whatever means God used, they knew that they were to seek the promised king who had come… and that he was worthy to be worshiped. Notice what they said when they arrived in Jerusalem. Verse 2. They asked: “Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him.” Now, given the prominence and status of these Magi, their arrival in Jerusalem came with great acknowledgment. We know that because word of their arrival and their question.. filtered all the way up to King Herod. By the way, this Herod was Herod the Great. That is how he was known. Multiple Herods are mentioned in the New Testament. All of them are descendants of this Herod, Herod the Great. And none of them reached the prominence and power of their father or grandfather. This Herod was even given the title “king of the Jews” by the Roman senate. He wasn't even Jewish. This Herod is the one who built the great city Caesarea by the sea. He similarly constructed the mountaintop fortress of Masada in the south. This is the same Herod who ordered the massive renovation of the temple. He did this to try to please the Jews and solidify his title. If you remember, the temple had been rebuilt some 500 years earlier by some of the exiles who had returned. However, Herod transformed and refined it. He doubled the size of the temple mount. And he had the temple adorned with gold plates, and had it covered in white marble. The Jews appreciated this, of course, but it didn't change their opinion of him. In fact, in 2007 (you know, less than 20 years ago) archaeologists actually found Herod's tomb. It was inside the massive fortress that he built near Bethlehem called the Herodium. When they found it, they also found that Herod's sarcophagus had been smashed to pieces. You see, the Jews hated Herod the Great. It's likely, back in the first century, a group made their way into the chamber and destroyed his coffin and did something with his bones. That is because Herod was not a just ruler. He had his first wife executed, including his mother-in-law. He also executed three of his sons. And he had dozen of opponents killed, including high priests and pharisees. Now, look at verse 3. When Herod heard about the wise men and that they were seeking the newborn king of the Jews, it says Herod was troubled. This larger-than-life ruler of the land, who had political and military power, was troubled. Of course he was. These renowned Magi from the east had arrived and they were seeking a new king of the Jews. But that was Herod's title. Do you see why he asked the Magi in verse 8 to find the child born a King? It was not, as Herod had said, so that he could also worship him. No, not at all. Herod was a con man and a tyrant. He wanted to put to death yet another potential threat to his power. Herod did not know where to find this newborn king, so he did two things. First, he asked the priests and scribes. They mentioned Isaiah's prophecy about Bethlehem. Well, that wasn't narrow enough, so second, Herod met with the Magi. He asked them to return to him after finding the newborn king. Well, as the text mentions later, the Magi were warned about Herod in a dream. And so, Herod would never get his wish. So, the Magi were in Jerusalem. Herod had met with them. They knew they needed to travel further, but exactly where, they did not know. But just like before, a star rose to guide them. This star is mentioned four times in Matthew 2. It had brought them west from their country to Jerusalem. The star then turned them south towards Bethlehem. And it led them to the very house where Mary and Josph and baby Jesus were staying. But you ask, how can a star, high in the heavens above lead to a specific home? This is why I believe that it was more of a supernatural star-like object in the sky. Afterall, it moved. It turned them from heading west to south, and then it was able to bring them to a specific place. As verse 9 says, it came to rest over the place where the child was. So, the Magi arrived. Now, in a minute, I want to come back to what they did at that moment. But first, let's consider their gifts. They had brought gifts with them from the east. We sing about them and hear them often at this time of year. The Magi brought gold, and frankincense (not Frankenstein), and they brought myrrh. Now, different scholars have postulated different meanings for the gifts. Some have simply said the gifts were merely a royal tribute. In other words, the Magi brought expensive gifts as they would for any king. Others have suggested that each gift signified something. I think that's likely the case. Let me work that out. First, the gift of gold. Just like today, it was the most precious of metals. It was hard to find and hard to mine. Gold had many uses, but one prominent use of gold was for a king. You know, crowns were made mainly of gold. Kings drank from vessels of gold and they wore golden rings. They carried golden scepters. All those uses are highlighted in various passages in the Scriptures. Of course, gold was not exclusively used for kings, but it's reasonable to conclude that in the giving of gold by the wise men, they were acknowledging Jesus as a king. Second, they also brought him frankincense. It's a strange word. At its core is the word incense. And that is what it was. It came from a rare tree that grew in East Africa. Frankincense is referenced many times in the Old Testament as a fragrant perfume. Most often it was used in the temple by the priests including the high priest. Now, here's the important part. In it's temple use, Frankincense was reserved for incense and sacrificial anointing for Yahweh – for God. It's even referred to as Yahweh's incense. So, it's reasonable to conclude that the Frankincense signified Jesus' divine nature and his priestly role. Which brings us to the last gift. Myrrh. It was a perfume. It was used as a beautiful fragrance for women. You can find it referenced multiple times in the Song of Solomon. Elsewhere in the Scriptures, it's mentioned as a fragrance for clothing. But also, it was used as one of the burial spices. The bottom line is that Myrrh was a fragrance for man – you know, mankind. So, it was different from Frankincense which was reserved in the temple use for Yahweh. Myrrh was instead used for the people. As one commentator put it, “it was a perfume used by and in the interest of… man to make his life more pleasant… and his burial less repulsive.” So, as a gift from the Magi, Myrrh likely signified Jesus' humanity and perhaps his atoning death. In sum, the gifts brought by the Magi testified to who this child was. In the very least, the gifts testified to his kingship. But likely they furthermore testified to the fulness of Jesus divine nature and the fulness of his humanity. In his humanity he was, at that time, a young child born a king, but in his deity, he had existed from eternity past as God the Son. And he had come. The Magi knew and they testified to the wonder and awe of who this child was. He was worthy for them to worship. And I want you to notice something significant. Before the Magi even entered the house, look what verse 10 says. They rejoiced with exceedingly great joy! They gave praise to God for leading them to Jesus. They recognized the significance of that moment in history and that God had brought them to this place, to this child king. And after that, the Magi entered and it says they fell-down before him and worshiped. These revered men, who were not Israelites, who were known for their decades of study and known for their cultural prominence fell down before a one-year old child and worshiped him. Is that not tremendous? I think it is in a couple of different ways. Number 1 - God used non-Israelites to acknowledge his Son, the true king. These Gentile Magi affirmed what many Jews would reject. As the Gospel of John points out, Jesus came to his own, but his own did not receive him. The worship by the Magi is a tremendous thing. It affirmed what the Scriptures in the Old Testament had been saying all along. That through the offspring of Abraham, through the seed of David, all nations would be blessed. It is truly an amazing affirmation of the Gospel call to all tribes, tongues, and nations. Number 2 – the second thing that is tremendous is that they were led by God. God had turned the hearts of these men to him and they followed him. They followed his star. Even with all the temptations for pride that comes with knowledge and wisdom, these men humbled themselves to worship the true king. Go back to verse 10, again. They rejoiced with exceedingly great joy. Again, this was before they fell down and worshiped. In other words, they gave glory to God for leading them to Jesus. And then they worshiped him. Believer in Christ, you and I were not led by a star to Jesus. But it is no less supernatural how God turned your heart and mine and led us to him. Yes, let's worship the newborn king in this advent season. Yes, let's give praise to God in Christ who is Lord and Savior. Yes, let's declare the reason that Jesus came. He was born to die in our place and then resurrected so to overcome sin and death and the devil for us. So, yes, let's worship Jesus for all these reasons. But let's also rejoice like the Magi for God bring us to him. Were it not for God leading in our lives, we would still be in darkness. But God has led us to his Son, the King. Perhaps you've come today or you've been coming, but you have yet to fall down and worship. God has been leading you. After all, you are here. He's led you to Jesus. He's led you to hear his Word. But there's something preventing you from falling down in worship. Maybe skepticism. Maybe you say that you cannot intellectually get to a place of belief. But if there was any group back then who could argue against belief, it would have been the Magi. Wouldn't it not? The Magi were the intellectuals of the time. Yet, they submitted themselves to God and they humbled themselves before him. They both praised him for leading them to Jesus and then fell down and worshiped the true king. God has led you to this point. Let him now lead you into the house before the humble king. It takes faith, doesn't it? Was it not by faith that the Magi followed the star. It was. It also requires setting aside your unbelief and forsaking your own way. It takes humility to recognize all that you don't know compared to the wisdom and glory and power of God. And it takes falling down before him and submitting your whole life to him, just as the Magi. Will you let God lead you into his house and will you fall down as the Magi did to worship Christ? He is, as 1 Corinthians says, the power of God and the wisdom and of God. He is worthy to be worshiped. What an amazing testimony in these verses… of God at work leading and affirming that he himself has come to us. May we each praise God for leading us as he did the Magi. And as they also did, may we each humbly fall down before the king of kings, for who he is… and for what he has done for us so that we may worship him. Amen

On this episode of The Jon Gordon Podcast, I sit down with Rabbi Jason Sobel for a powerful conversation about his book Transformed by the Messiah. Raised in a Jewish family in Long Island, Rabbi Jason Sobel shares his unexpected spiritual journey and how discovering Jesus as the Messiah brought about dramatic transformation in his life. We dive into how connecting the dots between the Hebrew Scriptures and the New Testament reveals God's intentional story, and why faith isn't just about information...it's about experiencing deep change. Rabbi Jason Sobel discusses the importance of oneness, the link between forgiveness and healing, and how spiritual truth can bring hope and meaning in our everyday lives. If you're searching for real transformation and spiritual clarity, this episode offers inspiration and practical wisdom for anyone ready to step into their own story of change.   About Rabbi Jason, Rabbi Jason Sobel grew up in a Jewish home in New Jersey. In his late teens, Jason set out on a quest to discover the truth. After years of study, he discovered and embraced his true destiny as a Jewish follower of Jesus. As the founder of Fusion Global, Jason's purpose is to bring people's understanding of Jesus into high-definition by revealing the lost connection to our Hebrew roots and restoring our forgotten inheritance in Him. Rabbi Jason received his Rabbinic messianic ordination in 2005 and has a BA in Jewish Studies and an MA in Intercultural Studies. He is the spiritual advisor to The Chosen TV series and host of several TBN programs. He is the author of several books—including national best-sellers Mysteries of the Messiah and The God of the Way—and a much-anticipated new release in the fall of 2025. Rabbi Jason also leads and organizes rabbinic study tours to Israel and Greece at rockroadrabbitours.com. Find him on YouTube and Instagram at @RabbiJasonSobel and rabbijasonsobel.com   Here's a few additional resources for you… Do you feel called to share your story with the world? Check out Gordon Publishing  Follow me on Instagram: @JonGordon11 Order my new book 'The 7 Commitments of a Great Team' today! Every week, I send out a free Positive Tip newsletter via email. It's advice for your life, work and team. You can sign up now here and catch up on past newsletters. Ready to lead with greater clarity, confidence, and purpose? The Certified Positive Leader Program is for anyone who wants to grow as a leader from the inside out. It's a self-paced experience built around my most impactful leadership principles with tools you can apply right away to improve your mindset, relationships, and results. You'll discover what it really means to lead with positivity… and how to do it every day. Learn more here! Join me for my Day of Development! You'll learn proven strategies to develop confidence, improve your leadership and build a connected and committed team. You'll leave with an action plan to supercharge your growth and results. It's time to Create your Positive Advantage. Get details and sign up here. Do you feel called to do more? Would you like to impact more people as a leader, writer, speaker, coach and trainer? Get Jon Gordon Certified if you want to be mentored by me and my team to teach my proven frameworks principles, and programs for businesses, sports, education, healthcare!

A single claim reframes everything: Jesus serves right now as our high priest in the true tabernacle—the one God set up, not man. From that vantage point, Hebrews chapter 8 unfolds a better ministry, a better covenant, and better promises, showing how the Old Testament doesn't get replaced but revealed in full through Jesus Christ [Messiah]. We walk through the text line by line to explore why the earthly sanctuary was only a copy and shadow, how Psalm 110 and Jeremiah 31 anchor the argument, and what it means that The Law moves from stone tablets to living hearts.We also tackle a question that splits commentaries and coffee tables: who is the new covenant for? By following Jeremiah's wording—“the house of Israel and the house of Judah”—and Jesus' words at the table of His last Passover supper—“the new covenant in my blood”—we make space for both biblical specificity and gospel breadth. Israel is named, The Church is grafted in, and all of it centers on union with Jesus. The first covenant wasn't flawed; the people of Israel were. The new covenant doesn't lower the bar; it changes the heart, producing real righteousness through The Spirit.Along the way, we challenge a popular but thin habit of reading the Old Testament [Hebrew Scriptures] through a New Testament lens that erases its original meaning. Hebrews doesn't rewrite the Hebrew Scriptures; it lets them speak and then shows their fullness in Jesus. That approach deepens assurance: our mediator is seated at the right hand of Majesty, His once-for-all sacrifice secures access, and His present ministry anchors our hope beyond the veil. If you've wondered how priesthood, sacrifice, Israel, and The Body of Christ fit together without forcing the text, this conversation offers a clear, Scripture-first path forward.If this helped you see Hebrews with fresh eyes, follow the show, share it with a friend who loves Bible theology, and leave a review with your key takeaway so others can find it too.Support the showThank you for listening!! Please give us a five-star rating to help your podcast provider's algorithm spread RTTB among their listeners. You can find free study and leader resources at the following link - Resource Page - Reasoning Through the Bible Please prayerfully consider supporting RTTB to help us to continue providing content and free resources. You can do that at this link - Support RTTB - Reasoning Through the Bible May God Bless you!! - Glenn and Steve

In this episode, Laurie Cardoza-Moore and Yaffah Batya da Costa break down the biblical foundations of the Messiah from a Jewish perspective and expose how replacement theology distorted Christian teaching for nearly two millennia. Drawing directly from the Hebrew Scriptures, Yaffah explains the prophetic requirements for the Messiah — His lineage, mission, and the restoration of Israel — and why these beliefs shape how Jews interpret Jesus today. Laurie confronts the rise of Christian antisemitism in America and challenges believers to return to a Hebraic, Scripture-anchored understanding of God's eternal covenant with Israel. This is essential listening for Christians seeking clarity, truth, and the courage to stand against rising Jew-hatred.Follow, share, and join the movement at PJTN.Don't forget to subscribe, rate, and share to help us equip more Christians to stand with Israel and fight antisemitism.✨ Stay connected with PJTN! ✨

In this lesson, we explore the powerful connection between John 3:16 and Genesis 22, the story known in Jewish tradition as The Binding of Isaac (the Akedah). While John 3:16 is one of the most quoted verses in all of Scripture—"For God so loved the world that He gave His only Son"—its language and message draw directly from Genesis 22, where God commands Abraham to offer up his son, his only son, whom he loves. This was not lost on first-century Jewish audiences. By Jesus' time, Isaac was no longer viewed simply as a passive figure, but as a willing and obedient martyr, joyfully accepting his role in God's redemptive plan. The Gospel of John echoes this interpretation, presenting Jesus as the fulfillment of that pattern—a Son given, not taken, whose willing sacrifice becomes the ultimate act of love. We'll cover: - The literary and theological structure of John 3:14–18 - How the first mention of “love” in the Bible (Genesis 22:2) shapes the meaning of John 3:16 - The concept of “olah” (burnt offering) and drawing near to God - How Abraham's journey mirrors the spiritual journey of offering what we love most - The surprising symbolism of the disappearing donkey - And a look at ancient Aramaic Targums, which show how Isaac's story was interpreted in Jesus' day This is a rich and layered study that connects two foundational texts in a deeply meaningful way.

Preaching: Ben ConachanMuch is wrong with the world and it breaks our hearts. We feel discouraged. We feel overwhelmed. We feel hopeless. Our Advent sermon series, Held by Longing, will plumb the depths of our sorrow. But then, we'll keep going. We'll follow the prophets of the Hebrew Scriptures in considering how our discouragement, overwhelm, and hopelessness can, like the North Star, hold us in light that guides us onward. Onward, to participate in Divine Love, which is capable of making all things new.Pearl Church exists to express a sacred story and to extend a common table that animate life by love. A primary expression of our sacred story is the weekly sermon. If our sermons inspire you to ponder the sacred, to consider the mystery and love of God, and to live bountifully, would you consider supporting our work? You can donate easily and securely at our website: pearlchurch.org. Thank you for partnering with us in expressing this sacred story.

Our study to find Christ in the Hebrew Scriptures continues this week in Psalm 22. We look at a Christ’s cry from the cross “My God, My God, why have you forsaken me?” Asking, what does this mean, did God really forsake Christ?  As we go verse-by-verse through the chapter we examine each specific prophetic […] The post 251212 The Crimson Worm & The Cross first appeared on Gospel Revolution.com.

IMMANUEL: Why the INCARNATION Makes Sense w/ Brian J. Crawford ✨

Preaching: Ben ConachanMuch is wrong with the world and it breaks our hearts. We feel discouraged. We feel overwhelmed. We feel hopeless. Our Advent sermon series, Held by Longing, will plumb the depths of our sorrow. But then, we'll keep going. We'll follow the prophets of the Hebrew Scriptures in considering how our discouragement, overwhelm, and hopelessness can, like the North Star, hold us in light that guides us onward. Onward, to participate in Divine Love, which is capable of making all things new.Pearl Church exists to express a sacred story and to extend a common table that animate life by love. A primary expression of our sacred story is the weekly sermon. If our sermons inspire you to ponder the sacred, to consider the mystery and love of God, and to live bountifully, would you consider supporting our work? You can donate easily and securely at our website: pearlchurch.org. Thank you for partnering with us in expressing this sacred story.

In this week’s Powercast we start with some clarifying statements from last week’s episode First, by making the declaration that Judaism, Christianity, Buddhism, and even Satanism (or any other religion) are not of the devil. Second, we revisit Isaiah’s declaration of “I, even I am He” and how this phrase is written in the Hebrew […] The post 251205 Finding “I AM” In The Hebrew Scriptures first appeared on Gospel Revolution.com.

Preaching: Mike RothMuch is wrong with the world and it breaks our hearts. We feel discouraged. We feel overwhelmed. We feel hopeless. Our Advent sermon series, Held by Longing, will plumb the depths of our sorrow. But then, we'll keep going. We'll follow the prophets of the Hebrew Scriptures in considering how our discouragement, overwhelm, and hopelessness can, like the North Star, hold us in light that guides us onward. Onward, to participate in Divine Love, which is capable of making all things new.Pearl Church exists to express a sacred story and to extend a common table that animate life by love. A primary expression of our sacred story is the weekly sermon. If our sermons inspire you to ponder the sacred, to consider the mystery and love of God, and to live bountifully, would you consider supporting our work? You can donate easily and securely at our website: pearlchurch.org. Thank you for partnering with us in expressing this sacred story.

My hunch is that the whole Christmas thing began well before that starry night in Bethlehem. A long time before. Question is – how come God came up with it? IT'S HARD TO BELIEVE I have to tell you it Is hard to believe that we are on the home straight again – just turned that corner into December again – the end of another year. The shops are full of Christmas decorations. You know, it seems like just yesterday it was January and here we are, another one over – it's hard to believe. As I sat down this year to think about messages for December, you know, the whole Christmas, New Year thing, I just felt that this year, we need to take some time and start looking and talking about Christmas just a bit early. You know this whole rush, rush, rush thing that many of us go through and then in the middle of it all, in this clamber and noise and busyness, the end of the year, you hear ministers talking about the "real meaning of Christmas" – yea, right! I just want to get over the line; I just want to finish the year. Ever thought about this – the challenge for ministers and people like me is to talk about Christmas each year. In part there's a sense of, "Well, what do I say? I mean, it's Christmas – we all know the story; we all know the meaning." Do we, really? Rush, rush, rush, buy the turkey, the Christmas pantomime and then it's all over. And all the time you know, people are living lives that fall so short of, well, a full life; a satisfying life. Now sometimes people criticise me for saying things like that. "You religious people are always telling us that our lives fall short; you tell us something is missing; you tell us this and that". There's a tension between what I call the advertising industry view of the world, on the one hand and, you know, the glossy images of success we are all trying to live up to and the reality on the other. And it's not just me – there's a great song by Sting a few years ago called, "Message in a Bottle" – remember that one? This is how the lyrics start off: Just a castaway, an island lost at sea.Oh another lonely day and no one here but me. Oh more loneliness than any man could bear Rescue me before I fall into despair. I'll send you an SOS to the world I hope that someone gets my message in a bottle. And it finishes up like this: Walked out this morning, don't believe what I saw Hundred billion bottles washed up on the shore. Seems I'm not alone at being alone. Hundred billion castaways looking for a home. I'll send an SOS to the world I hope that someone gets my message in a bottle. It's a song that connected with a lot of people. It's a song that tells it just the way things are for so many people. It flips under that thin veneer of so called "success" – all those glossy, successful images the advertising industry used to get us to buy their stuff. And somehow, this song, "Message in a Bottle", speaks to the heart – it's real. So what are you saying, Berni, that we are all a bunch of losers? No, not that. Look around – there are so many people succeeding; doing amazing things: they're talented; their able; their committed – there's lots of good stuff happening in the world. Mixed up with lots of bad stuff too – it's always been that way. I guess though, I want to think for a moment about this whole "Message in a Bottle" thing. Is it true? Are there a whole bunch of lonely people out there? I was reading an article in the weekend newspaper the other day about the internet and blogging. The word 'blog' is short for 'weblog'. It's where people, mostly young, but plenty of not so young as well, get on line on the internet and they share their thoughts and their photos and their videos on this – it's like a personal billboard – for the whole world to see. How many people do you think there are on the internet, blogging – you know, people with their own personal blog sites? Over a hundred million! A hundred million – all sending out their 'message in a bottle' – all crying out to be noticed; all wanting to be significant. I asked my daughter – "what's it all about – I mean, you know, why do you do this blogging thing?" And she said it's all about how many friends you can have subscribing to your blog – whether it's on myspace.com or youtube or – it seems like this "message in a bottle" thing is happening in a way today, that Sting could never have imagined when he wrote that song a few years ago. Maybe you're not a blogger – I'm not – but you know what I'm talking about. There's this search for significance; looking for that place where, finally "I've found myself. I've discovered who I am. There's a deep sense of satisfaction about life and me and how I fit in." Well, often it's not so much about our circumstances but just about finding who we are and connecting and knowing why we are here and what our future is and where we're going. People are sending out their message in a bottle in the most amazing way. Sometimes it's through crime – it's about attention; about wanting to be noticed and needed. Yet the vast majority, I believe, live out life without ever really discovering who they are and why they're here and where they are going. Here we are at the beginning of December, hurtling towards Christmas. I know what you are thinking! 'Isn't it a bit too early for you to be talking about Christmas, Berni? Well not really – the shops have had their Christmas decorations up for weeks now. We are taking an early look at Christmas over these next few weeks because Christmas started well before Christmas; well before that starry night in Bethlehem two thousand years ago. The first Christmas started a long time before that. We know that Christmas probably wasn't in December because the shepherds were unlikely to be tending their flocks out by night in the middle of winter. And I guess, we all kind of know the Christmas story, the whole baby Jesus, born in a manger thing – Mary and Joseph and the donkey and the shepherds and the wise men from the East – all that stuff. But my hunch is the whole Christmas thing started well before that night in Bethlehem.   A RADICAL CONCEPT I was saying before that the whole Christmas thing started well before that night in Bethlehem. In fact, we know that it did. If you look through the Old Testament – if you've got a Bible, grab it because we are going to go there in a minute – the old Hebrew Scriptures, thirty nine books, written by different people over many centuries before Jesus was born. And the Old Testament contains a whole bunch of predictions or prophesies about Jesus – some are very, very specific, like: He would be born in Bethlehem, born of a virgin, of the tribe of Judah, the house of David – well over a hundred and that's a conservative estimate. It predicted how He would die; it predicted there would be soldiers gambling away His clothes; all sorts of things, things that Jesus would have found pretty hard to arrange for Himself, unless of course, He was who He says He was. Kind of a weird thing – what was God up to? Why are these predictions throughout the Old Testament about Jesus the Son of God? In fact, can I ask even a more direct question than that? Why Jesus at all? I mean why send Jesus His only Son to become a man and ultimately to die for you and me? Why not just forgive us and be done with it. I mean, I'm sorry to sound cynical, but why the theatrics? This is how I used to think. Not bad questions really. One of these places in the Old Testament that points forward to Jesus and shows us the shepherd heart of God happens in the Book of Ezekiel, chapter 34. If you've got a Bible, open it up; let's go to Ezekiel, chapter 34 and verse 11 – this is what it says: I myself will search for My sheep and look after them. As a shepherd looks after his scattered flock when he is with them, so I will look after My sheep. I will rescue them from all the places where they were scattered on a day of clouds and darkness. And again in verse 16: I will search for the lost and bring back the strays. I will bind up the injured and strengthen the weak but the sleek and the strong I will destroy. I will shepherd My flock with justice. There's this sense of the heart of a shepherd and you see it right through the Old Testament, over and over again, God talking about His shepherd heart; His heart to be in our midst. What if God saw all our bottles lying on that beach, like we heard in that song; the lyrics from "Message in a Bottle"? What if He heard the cry of our hearts? What if God always knew that the only way to still our hearts and satisfy our souls was for us to know Him? What if, well, what if Jesus is God's "Message in a Bottle" to us; to you and me? For me the constant theme of the Bible, from beginning to end, is God's heart to be in our midst. You see it over and over and over again. Remember the Exodus, when God heard the cry of His people who were oppressed in Egypt as slaves and He sends Moses to Pharaoh to tell Pharaoh, "Let My people go." And so eventually they flee and God protects them and they pass through the Red Sea and then they spend forty years in the wilderness. Let me ask you, where's God in all of this? Where's God in the wilderness? Come with me to Exodus, chapter 40 – the last chapter in the Book of Exodus – we'll have a look at verses 1 to 5. It says this: Then the Lord said to Moses, "Set up the Tabernacle or the Tent of the Meeting Place on the first day of the first month. Place the Ark of the Covenant in it and shield the Ark with a curtain. Bring in the table and set out what belongs on it, then bring in the lamp stand and set up its lamps. Place the gold alter of incense in front of the Ark of the Testimony and put the curtain at the entrance to the Tabernacle or the Tent. (The word "tabernacle" means "tent".) And again later in that chapter, beginning at verse 34, it says this: Then, when Moses had done all of these things, a cloud covered the Tent of the Meeting and the glory of the Lord filled the Tabernacle. Moses could not enter the Tent of Meeting because the cloud had settled upon it, and the glory of the Lord filled the Tabernacle. In all the travels of the Israelites, whenever the cloud lifted from above the Tabernacle, they would set out but if the cloud did not lift, they did not set out until the day that it lifted. So the cloud of the Lord was over the Tabernacle by day and fire was in the cloud by night in the sight of all the House of Israel during all their travels. See, all the other gods that the different nations worshipped were up on hills – they lived in temples. That's why the Old Testament talks about and condemns the high places because people had to go to those tin-pot little gods and idols up on the temples on hills and worshipped them – the people went to the gods. But the real God; the God of Israel – God wanted to be in the midst of His people. This notion was so radically different. I mean, we weren't there and so it's harder for us to appreciate how radically different God's approach is. And He was the only God who was like this. When they camped, the Tabernacle – the Tent of the Meeting; the Tent where God's presence resided – was right in the middle of them. There were twelve tribes of Israel – they would camp three to the north, three to the south, three to the east and three to the west. God was smack, bang in the middle. And you notice what it says here: In all the travels … (Exodus, chapter 40, verse 36) Notice how God uses "all": In 'all' the travels of the Israelites, whenever the cloud lifted from above the Tabernacle, they would set out but if the cloud did not lift, they did not set out until the day it lifted. So the cloud of the Lord was over the Tabernacle by day, fire was in the cloud by night in the sight of 'all' the House of Israel during 'all' their travels. That's why again, over and over in the Scripture, you read these words and you can read them with me here in Leviticus, chapter 26, verses 11 and 12. God says: I will put My dwelling place among you and I will not abhor you. I will walk among you and be your God and you will be My people. Please understand with me, how radical this is – how totally contrary it is to people's expectation about a god – how different the true God is from all the other gods that all the nations worship. Their concept was by and large of appeasing the gods so they wouldn't be punished. Here the God of Israel says, "I'm a God of relationship. I want to be with My people, on their journey, in their midst, all the time, where all the people can see Me." And then the whole of the rest of the story of the Old Testament is about Israel's struggle with God. That word "Israel" literally means "he struggles with God". Over and over again God sent His prophets to call the people back to Him and over and over again Israel rejects God and suffers the consequences. And for me the whole of the Old Testament is kind of screaming out, "IT AIN'T WORKING!" We can't hold up our end of this bargain – we need a different approach – and so it was.   IN THE FLESH Christmas is such a wondrous time and it's true for so many of us, it's easy to miss in the hurly burly of life. I wonder as you chew over the Scriptures we've looked at today how radical is it to you, this shepherd heart of God; this heart that God has to be in our midst? It's one thing to read about it, as God expressed it back then, but here and now? I don't know about you, but I find it easy to forget – to forget that God is on this journey with me. Let's look at Ezekiel's words again. Ezekiel, chapter 34, verse 14: I will tend them in a good pasture and on the mountain heights of Israel will be your grazing ground. There they will lie down in good grazing land and there they will feed in a rich pasture on the mountains of Israel. I, Myself will tend My sheep and have them lie down', declares the sovereign Lord. What's this "lying down" business? Have you ever asked that question? Well, it's shepherd language. See a shepherd knows that sheep will only lie down when they feel safe and when they feel at peace. And often you see it, the shepherd walks in their midst and they start to lie down because they feel safe – they don't feel like they've got to run away from danger. And for God in this language here in Ezekiel, He's saying, "By putting Myself in the midst of the people, I want to bring them peace and rest and joy in a good pasture, in good grazing land where they can feed on rich pasture." So we see God with this amazing heart to be smack, bang in the middle of our lives. And the logical extension of that, as He talks about it in the Old Testament, is He becomes one of us – flesh and blood; human. It's exactly what John writes – he called Jesus "The Word", the expression of who God is; God talking to us and telling us who He is, through Jesus. And the beginning of John's Gospel starts this way: In the beginning was the Word and the Word was with God and the Word was God. He was with God in the beginning and through Him all things were made. Without Him nothing was made that has been made. But look just a bit further down in that same chapter – John, chapter 1, verse 14: Then the Word became flesh and made His dwelling among us. We have seen His glory; the glory of the One and only who came from the Father full of grace and truth. See the next logical step is that God becomes man. And the word that John uses for "made His dwelling among us", means "tabernacle or tent". "The Word became flesh and tabernacled among us," is what John writes here. He pitched His tent right in our midst. What does that remind you of? The Exodus story, we looked at just before on the programme – God on our journey with us. It's come back to the radicalness of this thing that God did. The Son of God becomes the Son of Man. We'll look at that and what it says to us a bit more next week. But talk is cheap, right? Anyone can talk – God can talk but actions speak louder than words – that's what Christmas is about. Christmas is about the shepherd heart of God in action – it's a radical step. God slips quietly into this world in a stable – humble but not unnoticed. At Christmas God slips quietly into our lives and on our journey. How different would our lives look if we truly came to grips with the fact that God is on this journey with us? Maybe I'm thick, but whenever troubles or opposition or tension or temptation comes in my life, I find it very, very easy to forget that, through Jesus God is on this journey with me. Like all the other nations around Israel who had gods out there; gods that they had to go to; gods that they had to shout a distance to; gods that they had to appease, you and I when life gets hard, can be like them. You know what; the only thing that stops me from living my life under the yolk of that terrible misconception is that I spend a lot of time in God's Word. My Rock and my anchor – God is speaking to me every day, through His Word, saying to me, "I am on this journey with you. When I sent My Son to become a man, one of the prime things I was saying to you is that I have come to tabernacle in your midst – I have come to be in this place with you – I have come to walk the roads that you walk, to feel the pain that you feel, to deal with the temptations and the trials that you have to deal with." Jesus is God in our midst. That's why in Isaiah it says: Thou shall call Him Emmanuel – God is with us. And as Jesus walks with us and we walk with Him and we build that relationship, His heart is for us to lie down in good pasture, to have peace. My peace I leave with you; My peace I give to you. "I know how you feel, not just because I'm God but because I've walked the road ahead of you. I've dealt with all the things you have to deal with." I don't know about you, I wasn't born in a stable, but my Saviour was. I didn't have to flee King Herod as he tried to kill me, but my Saviour did. Come on! How different would our lives be if we lived them in the certain knowledge that this radical God took this radical step at Christmas? He stepped out of the comfort of heaven onto the dusty roads of Israel, to walk them ahead of me, to be my God, to be with me on my journey, to be with us in our midst.

Wednesday, 26 November 2025   And when He had sent the multitudes away, He went up on the mountain by Himself to pray. Now when evening came, He was alone there. Matthew 14:23   “And having dismissed the crowds, He ascended to the mountain, off alone, to pray. And evening, having arrived, He was there solo” (CG).   In the previous verse, Jesus compelled the disciples to get in the boat and cross to the other side while He dismissed the crowds. Next, Matthew records, “And having dismissed the crowds.”   It isn't known how Jesus did this, meaning with a word of encouragement and then prayer, but that is likely. John 6 notes that some wanted to make Him king by force. His redirecting them back to the Lord God as their true King, and through prayer, demonstrating that He was on a spiritual mission, may have quelled that among them.   Mark 6 notes that He sent them away. The day was long, and the walk to return would add to it. Therefore, some may even have slept under the stars, waiting till the next day to return home. Having an evening outside with a bonfire would be a nice cap to the wonderful day spent in the open with Jesus. If so, this would be an added reason for the next words, “He ascended to the mountain, off alone to pray.”   Whether He was removing Himself from all of the crowds as they departed, or if some were laying out mats to sleep on, there were still people there. This necessitated Him to ascend the mountain. Or it may be that ascending the mountain was keeping in accord with the traditions of meeting God on the high places that were instilled in the people's thinking, and a point which permeates the Hebrew Scriptures.   This would be in line with the transfiguration, which occurred on a mountain as well. Whatever other reason may be involved, Jesus went up in order to find solace and to pray. Matthew next records, “And evening, having arrived.”   This would be the second evening of what is known as “between the evenings,” explained in Matthew 14:15. This would be the evening of the light when the day transitions into night. At this time, it says, “He was there solo.”   Nobody had followed Him up the mountain, disturbing His time of prayer alone. These words of Matthew had to come from somewhere, so either an eyewitness saw that Jesus went up alone, or that Jesus had specifically told him this was the case.   Life application: Things were obviously done differently when Jesus walked among the people of Israel. There were no cars, cellphones, or TVs. People's lives would have been run at a completely different pace than what we are used to.   However, the days for Jesus were long and certainly tiring. What did He do at the end of His long day? He spent more energy ascending the nearby mountain, and He engaged with His Father in prayer. Although there is nothing prescriptive in this, it is an ideal that we can strive to attain.   Taking some time alone, away from the innumerable distractions we face, and spending time with the Lord will never be wasted time. Your mind can relax from the nag of calls, messages, text reminders, etc. Well, that is if you leave your phone behind when you decide to spend time with the Lord and pray.   If you are not used to this, it can be difficult to adjust. Being connected to the world through digital devices has become a standard part of our existence. And more, it has become an addiction for many. Take time to actively consider what value it is in your life. Is answering another text as important as spending time with the Lord through prayer or through His word?   Do your best to set your priorities straight and be willing to put everything else aside from time to time. At set times, try to refocus on filling the spiritual chasm in your life, replacing it with the goodness of God. You will find your time doing so a blessing you could not have imagined.   Glorious God, there are so many things that constantly distract us, pulling our attention away from what is truly important. If we stop and evaluate the time we spend doing things that are wholly unproductive, and then compare it to the time we spend with You, what would the balances reveal? Help us, Lord, to have our spiritual priorities right, focusing on You and fellowshipping with You each day. Amen.

Hey guys, welcome to this episode of the Anchored by the Sword Podcast! I am SO excited for you to hear this conversation because today I'm joined by the amazing Amanda Hope Haley — author of Stones Still Speak and a brilliant biblical archaeologist who is passionate about helping believers truly understand Scripture.Amanda and I had already been talking for so long offline that we finally said, “Okay… we need to hit record!” And I'm so glad we did. Her story is layered with faith, curiosity, academic depth, humor, and a whole lot of God's perfectly timed direction.

Today's program was like sitting down with a good friend over a cup of coffee and talking about world events and God's promises. It was wonderful to have Rabbi Eric on Bagels and Blessings again.Rabbi Eric was raised in a traditional Jewish home.While serving in the US Navy, Rabbi Eric was challenged by a believer in Yeshua to study the Scriptures until he found answers within them. While searching the Hebrew Scriptures, Rabbi Eric found belief in Yeshua as the promised Messiah of Israel which brought answers to all of the questions he had. It is now over 33 years ago. Since then Rabbi Eric studied to become an ordained Rabbi in the IAMCS (International Alliance of Messianic Congregations and Synagogues). He has served as a Rabbi in Mobile, Alabama. He also helped to establish five synagogues across the Gulf Coast in Slidell, Louisiana; Bayou La Batre, Alabama; Spanish Fort, Alabama; Navarre, Florida, and Brit Ahm Messianic Synagogue in Pensacola, Florida, where he serves as Rabbi today. Rabbi Eric has been married for 44 years to his wife Pammy.Rabbi Eric is also the author of many books, including:Simple Shabbat Siddur: Guide to a Restful, Peace-filled, Traditional Shabbat, But... The Power of One Word, God Has No Plan B: With Over 45 Other Lessons and15 Ways Ministry is killing Ministry.

Dr. Brian J. Crawford will join us to navigate the complex intellectual landscape that has traditionally separated Jews and Christians. His focus is on a scandalous claim: God became a man as Jesus of Nazareth. Since the Middle Ages, Jewish philosophers have said such an idea is impossible and absurd, and Jewish mystics have said the idea is redundant, for all things are inhabited by divine sparks. By critically examining the philosophical underpinnings of the Maimonidean and Kabbalistic thought that has shaped Jewish theology, Dr. Crawford will construct a compelling case for the incarnation that is grounded in the Hebrew Scriptures, consistent with history, informed by science, and illuminated by philosophical inquiry.Become a Parshall Partner: http://moodyradio.org/donateto/inthemarket/partnersSee omnystudio.com/listener for privacy information.

Bible prophecies can have more than one fulfillment and may be culminating in our lifetime. In this episode Christine Darg discovers how the Greek language became a vital tool for precisely translating Hebrew scriptures, and how ancient rabbis in Alexandria translated messianic verses that would later confirm Jesus.

Episode 202: Born into Idolatry Proverb: "It's easier to fool people than it is to convince them that they have been fooled." The Hebrew Scriptures provide enlightenment on the Most-High. These ideations are diametrically opposed to Christianity. In this podcast we discuss how a Christian can build their confidence to challenge what they believe and back to the ways of the Most-High.  Information on First Tabernacle Fellowship can be at found at:  www.firsttab.org

In this episode we hear Troy Salingers article called “AnsweringRabbi Tovia Singer: Jewish Hermeneutics/The Resurrection of The Messiah on 3rdDay”. The article appears on Salinger's “Let the Truth Come Out” website.Salinger begins by outlining the interpretive methods usedby ancient Jewish rabbis, contrasting them with the typical modern Christianemphasis on literal, historical–grammatical interpretation (peshat). In Jewishtradition, while the plain sense of a text was recognized, it was oftensecondary to deeper interpretive layers such as midrash—an approach of“mining” the scriptures for hidden meanings beneath the surface.To illustrate, Salinger cites an example from the Talmud inwhich a rabbi derives a messianic era of four hundred years from two unrelatedpassages simply because they used the same word afflict. Another exampleis from Midrash Rabbah, where a single ordinary verse is applied to sixdifferent people or events in Jewish tradition—including the Messiah—ratherthan simply to the plain meaningSalinger then shows how New Testament authors employ similarmethods: for instance, in the Gospel of Matthew the event of Jesus' flight intoEgypt and return is linked to Hosea 11:1 (“Out of Egypt I called My son”), eventhough the plain context of Hosea addresses Israel's historical situation inEgypt. These midrashic methods were normative in ancient Jewish hermeneutics.Turning to the work of Tovia Singer, Salinger contends that RabbiSinger criticizes New Testament writers for misusing the Tanakh (HebrewScriptures) but fails to apply the same standard to the rabbinic interpretershe otherwise praises. Specifically, Rabbi Singer is accused of ignoring orminimizing how the rabbis themselves freely used midrashic interpretation,while insisting that the New Testament authors are being deceptive when they dothe same. Salinger calls this approach “disingenuous,” suggesting that Rabbi Singercapitalizes on Christian ignorance of Jewish interpretive traditions in orderto undermine Christian claims about Scripture and fulfillment.Hebrew Vocabulary:Tanach:the Hebrew Scriptures, “Old Testament”Pashat:plain or “simple” meaning of the textmidrash:“enquiry”, commentary or interpretation of the Hebrew Bible usually findingdeeper meaningsResources:Answering Rabbi Tovia Singer:Jewish Hermeneutics/The Resurrection of The Messiah on 3rd Dayhttps://letthetruthcomeoutblog.wordpress.com/2025/10/29/answering-rabbi-tovia-singer-jewish-hermeneutics-the-resurrection-of-the-messiah-on-the-third-day/#d500256e-a368-4a8a-8cf0-a0ff46f15f5a-linkOne God Report Podcasts with author Troy SalingerPre-IncarnateAppearances of Jesus in the OT: Truth or Mythhttps://www.youtube.com/playlist?list=PLUqWXumvcp5p1klRmE6uAaU7uGSOMDuCX Is the "Memra" the Pre-incarnateSon of God?https://www.youtube.com/playlist?list=PLUqWXumvcp5rvmD5Q9dO68RFlfeg_cc8C

The Gospel of John Week 20 Scripture: John 14:31 - 16:3. Our study of the evening of Jesus' Passover meal with His disciples continues.  In our opening verse of John 14:31 we read, "Come, let us go."  Pastor shares an ancient Christian tradition that states Jesus met with his disciples in the upper room in a location in the southwestern corner of the city of Jerusalem on the Western Hill.  Using tradition, archeological discoveries, writings from Jewish historian Josephus, and some holy speculation, Pastor puts together an amazing picture of Jesus and His disciples walk to the Garden:     ⁃    It was an evening walk.     ⁃    To get there they would have moved through the Kidron Valley to the Mount of Olives where the Garden of Gethsemane was located.     ⁃    On the way they would have passed the Temple     ⁃    According to Josephus the Temple was 150 feet tall and on the face of the temple was a massive golden grapevine with clusters of grapes made out of solid gold. The clusters stood about 6 feet high.     ⁃    What is known from rabbinical writings is that during the great feasts, (like this one at Passover) massive torches were placed in the courts of the temple. There were 4 of them and they stood 75 feet high with multiple containers of oil for each.     ⁃    They provided a tremendous amount of light in the temple and could have been seen throughout the city. So as we read, "Come, let us go," we move to the first words of chapter 15, "I am the true vine."     ⁃    And Jesus and His disciples are actually seeing the massive golden grapevine on the face of the temple as they walk. These are absolutely startling and dramatic words.     ⁃    These words would have been more significant to them then than they are to us today. What Jesus' disciples would have thought of was that the people of Israel are compared to a grapevine in the Hebrew Scriptures and they would have thought of Isaiah's Song of the Vineyard. (Isaiah 5) an analogy of what God intended the nation of Israel to be. And now Jesus is saying He is the vine. Jesus is saying He is everything that God intends for His people to be. With this analogy Jesus is saying that He is the One who gives life to the people of God. It is only by being connected to Jesus that we have life and forgiveness and hope because He is the Messiah. Unless we receive Him as such, judgement will come. As Pastor takes us through verses 1-2 of chapter 15, he shares what he personally believes and that is that the translators have possibly not translated accurately. He goes on to share that the Greek word translated in English to "cuts off" has two meanings and the correct meaning may not have been used here, that the meaning "to raise to life up" (the second meaning)should have been used.  Pastor brings in the actual care of grapevines by a good gardener and that non-producing vines are lifted up off the ground by the gardener so they can receive more light and are not cut off. Pastor makes a solid argument that the text is better translated as: "I am the true vine, and my Father is the gardener. He lifts up every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful." This is all happening just hours before He will be arrested and He is making sure His disciples understand these truths. He goes on with more truths of praying in His name, loving one another and He repeats Himself. Why? Because not only did they need it repeated, but we need to hear these truths over and again. Jesus wants to make sure and re-share these fundamental truths to anchor His disciples and us in the good times and in the difficult times. Jesus goes on with more truths:     ⁃    As the Father has loved Me, so I have loved you.     ⁃    Remain in My love.     ⁃    Keep His commandments (not to earn His love, but because we have His love)     ⁃    He calls His disciples His friends     ⁃    He tells them whatever you ask in My name the Father will give you.     ⁃    He tells them the world will hate them as it hates Him     ⁃    He talks of persecution, but that there will also be those who will listen. So He encourages them to speak His words and tell others. We will have difficulties in this world be we know He is with us, and He loves us!     ⁃    He shares that the Holy Spirit is coming. The Advocate. The Comforter, The Consoler. And that they will need the Holy Spirit. Then Pastor shares the story of Jacob DeShazer. It's a powerful testimony of how God changes our hearts with His Word and uses our changed hearts to impact others. Our website – https://www.awakeusnow.com Watch the video from our website! https://www.awakeusnow.com/2-year-study-of-the-gospels-upper Watch the video from our YouTube Channel!! https://www.youtube.com/playlist?list=PLTaaqrC3dMOzMkhPyiNWwlJRpV6Bwpu01     ⁃    The Gospel of John study is part five of five of our Two Year Study of the Gospels.      ⁃    The Gospel of John may be one of the most powerful books ever written. Many people have come to faith after reading only this book of the Bible.  Scholarly and archeological discoveries in recent decades give us new insight on details in the Gospel of John. We can now understand it as the most Jewish rather than the most "Gentile/Greek" of the Gospels, and when we do that we see many things that we missed before. Our 2 year study of the gospels is great for large group, small group or home group study and can be started at any time!

Nick Fuentes claims that the New Testament has replaced the Hebrew Scriptures ("Old Testament"), that Jesus has replaced the Law of Moses, and that Christians have replaced Israel. This video explains why he is wrong.https://davidwilber.com/

Start with a claim that won't let you shrug: the Father calls the Son God. We walk through Hebrews chapter 1 line by line to see how Scripture itself lifts Jesus above every created being, from angels to kings, and then crowns him with a righteous scepter. If angels refuse worship but Jesus receives it, what does that say about who he is and what he has done?We explore the rich language of radiance and exact representation, unpacking the ancient seal-and-wax imagery that shows the Son bears the very nature of God in human flesh. From identity flows mission: he upholds all things by his powerful word, makes purification for sins, and then sits down at the right hand of Majesty. That seated posture declares the work is finished and the King is enthroned. Along the way, we trace a web of Old Testament citations—Psalms 2, 45, and more—that anchor Trinitarian theology in the Hebrew Scriptures, not in later speculation.This conversation is for listeners who want sturdy, text-driven clarity: Jesus is not a created being, not merely a messenger, and not a rival deity. He is the worthy one whose name is more excellent than the angels, the rightful heir of David's throne, and the ruler with a righteous scepter who loves righteousness and hates lawlessness. For anyone under pressure or tempted to drift, Hebrews 1 offers more than comfort; it offers a captivating vision of Christ that fuels endurance, worship, and hope.If this deep dive strengthened your faith, follow the show, share it with a friend who loves careful Bible study, and leave a rating so more people can rediscover the power and beauty of Hebrews.Support the showThank you for listening!! Please give us a five-star rating to help your podcast provider's algorithm spread RTTB among their listeners. You can find free study and leader resources at the following link - Resource Page - Reasoning Through the Bible Please prayerfully consider supporting RTTB to help us to continue providing content and free resources. You can do that at this link - Support RTTB - Reasoning Through the Bible May God Bless you!! - Glenn and Steve

Exhibit C is God's Case Against the Human Race, a representative of humanity that is the Best Case - the Jews, God's Chosen People.  Paul writes as a consummate insider, a Jew writing about Jews, and the Holy Spirit gave Paul profound insights into the Jewish heart and their sacred texts of the Torah and the Prophets.  Paul will reveal how even the Jews, precious to God as the very heart of humanity, the blessed recipients of the oracles of God in the Torah and all the Hebrew Scriptures, still fall short and end up doing the same things as the other Exhibits in the Court.  We will see the genius of God in planning specifically to change the hearts of Jewish believers, His way of making hearts holy like He is holy, determined and written in the Torah itself and in Ezekiel.visit us at: conejochurch.com

Paul Axton preaches: There are competing images of God in the Bible between a God of law and vengeance and the God of mercy and love. This contention is resolved in Christ in which true deity is found in the face of the forgiving human victim, and this highlights a theme traceable throughout the Hebrew Scriptures. If you enjoyed this podcast, please consider donating to support our work. Become a Patron!

Welcome to the Pinkleton Pull-Aside Podcast. On this podcast, let's step aside from our busy lives to have fun, fascinating life giving conversation with inspiring authors, pastors, sports personalities and other influencers, leaders and followers. Sit back, grab some coffee, or head down the road and let's get the good and the gold from today's guest. Our host is Jeff Pinkleton, Executive Director of the Gathering of the Miami Valley, where their mission is to connect men to men, and men to God. You can reach Jeff at GatheringMV.org or find him on Facebook at The Gathering of the Miami Valley.Aaron Shust's fascination with music—with unique sounds, melodies, progressions, and techniques—has always been a salient part of who he is. From an early age, Aaron has felt most at home in front of a piano. Just as innate to Aaron is his love of God's Word—of wrestling with the Scriptures, with the hard and beautiful things they say, and the way they foretell and fulfill a picture of a suffering servant, King Jesus.You'll hear these twin loves in Shust's music, from his debut success with “My Savior My God,” winning the 2007 New Artist, Songwriter and Song of the Year. Later, as he grappled with a surprise Down Syndrome diagnosis for one son and waged a war with chronic illness for two, he continued to declare “My Hope is in You,” a song which spent 14 weeks at #1, and “Ever Be,” which debuted at #3 on the NCA chart. Over the past several years, Aaron has delved deeply into friendship with Messianic Jews, both in Nashville and Israel, as well as into the Hebrew Scriptures and Jewish tradition that they yield. Shust, a native of Pittsburgh, makes his home in Nashville with his wife Sarah and their sons Daniel, Nick, and Michael, as well as a growing menagerie of pets.

This section of The Evergetinos is among the most luminous and convicting in its entire corpus. It speaks with the voice of a Father who has entered deeply into the mind of Christ; where justice is transfigured by mercy, where the love of neighbor becomes inseparable from the love of God, and where even material loss becomes a gate to eternal life. The Elder's teaching exposes the great inversion of values that defines our time. In an age obsessed with self-preservation, power, and vengeance, the Christian is called not simply to resist these tendencies, but to live from an entirely different center. His measure of life is no longer self-interest or fear, but the eternal horizon of the Kingdom. The Elder begins with a piercing truth: God's commandments are light. It is only our attachment to self-will that makes them seem heavy. In modern terms, we could say that the weight we feel in forgiving enemies, in relinquishing possessions, or in enduring wrongs, comes not from the Gospel itself, but from our clinging to the illusion of control and possession. The commandment of Christ is light because it is love; and love is only heavy to one still bound by pride. The parable of the gem-engraver is a mirror for us. The man, faced with imminent danger, discards all his treasure to preserve a fleeting life. We, knowing the eternal stakes, cannot part with even trifles to save our souls. The Elder's irony cuts deeply: a worldly merchant becomes a philosopher in action, while we who claim the Kingdom behave as fools. Has the Christian fallen below the moral and spiritual clarity of the pagans who could endure insult or misfortune with composure? The Elder's words imply as much, for true wisdom is to value what endures, and to let go of all that perishes. We live amid a civilization that sanctifies vengeance, calls anger justice, and worships material gain. The Christian, if he is truly of Christ, stands as a contradiction to this world. His meekness will appear as weakness; his patience as passivity. Yet the Elder shows that it is precisely this self-emptying love that manifests divine power. To endure injury without resentment is to share in the Cross. To pray for the one who wrongs us is to participate in the compassion of the Crucified. The image of the Body, so carefully developed by the Elder, destroys the illusion of separateness that fuels violence. To harm my brother is to wound Christ Himself; to harbor anger is to cut myself off from the Body's life. The Christian is thus called to a supernatural realism: to perceive the unity of all in Christ and to respond to injury with the same tenderness one shows a diseased limb of one's own body. One does not amputate a member in anger; one tends it with healing concern. So must we treat the sinner who has harmed us. In the closing examples, the Elder incarnates this teaching. The monk who relinquishes his books rather than quarrel over them, the ascetic who frees the brigands who attacked him — these are not tales of naiveté but of divine wisdom. They show that peace of heart and fidelity to Christ outweigh any claim to justice or property. The true betrayal, as Abba Poimen tells the frightened hermit, is not the crime of the brigands but the monk's own fear and loss of faith. The victory of Christ is not in punishing evil but in overcoming fear through love. St. Ephraim's brief counsel at the end grounds this lofty teaching in ordinary charity. Justice begins in the smallest acts; in returning what is borrowed, in honesty, in remembering that we “owe no man anything, but to love one another.” The ascetical heroism of forgiveness begins with these humble fidelities. In an age of terror, noise, and material excess, the distinctive mark of the Christian is not moral superiority or rhetorical witness, but peace that disarms the world. The Evergetinos reminds us that the Gospel's revolution lies in meekness; in the refusal to let hatred dictate our actions or possessions define our worth. If we have not yet attained even the calm of the pagan sage or the detachment of the shipwrecked merchant, then our first step is repentance: to rediscover the lightness of the commandments and to trust that the Cross, embraced without vengeance, is still the truest power in the world. --- Text of chat during the group: 00:02:23 Bob Čihák, AZ: P. 291, G 00:08:34 Fr. Charbel Abernethy: www.philokaliaministries.blogspot.com 00:10:48 Fr. Charbel Abernethy: Page 291 G 2 00:10:57 Fr. Charbel Abernethy: http://www.philokaliaministries.blogspot.com 00:19:21 Bob Čihák, AZ: P. 292, # 2, 2nd paragraph 00:21:44 Rick Visser: We think we can have both, temporal and eternal. 00:24:02 Anthony: Prosperity gospel also came from sectarians reading the Hebrew Scriptures in a carnal manner. 00:27:45 Janine: Blessed are you poor 00:28:00 Adam Paige: Happy Are You Poor: the simple life and spiritual freedom (Thomas Dubay) 00:28:27 Rick Visser: All of us here in the class are in the top 10% of the wealthiest people in the world. 00:36:26 Jessica McHale: I got rid of just about everything. I have two boxes, one clothes, one religious items. I have never felt free-er. 00:36:44 Rick Visser: Reacted to "I got rid of just ab..." with ❤️ 00:37:56 Myles Davidson: Reacted to "I got rid of just ab..." with

The story of Jesus doesn't begin in Bethlehem - it begins in Genesis. Rabbi Jason Sobel joins us to explore how the whole Bible, from creation to new creation, points to one Messiah and one redemptive plan. His new book, Transformed by the Messiah, invites readers to rediscover the power of Scripture as one seamless narrative rather than two disconnected halves. In this episode, we trace how the Hebrew Scriptures set the stage for the Gospel: Joseph's betrayal and restoration, the feasts that frame the Kingdom, and the prophetic rhythms that pulse beneath every New Testament page. Jason shows how the Messiah fulfills - not replaces - Israel's story, inviting both Jew and Gentile into God's covenant promises. We also talk about how this restored vision transforms how we live - rooted in God's faithfulness, connected to His appointed times, and awakened to a Messiah who holds all of Scripture together. The goal isn't to add something new but to recover what's been there all along: the unity, beauty, and coherence of God's Word from beginning to end. Key Takeaways The Bible tells one continuous story of redemption, not two separate Testaments. Transformed by the Messiah helps readers see how every part of Scripture points to Yeshua. The Old Testament provides the framework; the New Testament reveals the fulfillment. Joseph's life foreshadows Messiah's rejection, suffering, and ultimate reconciliation. The biblical feasts - especially Sukkot - reveal the shape of God's Kingdom plan. Seeing Jesus through His Jewish context restores depth and meaning to our faith. Transformation in Messiah is holistic: spiritual, emotional, relational, and physical - reflecting God's shalom. Chapter Markers 00:00—Welcome & Israel tour crossover 01:17—Rabbi Jason's encounter and journey to Yeshua 08:02—Bridging Old and New without “strange fruit” 15:28—Transfiguration and Sukkot explained 20:02—Numbers, gematria, and the “vav” 27:31—Behind the scenes of The Chosen 32:50—Living Jewish after Oct 7 38:58—Simchat Torah and hostages timing 41:52—Sukkah vs. “roof” (Gog) insight 47:27—End-times drift and loving Israel's Messiah 49:36—From information to formation: practices 54:15—Book release details & where to find it 57:52—Pre-order and why it matters 58:20—Shalom and close This episode invites you to read the whole Bible in high definition - seeing Yeshua where the story has always pointed. Explore more resources at The Jewish Road, dive deeper through Fusion Global at fusionglobal.org, and pre-order Rabbi Jason Sobel's new book, Transformed by the Messiah, to experience how the Jewishness of Jesus brings Scripture - and your life - into full color.

Before we began Galatians, I asked for recommendations as to where in scripture to go nextA trusted friend suggested we venture through the minor prophets- “minor” because they are relatively short compared to Isaiah, Jeremiah, and Ezekiel• I hesitated for awhile, then procrastinated, finally hoping to dodge The Dozen prophets at the end of the Hebrew Scriptures• even though the longest of them is only fourteen chapters and shortest is only one chapter,◦ they still require as much study and preparation as the major prophets◦ so it's basically been a matter of laziness- however, we have reached a point in our nation's history,• in which we need to hear the voice of these prophets• and Hosea in particular

FOLLOW RICHARD Website: https://www.strangeplanet.ca YouTube: @strangeplanetradio Instagram: @richardsyrettstrangeplanet TikTok: @therealstrangeplanet EP. #1259 Golgotha's Forbidden Code: Why Bible Experts Blindly Miss the Crucifixion Screaming from Every Hebrew Letter Journey into biblical shadows on Strange Planet as pastor Carl Gallups unveils Golgotha's Groaning—his explosive claim that three crosses lurk encrypted in Hebrew Scripture, from Genesis' dawn to Revelation's roar. Why do scholars like Dennis Prager dissect the Torah for decades yet ignore its blatant Messiah blueprint? Probe Psalm 22's crucifixion blueprint, Isaiah 53's synagogue blackout, and creation's labor pains echoing Calvary's cry. Jesus as lamb, scapegoat, priest—fulfilling rituals in cosmic eruption. Satan blindsided, Judas ensnared: aftershocks rumble today. Timed for end times, this decoding ignites faith amid prophetic chaos. GUEST: Carl Gallups is a dynamic pastor, bestselling author, and prophetic teacher with over 30 years in global ministry. A frequent guest on major TV and radio platforms, he has preached worldwide, igniting audiences with bold biblical insights. Author of 14 acclaimed books—including The Yeshua Protocol, Gods of Ground Zero, and the groundbreaking Golgotha's Groaning—Gallups deciphers ancient codes and end-times prophecies, challenging conventional scholarship while affirming Scripture's divine precision. WEBSITE: http://carlgallups.com BOOK: Golgotha's Groaning: Stunningly Unique Biblical Disclosures from Genesis to Revelation That Are Shaking the End Times World SUPPORT OUR SPONSORS!!! ⁠FABRIC BY GERBER LIFE⁠ Life insurance that's designed to be fast and affordable. You could get instant coverage with no medical exam for qualified applicants.   Join the thousands of parents who trust Fabric to help protect their family.  Apply today in just minutes at ⁠meet fabric dot com slash STRANGE⁠ ⁠TESBROS⁠ We're a small business built by Tesla owners, for Tesla owners. Everything we do is about helping our customers customize, protect, and maintain their ride — whether it's through our products or YouTube how-tos and reviews.  Go to⁠ tesbros.com⁠ and use code POD15 for 15% off your first order. ⁠⁠BUTCHERBOX⁠⁠ ButcherBox delivers better meat and seafood straight to your door – including 100% grass-fed beef, free-range organic chicken, pork raised crate-free, and wild-caught seafood. Right now, ButcherBox is offering our listeners $20 off their first box and free protein for a year. Go to ⁠⁠ButcherBox.com/strange⁠⁠ to get this limited time offer and free shipping always. Don't forget to use our link so they know we sent you. HIMS - Making Healthy and Happy Easy to Achieve Sexual Health, Hair Loss, Mental Health, Weight Management START YOUR FREE ONLINE VISIT TODAY - ⁠HIMS dot com slash STRANGE⁠ ⁠https://www.HIMS.com/strange⁠ ⁠QUINCE BEDDING⁠ Cool, Relaxed Bedding. Woven from 100% European flax linen. Visit ⁠QUINCE BEDDING⁠ to get free shipping on your order and 365-day returns.   ⁠BECOME A PREMIUM SUBSCRIBER!!!⁠  ⁠https://strangeplanet.supportingcast.fm⁠  Three monthly subscriptions to choose from.  Commercial Free Listening, Bonus Episodes and a Subscription to my monthly newsletter, InnerSanctum.  Visit ⁠https://strangeplanet.supportingcast.fm⁠ Use the discount code "Planet" to receive $5 OFF  off any subscription.  We and our partners use cookies to personalize your experience, to show you ads based on your interests, and for measurement and analytics purposes. By using our website and services, you agree to our use of cookies as described in our Cookie Policy. Learn more about your ad choices. Visit ⁠megaphone.fm/adchoices Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://strangeplanet.supportingcast.fm/