Podcast appearances and mentions of israel isaiah

A @Christadelphians Video: Description: Despite the history of persecution against the Jews over many years, God has promised that one day the nations will look up to the Jews, wanting to follow them and worship their God. Many prophecies in God's word have already come true, so we can trust that this will come true too. **

Series: Signs & GloryTitle: How do I live as a disciple of Jesus today?Subtitle: Part 1Scripture: John 15:1-6 NIV, Isaiah 5, Psalm 80Bottom Line: A disciple of Jesus today is growing to be and do like Jesus, while abiding in him, and leading others to do the same.INTRODUCTIONCONTEXTSERMON OUTLINECONCLUSIONNOTESQUESTIONS TO CONSIDER DISCUSSION QUESTIONSMAIN REFERENCES USEDOpening prayer: Lord God, help us grow to be and do like Jesus, while abiding in him and leading others to do the same. INTRODUCTION"(Jesus said from the cross), 'Father, forgive them, for they know not what they do.' That young man—I forgive him. I forgive him, because it is what Christ did, and it is what Charlie would do." Erika KirkCf. Members of Mother Emmanuel AME Church in Charleston forgave the murderer of their family members (Dylan Roof). (2015)Cf. Tim Allen forgiving his father after hearing Erika Kirk forgiving the young man who assassinated her husband Charlie.Jesus loved and forgave his enemies as they were executing him.What does a disciple of Jesus look like today? Well, these examples are a good place to start. They loved their enemies and forgave them.Bottom Line: A disciple of Jesus today is growing to be and do like Jesus, while abiding in him, and leading others to do the same.Draw the matrix showing that high or Christlike character and high competency results in spiritual fruitfulness forever.CONTEXTJesus's disciples are deeply troubled because they have just heard 3 things:One of them will betray Jesus,Jesus is about to leave them and go where they cannot go, and Peter will deny Jesus 3 times that night.He's taught them again to love each other as he has loved themHe's told them his spirit will come and empower them to do all that he's taught them to doHe's coming back (resurrected, as his spirit, second coming)They leave the upper room where they've had their feet washed, heard all of this, and now they're heading to the garden of gethsamene to pray and be arrested.OUTLINE (w/ help from Matt Carter & ChatGPT)Bottom Line: A disciple of Jesus today is growing to be and do like Jesus, while abiding in him, and leading others to do the same.Transition: This passage breaks down into 2 sections: 1) True disciples bear fruit, and 2) What that fruit looks like. We'll follow that with how we bear this spiritual fruit that lasts.I. True Disciples of Jesus Today Bear Spiritual Fruit that will last. (15:-1-6)7th of 7 "I am" statementsI am the bread of lifeI am the light of the worldI am the gateI am the good shepherdI am the resurrection and the lifeI am the way, the truth and the lifeI am the true vineNot "a" but "the""True vine" implies that there are "false vines"While the vineyard was a picture of Israel (Isaiah 5, Psalm 80), Jesus says it's a false vine because they produced "sour, inedible grapes". Jesus is the True Vine.Jesus is also the true Israel or God and man in fellowship through Jesus Christ. -JohnstonFruitfulness = Living to our God-given potential out of the overflow of our relationship with Jesus.God calls Adam and Eve to be fruitful and multiply. (Genesis 1:28) "The fruitfulness that was lost thorugh the Fall, is recovered through Christ and his redemption." -Johnston"The recovery of true fruitfulness in life is bound up in the recovery of fellowship with God through Jesus Christ." -JohnstonJesus connects fruitfulness to fellowship. We are Grace Christian FELLOWSHIP. That is we are a people connected in fellowship to one another through our fellowship with Jesus Christ. The Point: "The path to God doesn't go through the nation of Israel; it goes through Jesus." -CarterIt's about union with Jesus. (Connection to the true vine)Jesus is the True Vine, Father is the Vinedresser, we are the branches.2 types of disciples:Living and (alive in Christ)Dead (never exercised saving faith; Ex. Judas Iscariot); "They hang around Jesus without a genuine, life-giving relationship with him." False disciples will be cut off and burned in judgment.If you are alive in Christ, God will do his part to insure you are fruitful--pruning is key:Dead woodGood wood that will decrease fruitfulness if not removedGod's commitment to your fruit-bearing > Your commitment to comfort"God will do whatever it takes for you to bear fruit. John Newton, the great eighteenth-century English pastor and songwriter, began a letter this way:'At length, and without further apology for my silence, I sit down to ask you how you fare. Afflictions I hear have been your lot; and if I had not heard so, I should have taken it for granted: for I believe the Lord loves you, and as many as He loves He chastens.I think you can say, afflictions have been good for you, and I doubt not but you have found strength according to your day; so that, though you may have been sharply tried, you have not been overpowered.'" -Newton, Amazing Works, 156-57True disciples abide or remain connected to Jesus. Ex. Like a branch drawing life-giving sap from the vine is essential to life and fruit-bearing.“Here Jesus introduced that rich word abide, which has to do with remaining close to Him. Jesus declared that our productivity, our fruitfulness, is directly linked to our abiding in Him. As Christians, we will bear fruit, but it will vary in degree. The closer we stay to Christ, the more fruit we will bear. The more we wander out from the center and neglect the means of grace that He has given to us, the less fruit we will produce” -RC Sproul"People who claim to be Christians but do not show evidence of his life flowing through them will be cut off, gathered up nd burned." V. 6"A fruitless disciple is not a disciple at all."- CarterHow does God cause us to bear spiritual fruit? Through his word.II. Spiritual Fruit in a Disciple of Jesus today looks like this: (15:7-17)A. Answered prayer--this happens because of the union with Jesus. The "sap" is the back and forth communication. "My words remain in you" (7)Jesus speaks through his word. God prunes and cleans through his word (3).We respond in prayer. Where there is prayer, there are answers. God listens to his people. It looks like breathing. "When the Holy Spirit is pulsing through you, you pray without thinking. You just talk to God." -CarterPrayer is as important to the soul as breathing to the body.B. Obedient love--we obey because we love. Our love flows from our obedience. Obedience is the evidence of love.A persistently, willfully, disobedient person is not a Christian.What's cool here is that even though Jesus is our King and has every right to demand our obedience, he doesn't treat us like slaves. He sees us as friends. Slaves are given commands without explanation. Jesus invites us into his inner circle. He shares his friendship and explains what he's doing. Not always as much as we'd like but he tells us what the Father says to him. (14-15)C. Inexhaustible joy--Jesus, who fills our Dixie cup/cone cup with joy, immerses our Dixie cup of joy into his ocean of joy.Happiness is dependent on your circumstances. Joy transcends your circumstances.ExamplesPaul in Prison (Philippians 1:12–21; 4:4)Happiness: No one would be happy about being chained up, falsely accused, and awaiting trial. His circumstances were bleak.Joy: Paul still wrote, “Rejoice in the Lord always; again I will say, rejoice” (Phil. 4:4). His joy was rooted in Christ being proclaimed and in knowing that “to live is Christ, and to die is gain.” His joy transcended his imprisonment.The Apostles Beaten (Acts 5:40–42)Happiness: After being flogged by the Sanhedrin, they weren't happy about the pain or humiliation.Joy: They “rejoiced that they were counted worthy to suffer dishonor for the name.” Joy came from sharing in Christ's sufferings and being faithful witnesses.Jesus on the Cross (Hebrews 12:2)Happiness: The cross was excruciating, shameful, and horrific—nothing about it was happy.Joy: Yet Hebrews says Jesus endured it “for the joy set before him”—the joy of redeeming us, glorifying the Father, and sitting down at His right hand.Job LossHappiness: Losing your job doesn't make you happy. The stress, loss of income, and uncertainty feel heavy.Joy: A believer can still have joy by trusting God's provision, remembering His past faithfulness, and resting in His promises. Joy looks like saying, “This is hard, but I know God is still with me and will provide,” even while updating your résumé.It's no coincidence that Jesus follows, "If you keep my commands, you will remain in my love" (10) with, "I have told you this so that my joy may be in your and that your joy may be complete." (11) "Joy comes through obedience." -Carter

The Chronicle's account does not begin with the genealogy of Saul, the nation's first earthly king, as we might have expected, since he was disgraced and taken away by God in Yahweh's anger. It rather begins with the Almighty's chosen king - the man after His own heart. It tells us of David's thirteen wives and seventeen sons and the circumstances that brought one of David's younger sons, Solomon, to succeed him on the throne. It also outlines the genealogies of some of his prominent wise counsellors and of David's administration. In Ezekiel 15 we find a short but powerful parable about the vine that tells us that the wood from the is useless for making anything. The vine is also very poor in its use for kindling heat. The vine has but one use; to produce fruit and the kingdom of Judah had shown that they were useless in this respect. The vine is an oft used symbol of God's people, Israel - Isaiah 5; Psalm 80 etc. The same lessons must be applied to spiritual Israel - those who have embraced the gospel message verses Matthew 21 verses 43. We come across it in each of the four gospel accounts. The greatest lesson on our need for fruitfulness comes from the Master teacher verses John 15 verses 1-11. We can only produce fruit by abiding within the Vine of our Father's planting i.e. of ourselves we can produce fruit, but in our Lord Jesus Christ we can and will by his grace do. In Luke 11 we start with a record of, what is termed, the Lord's Prayer. It is a model prayer, not a mantra to be repeated without thought. It commences with an acknowledgement of the Father's awe-inspiring status. Then follows petitions for the Almighty's will to be fulfilled on earth, as it is in heaven. The kingdom will come when Messiah returns in glory. Lastly are personal petitions for forgiveness and for food. The prayer closed with an acclaiming of the praise, greatness and glory of our Sovereign. Then follows teaching about generosity among friends and our need to be seekers, askers and knockers on doors. Our Father is generous and gives only benefits to His children. Upon curing a deaf-mute Jesus is accused of doing it by a demon power Beel-zebul - the Lord of the dung heap. This was equivalent to blasphemy against the Holy Spirit. Jesus tells his enemies that if he was casting out diseases by a demonic power then Jesus would be a destroyer of the kingdom of the enemy who had "inflicted" those who suffered. No, just as the magicians of Egypt at the time of Moses were forced to acknowledge - "this is the finger of God". A parable of the need to fill our cleansed and empty house with good things after the sweeping out of evil is next mentioned in the chapter. The Lord says that happiness lies in hearing and keeping the Word of God. Then follows Christ's telling the hearers of the sign of the prophet Jonah. There is more to this sign than would first seem apparent verses 1) Jonah from Gath-Hepher which is in Galilee where our Lord's ministry thrived verses see John 7 verses 52; 2) Jonah means 'dove' the evident sign at Jesus' baptism; 3) the overwhelming majority of Jesus' disciples were Galilean as Isaiah 9 verses 1-7 predicted; 4) Jonah spent three nights in the belly of hell i.e. inside the belly of the great fish before being symbolically resurrected. The chapter then instructs us to be single minded seekers. The record in this chapter concludes with the pronouncing of woes upon the Pharisees and the Lawyers because of their hypocrisy. Rather than having the effect of curtailing them in their behaviour these evil men sought even more to provoke our Lord.Thanks for joining us - we pray you found these comments helpful in your appreciation of God's words, join again tomorrow

The Chronicle's account does not begin with the genealogy of Saul, the nation's first earthly king, as we might have expected, since he was disgraced and taken away by God in Yahweh's anger. It rather begins with the Almighty's chosen king - the man after His own heart. It tells us of David's thirteen wives and seventeen sons and the circumstances that brought one of David's younger sons, Solomon, to succeed him on the throne. It also outlines the genealogies of some of his prominent wise counsellors and of David's administration. In Ezekiel 15 we find a short but powerful parable about the vine that tells us that the wood from the is useless for making anything. The vine is also very poor in its use for kindling heat. The vine has but one use; to produce fruit and the kingdom of Judah had shown that they were useless in this respect. The vine is an oft used symbol of God's people, Israel - Isaiah 5; Psalm 80 etc. The same lessons must be applied to spiritual Israel - those who have embraced the gospel message verses  Matthew 21 verses 43. We come across it in each of the four gospel accounts. The greatest lesson on our need for fruitfulness comes from the Master teacher verses  John 15 verses 1-11. We can only produce fruit by abiding within the Vine of our Father's planting i.e. of ourselves we can produce fruit, but in our Lord Jesus Christ we can and will by his grace do. In Luke 11 we start with a record of, what is termed, the Lord's Prayer. It is a model prayer, not a mantra to be repeated without thought. It commences with an acknowledgement of the Father's awe-inspiring status. Then follows petitions for the Almighty's will to be fulfilled on earth, as it is in heaven. The kingdom will come when Messiah returns in glory. Lastly are personal petitions for forgiveness and for food. The prayer closed with an acclaiming of the praise, greatness and glory of our Sovereign. Then follows teaching about generosity among friends and our need to be seekers, askers and knockers on doors. Our Father is generous and gives only benefits to His children. Upon curing a deaf-mute Jesus is accused of doing it by a demon power Beel-zebul - the Lord of the dung heap. This was equivalent to blasphemy against the Holy Spirit. Jesus tells his enemies that if he was casting out diseases by a demonic power then Jesus would be a destroyer of the kingdom of the enemy who had "inflicted" those who suffered. No, just as the magicians of Egypt at the time of Moses were forced to acknowledge - "this is the finger of God". A parable of the need to fill our cleansed and empty house with good things after the sweeping out of evil is next mentioned in the chapter. The Lord says that happiness lies in hearing and keeping the Word of God. Then follows Christ's telling the hearers of the sign of the prophet Jonah. There is more to this sign than would first seem apparent verses  1) Jonah from Gath-Hepher which is in Galilee where our Lord's ministry thrived verses  see John 7 verses 52; 2) Jonah means 'dove' the evident sign at Jesus' baptism; 3) the overwhelming majority of Jesus' disciples were Galilean as Isaiah 9 verses 1-7 predicted; 4) Jonah spent three nights in the belly of hell i.e. inside the belly of the great fish before being symbolically resurrected. The chapter then instructs us to be single minded seekers. The record in this chapter concludes with the pronouncing of woes upon the Pharisees and the Lawyers because of their hypocrisy. Rather than having the effect of curtailing them in their behaviour these evil men sought even more to provoke our Lord. Thanks for joining us - we pray you found these comments helpful in your appreciation of God's words, join again tomorrow 

Who alone is the mighty defender of Israel? Find out with Nathan Jones and Vic Batista on the podcast, The Truth Will Set You Free!

Send us a text‘I will go before you And make the crooked places straight; I will break in pieces the gates of bronze And cut the bars of iron.I will give you the treasures of darkness And hidden riches of secret places, That you may know that I, the Lord, Who call you by your name, Am the God of Israel” (Isaiah 45:2-3).Written and sent out from the morning prayer time of Tommy Hays each day.God bless you and may you have a great day!—Tommy Hays | Messiah Ministrieshttp://messiah-ministries.org

In 2 Samuel 3 an agreement is made between David and Abner to transfer all power under David's authority and for Abner to facilitate this transition. David agrees that Abner will replace Joab as the commander of the army. When Joab heard of this agreement he tried hard to change David's mind by claiming that Abner could not be trusted. The chapter began by telling us of David's growing power and family; at the same time as the house of Saul is in serious decline. The chapter says that Ishbosheth challenged Abner by accusing him of being intimate with one of Ishbosheth's concubines. Abner reacted violently and swore to transfer authority to David. Ishbosheth was never able to control Abner and so Abner's outburst was met with silence. David also made a condition for Abner's plan to be implemented that his wife Michal must be restored to David. Abner convinced the heads of Benjamin to support Abner's plan. He travels with 20 Benjaminites to come with him for the discussions with David. After Abner's visit Joab sought to overturn the agreement. Now his sworn enemy, who had killed Joab's younger brother - Asahel - had usurped Joab's position as captain of the army. Verses 26-30 tell of Joab's cunning deception and he and his brother Abishai ruthlessly slaying Abner at the gates of Hebron - a city of refuge. Verses 31-34 recounts David's anger and sadness at the treachery of his two nephews. Abner was publicly praised by David for his courage and dedication to his job. He died tragically as a fool at the hands of the cruel brothers. David describes Joab and Abishai as wicked men. In Verses 35-40 David refused food and mirth to honour Abner. This was pleasing to David's servants as they respected everything that king David did. David then expressed the view that Joab and Abishai were extremely dangerous men. David called on Yahweh as his witness that the king had nothing to do with Abner's assassination. In Jeremiah 9 verses 1-3 the prophet laments the deplorable circumstances that had come upon Judah. He says that he could weep uncontrollably for his nation. He speaks of the immorality in both words and actions that had brought this about. Verses 4-6 speak of how the nation had no moral fibre - everyone was guilty of lying and oppressing others. In verses 7-9 the Almighty declares that He must chastise His people for their falsehood. Verses 10-11 say that the land will be divested of people and grazing animals. It will become the place for jackals. The cities of Judah will be uninhabited. Verses 12-19 laments the failure of any wise and discerning person to be found among Judah. The reason for the ruin of Judah was a failure to obey Yahweh's laws. They had stubbornly followed their idols and were reaping the consequences for their actions. Ultimately the LORD would cast them out of His Land. Verses 20-22 condemn the women of Judah who had embraced a covenant with death. And Judah's carcasses would be so many that they would be like dung on the ground. Verses 23-24 tells of the only possible remedy. The ideas are just as pertinent to every disciple today. We quote them in full and ask each reader to meditate on the meaning to the way we live before our Heavenly Father: "Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches, but him who boasts boast in this, that he knows and understands Me, that I am Yahweh who practises steadfast love, justice, and righteousness in the earth. For in these things I delight says the LORD." The Apostle Paul elaborates on this theme in the book of Corinthians: 1 Corinthians 1 verses 18-31. Carefully ponder these lessons. Jeremiah concludes his ninth chapter in verse 24 by saying that the days are coming when Judah's Sovereign will judge all whose heart remains uncircumcised. Matthew's 20th chapter starts with the parable of the labourers in the vineyard, naturally representing Israel - Isaiah 5; Psalm 80 verses 8-19. The parable is memorable because of its failure to represent sound financial practice. This device deliberately tells us that access to the kingdom is on the basis of grace and not merit. Then follows in verses 17-19 Jesus telling the Apostles for a third time of his approaching and imminent demise. Then Salome, the mother of James and John (two of the three foremost Apostles), seeks for them the greatest positions of honour in Messiah's kingdom. All the lessons on humility leading to this point seem to have not been grasped. The section concludes with the healing of two blind men, who became followers of the Master.

How will Israel be restored?

Pastor Ken Biggs | AM Mar 30th, 2025 | God's Judgment on Israel (Isaiah cont'd)

Pastor Ken Biggs | AM Mar 23rd, 2025 | The Judgment on Israel (Isaiah cont'd)

Pastor Ken Biggs | AM Mar 16th, 2025 | The Redemption of Israel (Isaiah cont'd)

Thoughts on the readings for January 31st (Exodus 3, 4;  Psalms 56, 57; Romans 9) In Exodus 3 Moses had brought his flock to the edge of the desert, Mount Sinai - known as Jebul Miss (the Mt of Moses to the Arabs. Here he saw in  the distance an amazing sight - an acacia bush burning brightly, but remaining unconsumed (a symbol of God's providential preservation of His people, Israel - Isaiah 43 verse 1-3,  54 verses 17). Baffled by the scene, Moses turned aside to investigate and, as he neared the bush, was commanded by the angel to remove his shoes; for he was on holy ground. Notice the angel (as Stephen tells us in Acts 7verses 30) is called God; since he was acting for God. Stephen says in Acts 7 verses 31-34 that God was in that location making it holy. God had seen the affliction of His people and was (verse 8) come down to deliver them - alluding to Joseph's last words (Genesis 50 verse 24).  Moses, who had been described as "mighty in words and deeds" (Acts 7 verses 22); was now told by the LORD to represent Him to Pharaoh. Moses answered God and said that He had chosen the wrong person. Moses persisted in refusing despite Yahweh making it clear that He had made no mistake. Moses you must bring them to this mountain to worship Me. Still Moses resists with the words, "who will I say has sent me". The divine name of Yahweh is now explained to Moses. In verse 14 he is told "Ehyeh" (meaning "I will be") has sent Moses. The name is expanded and developed in verses 15-16 - Yahweh Elohim of the fathers - He who will become mighty ones through the Promised seed. We are told a number of things about the Hebrew understanding of the 4 letter name (called the Tetragrammaton; YHWH: the 4 lettered name) - 1) that although the meaning is essentially referring to the future; it is indeterminate in Hebrew having all 3 tenses covered {"I was"; "I am"; and, "I will be"} i - WHO I CHOSE; WHO I AM; and , WHO w WILL BE - principally used in chapter 6 of God's future intentions. Revelation 1:8 makes it clear that each of these meanings are to be accepted. 2) that to understand what the name means is essential for salvation (Hebrews 11:6) - that God exists (present tense), and; that He becomes a rewarder of those who diligently seek Him (future tense). We must live and act out of these beliefs.  They tell us that the LORD is developing a faithful family of His choosing; who will in their lives and actions show to the world their Father and His ways (Psalm 105 verses 1-11). The chief east exemplar being His incomparable Son, our Lord Jesus Christ (John 17 verses 1-4, 12-26). Verses 17-22 tells Moses that Egypt must be forced to allow God's people to triumphantly exit Egypt. The Egyptians will be plundered as pay for their Sovereign's people. Chapter 4 tells of the angel giving Moses 3 powerful supporting signs to convince the resistant Hebrews to believe God and His prophet and representative, Moses. The sign of the staff that would turn into a snake; the sign of the hand that would become leprous before being healed; the sign of waters of the Nile (Egypt's life blood) becoming blood (itself the symbol of life) turning to blood and bringing death. Still Moses poses excuses to Yahweh as to why someone else should be God's spokesman. In anger his Sovereign tells Moses not to give any more excuses - you will have Aaron, your brother, to support you. Aaron will become your mouthpiece and your prophet. Moses returned to Egypt with his wife and sons. And the message for Pharaoh, "Israel is My firstborn son; let My son go to serve Me; or I will slay your firstborn son". The challenge from the God of Israel was to issued to the gods of Egypt, of whom Pharaoh was their incarnation. In the inn the angel sought to slay Moses because Moses, despite being sent as the leader of the circumcised (covenanted) people, had neglected to circumcise his own son, Gershom. What an unforgettable lesson to Moses and to ourselves. Although God can and does use us; He relies on no individual for His plan to proceed (with the exception of His Son, our Lord Jesus Christ). Psalm 56 is Miktam of David telling of his plea to the Almighty for help, when he was hopelessly lost in Achish's prison in Gath. It also calls upon all hearers to praise God for His capacity and willingness to save. God vindicated David's trust and delivered him. Yahweh would recompense the Psalmist's foes; and for these reasons God would be extolled by David and all mthe ladies prighteous. In confidence the Psalmist tells of offering thanksgiving offerings in the glorious icoming Kingdom Age. Psalm 57 is likewise a Miktam of David's and shares the background of the 56th psalm. It is a plea for mercy and the image of a defenceless, trembling bird find a place of refuge beneath the protective wings of the Almighty. Our Lord Jesus the same metaphor in describing his desire to protect his people, Israel (see Matthew 23 verses 37-39). God's purpose for the psalmist would be fulfilled and his foes put to shame. David, like Daniel later, felt as if he was in a lions' den. This possibly is a description of the desperate 600 men who had gathered themselves together with David, during his exile. His Sovereign would, nonetheless, turn them into a band of courageous, faithful warriors. David then described his pursuers, in Saul and his army, as having spread a net in which they themselves would be ensnared. Because of his trust in the LORD, David remained steadfast, immovable. The psalmist would praise his God for His steadfast faithfulness and loving kindness. Yahweh will be exalted and His glory fill the earth. In Romans 9 Paul explains his frustration at his nation's failure to grasp the glory God was offering his people. The Apostle shows from Scripture that this failure was foretold and follows a persist pattern of behaviour demonstrated by Israel. Nonetheless the Almighty's sovereign selection would stand upon the principles of the Divine grace and mercy, not because of any effort or merit on the part of any individual within the Chosen People. The Scriptures stand true and the restoration of the former people of God's choosing would be by His actions through which anyone to be saved could on one basis alone - by faith in the foundation stone the Father set in Zion (Isaiah 28 verse 16) His beloved Son, our Lord Jesus Christ.  Penned by Warwick Rosser and his team, produced by Christa delphian video .org

Genesis 34 records an incident which is extremely instructive for us. Dinah, Jacob's daughter, went out to see the daughters of the land; the result of which is she is defiled by a Hivite, named Shechem. She is trapped into a marriage out of covenant with the LORD. Her brothers deceive the Hivites and insist that every male Hivite in the town be circumcised, as a condition for allowing the marriage to occur. Impressed by the wealth of Jacob's family the Hivites readily accepted the terms, as like all the Canaanites they were covetous. Then Simeon and Levi slay all the males, when they are sore from their circumcision. The sons take all the Hivite women as plunder for themselves; together with the material wealth of the Hivites. Jacob is so frightened by the treachery of his sons (and in chapter 49 cursed both Simeon and Levi – verses 5-7 read and contemplate) and is fearful that the entire Canaanite community would be so enraged by the event that they would avenge the evil by destroying Jacob's entire family. Chapter 35 tells of the Almighty's charge to Jacob to return to Bethel, to build an altar; and to begin afresh. It was Jacob's Sovereign's assurance that as He is the God of Bethel the promise of protection will never fail. Jacob took his journey in renewed faith. When we fail we must never become so discouraged that we in despair abandon God. We can be certain that no matter how bad things may seem our Creator will never abandon His children (slowly read aloud Hebrews 13 verses 4 and 5. Carefully contemplate the lesson). Jacob's GOD put the Canaanites in dread of Jacob; so that they avoided him lest they share the fate of the Hivites. There was a condition put on God's support for Jacob – put away from among you all the foreign gods. The same terms apply to us when we seek our LORD after sinning – utterly forsake the sin in humble penitence (1 John 1verses 8-10). The altar was built at the site of Jacob's dream; and the town of Luz (meaning “ruination”) finally became Bethel (the house of God). Verse 8 tells of the death of Rebekah's aged wet nurse, who was buried beneath the oak; that became named (the oak of weeping – Allon-Bacuth). The old ways were over. And so the Almighty reappeared to Jacob, confirming the name change to Israel and reiterating the promise (verses 9-12). Jacob's response is to set up, as a pillar the stone – to anoint, or Christ it, by pouring oil over it – offer a drink offering and rename the site Bethel. Verses 16-29 records the deaths of – firstly Rachel; and lastly Isaac; as well as their burials. Isaac was buried by both his sons, Esau and Jacob and rests with the family of faith in the cave of Machpelah (meaning “folded”). All those resting there will rise again and inherit the Promised Land, when Christ returns to the earth. Rachel, on the other hand, is wrapped in mystery. She had heavy travail and died giving birth to her second son. In desperation she named him Son of my sorrows (Ben-oni). She had not quite reached Bethlehem-Ephratah (meaning “the house of bread and fruitfulness” – how ironic for the barren wife, who died in childbirth). Jacob renamed his son Benjamin (“the son of the right hand”). As well as actually happening the event was a parable about Jesus Christ, who in his suffering for sins (not his own) and dying was “a man of sorrows” (Isaiah 53 verses 3-5). But having suffered his Father elevated him to His own right hand (Acts 2verses 22-36 read and consider). And Rachel's barrenness followed by fruitfulness was also symbolic of a restored Israel (Isaiah 54:1-8 consider). If we were in doubt as to Rachel's divine esteem we should read Ruth 4 verses 11-12. She too will receive the loving kindness of her God. cont... https://christadelphianvideo.org/thoughts-on-the-readings-for-january-20th-genesis-34-35-psalm-37-matthew-22/

Genesis 34 records an incident which is extremely instructive for us. Dinah, Jacob's daughter, went out to see the daughters of the land; the result of which is she is defiled by a Hivite, named Shechem. She is trapped into a marriage out of covenant with the LORD. Her brothers deceive the Hivites and insist that every male Hivite in the town be circumcised, as a condition for allowing the marriage to occur. Impressed by the wealth of Jacob's family the Hivites readily accepted the terms, as like all the Canaanites they were covetous. Then Simeon and Levi slay all the males, when they are sore from their circumcision. The sons take all the Hivite women as plunder for themselves; together with the material wealth of the Hivites. Jacob is so frightened by the treachery of his sons (and in chapter 49 cursed both Simeon and Levi – verses 5-7 read and contemplate) and is fearful that the entire Canaanite community would be so enraged by the event that they would avenge the evil by destroying Jacob's entire family. Chapter 35 tells of the Almighty's charge to Jacob to return to Bethel, to build an altar; and to begin afresh. It was Jacob's Sovereign's assurance that as He is the God of Bethel the promise of protection will never fail. Jacob took his journey in renewed faith. When we fail we must never become so discouraged that we in despair abandon God. We can be certain that no matter how bad things may seem our Creator will never abandon His children (slowly read aloud Hebrews 13 verses 4 and 5. Carefully contemplate the lesson). Jacob's GOD put the Canaanites in dread of Jacob; so that they avoided him lest they share the fate of the Hivites. There was a condition put on God's support for Jacob – put away from among you all the foreign gods. The same terms apply to us when we seek our LORD after sinning – utterly forsake the sin in humble penitence (1 John 1verses 8-10). The altar was built at the site of Jacob's dream; and the town of Luz (meaning “ruination”) finally became Bethel (the house of God). Verse 8 tells of the death of Rebekah's aged wet nurse, who was buried beneath the oak; that became named (the oak of weeping – Allon-Bacuth). The old ways were over. And so the Almighty reappeared to Jacob, confirming the name change to Israel and reiterating the promise (verses 9-12). Jacob's response is to set up, as a pillar the stone – to anoint, or Christ it, by pouring oil over it – offer a drink offering and rename the site Bethel. Verses 16-29 records the deaths of – firstly Rachel; and lastly Isaac; as well as their burials. Isaac was buried by both his sons, Esau and Jacob and rests with the family of faith in the cave of Machpelah (meaning “folded”). All those resting there will rise again and inherit the Promised Land, when Christ returns to the earth. Rachel, on the other hand, is wrapped in mystery. She had heavy travail and died giving birth to her second son. In desperation she named him Son of my sorrows (Ben-oni). She had not quite reached Bethlehem-Ephratah (meaning “the house of bread and fruitfulness” – how ironic for the barren wife, who died in childbirth). Jacob renamed his son Benjamin (“the son of the right hand”). As well as actually happening the event was a parable about Jesus Christ, who in his suffering for sins (not his own) and dying was “a man of sorrows” (Isaiah 53 verses 3-5). But having suffered his Father elevated him to His own right hand (Acts 2verses 22-36 read and consider). And Rachel's barrenness followed by fruitfulness was also symbolic of a restored Israel (Isaiah 54:1-8 consider). If we were in doubt as to Rachel's divine esteem we should read Ruth 4 verses 11-12. She too will receive the loving kindness of her God. Psalm 37 states undeniably and in unmistakable terms that the reward of the righteous is on earth, and not in heaven. Let's start by reading aloud Psalm 115:15-16. We also have been persuaded as we have read what God promised to Abraham, Isaac and Jacob – an eternal inheritance on the earth (Romans 4:13). Note that we too when we are baptised, after believing the truth, become joint heirs to the same promises (Matthew 8 verses 10-12, Galatians 3 verses 25-29; Hebrews 11 verses 39-40). Now notice how frequently the Psalm makes that point – read each of these before resuming the reading of the commentary v9, v11 (Land = eretz, used of the Promised Land v22, v25, and v34). The Psalm commences with a warning against being envious of the wicked. They seemingly prosper now, but contemplate their end. Total annihilation – verse 20 they will disappear as quickly as smoke. Jesus endorsed the Psalm's message. After reading verses 9-11 turn to and read Matthew 5:5. The poetry and the symbols are majestic as the Psalm reiterates the powerful theme again and again. And so the righteous are exhorted by David to exercise patience until the time comes when the upright will be recompensed. The path of the righteous is strewn with trials; but the end result is peace (compare Isaiah 26 verses 19). In Matthew 22 we have the parable of the wedding feast of the Kingdom, to which we all have been invited through the Gospel. Our Omnipotent King has provided the only garment needed for admission; the sin covering raiment of His ever glorious and pre-eminent Son. Then follow four questions, each one of which provided incontrovertible proof from the Scriptures that Jesus was the Promised Messiah; the first three asked of our Lord Jesus by each class of his foes; and the last of himself to them, proving himself to be the divine son of David (after the flesh), but God's Son of the Father's right hand, as attested by Psalm 110. Penned by Warwick Rosser and his team, produced by Christadelphianvideo.org

Thoughts on the readings for January 18th (Genesis 31, Psalm 35, Matthew 20). In Genesis 31 Jacob feels the antagonism towards him from Laban's sons. So he determines to return home. Jacob plans to do so secretly so that he might protect his family from Laban's hostility. Jacob tells his wives that their father is a dishonest man, who has shown no love for his family. He is, says Jacob, a materialistic covetous selfish man. Without God's providence, Jacob claims, our situation would be hopeless. However the God of Bethel has been faithful to His promise made to Jacob. So let us return to the Land of our LORD. Rachel decided to steal her father's idols, which were likely ancient title deeds. Laban gathered his forces and pursued Jacob. Seven days are spent in hot pursuit of his family. The Almighty warns Laban to take care in his dealings with his son-in-law. Upon overtaking Jacob's troop Laban speaks roughly to his son-in-law; but recounts the angelic warning and says he'll respect this. He expresses anger at the theft of his household gods. Jacob says if you find anyone in possession of these they will be put to death. Rachel uses a ruse of claiming to have menstrual problems and is not able to get to her feet, from off the camel's saddle. The gods were hidden beneath Rachel among the stuff that the camel was carrying. Laban's unsuccessful search was followed by a truce between Jacob and Laban. But not before Jacob vents his disappointment with everything that Laban had done in his harsh dealings with his son-in-law. We note Jacob's reluctance to use the same covenantal terms that Laban had invoked. It is a promise to not go past the altar of witness to harm one another. The term Mizpah,used by Jacob, means “the watchtower” and is of great significance throughout the Bible. Psalm 35 is penned by David to extol the greatness of his Sovereign. Yahweh was his defence and his salvation. The Psalmist was confident that his foes would be put to flight, like the chaff before the wind. They hated David without a cause and had laid a net to ensnare his feet. His enemies would be ensnared in their own net. The Almighty had risen in defence of the poor and needy. David was constantly subjected to their malicious gossip. David, in verse 17, invoked the LORD's loving kindness as his protection. He praises his Helper in verse 18. In verses 19-21 David outlined the evil, deceitful and corrupt behaviour of his enemies. Yahweh had seen it and would repay the evil and vindicate the Psalmist. The LORD's righteousness cannot allow this wrong to persist. When God arose in judgment the upright rise up and respond with praise. The Psalm was written by David in praise of the Almighty and to promote the same approach to worship among all those of devout heart. This Psalm reminds us that God will intervene on behalf of His children because He says, “Vengeance is mine, I will repay”. Matthew's 20th chapter starts with the parable of the labourers in the vineyard, naturally representing Israel- Isaiah 5; Psalm 80:8-19. The parable is memorable because of its failure to represent sound financial practice. This device deliberately tells us that access to the kingdom is on the basis of grace and not merit. The underlying principle of the parable is that God does not reward us because of the works we have done. We are saved by the mercy and grace of the Almighty. His grace – ie His unmerited favour – is given to those who trust that He will give what He has promised, even if, “We haven't done a full day's work”. Then follows in verses 17-19 Jesus telling the Apostles for a third time of his approaching and imminent demise. Then Salome, the mother of James and John (two of the three foremost Apostles), seeks for them the greatest positions of honour in Messiah's kingdom. All the lessons on humility leading to this point seem to have been forgotten. The section concludes with the healing of two blind men, who became followers of the Master. Penned by Warwick Rosser and his team, produced by Christadelphianvideo.org

The Son Unveiled in Me Galatians 1:10-17 by William Klock As I was digging around in our crawlspace this week, I found my 1970s Tupperware lunchbox full of my old Star Wars action figures.  Luke Skywalker and Obi Wan and Darth Vader have these neat little light sabres hidden in their arms that slide out when it's time for them to duel.  At one point I had Luke's X-wing fighter and I was remembering putting him in the cockpit and flying around the house, looking for the Death Star's thermal exhaust port.  Luke might have been in the cockpit, but I was going to destroy the Death Star and save the galaxy.  As the week went on I was thinking about our text from Galatians 1and particularly Paul's background.  I started wondering what sort of games and role-playing young Paul would have engaged in?  Who were his heroes?  Based on what he tells us about himself and from what we know of First Century Judaism and of the Pharisees, it isn't too hard to imagine Paul playing with his brothers or his neighbourhood friends and taking on the part of, say, Phinehas, Aaron's grandson.  When the men of Israel were enticed into sexual sin and idolatry by the pagan women of Peor, Phinehas, in an act of holy zeal, ran the ringleader through with a spear, pinning him to the ground along with his Midianite paramour.  Or maybe Elijah.  Even though it seemed that everyone in Israel had turned to pagan idols, Elijah dared to confront the prophets of Baal.  On them mountain top, Elijah taunted them and made fun of their god, then—again with holy zeal—called down fire from heaven.  Or Mattathias, the zealous priest who sparked the Maccabean Revolt.  Antiochus Epiphanes offered him the title “Friend of the King” if he would offer a sacrifice to the Greek gods.  Matthias refuse, but another priest offered to make the sacrifice in his place.  Matthias slaughtered that people-pleasing priest on the altar and called on everyone who was zealous for torah and the covenant to join him. These were the heroes of the Pharisees and all the other faithful in Israel in the days of Paul.  In light of that, it's ironic that the people in Galatia have accused him of being a “people pleaser”, because that's exactly what Paul—in his old days—would have called any Jews who weren't as zealous as him in keeping torah.  Of course, it's the false teachers in Galatia who are being the real people pleasers, but Paul won't say that until the end of the letter. So let's start where we left off last Sunday, with verse 10 of Galatians 1.  Paul has written some pretty scathing words to the Galatians.  He's outlined the essentials of his gospel and he's pronounced a curse on anyone who teaches anything else.  And now he writes: Well now, does that sound as though I'm trying to make up to people—or to God?  Or that I'm trying to curry favour with people?  If I were still pleasing people, I wouldn't be a slave of the Messiah.   It's a safe bet that when you hear someone warning about false gospels and pronouncing curses on those who teach such things, you're not dealing with a people pleaser.  Paul makes that clear.  And then he turns the accusation back on them.  “If I were still pleasing people,” he writes.  As much as Paul the Pharisee had devoted his life to going after the people pleasers who compromised torah in order to curry the favour of the gentiles, well now, from the perspective of life in Jesus and the Spirit, that old life of his turns out—ironically—to have been a life of people pleasing.  He was a slave to them even though it didn't seem that way at the time, but now he's a slave to the Messiah and his only interest is in faithfully proclaiming his message and pleasing the God who sent him. But Paul needs to explain himself a good bit more, so he does something that he doesn't do very often: he tells them—and us—about himself.  Whenever Paul does tell one of these before and after stories, it's always to end with Jesus.  He does this in Philippians 3 to make the point that for the sake of Jesus and the gospel he's given up his privileges.  What he says here comes to a climax later in Chapter 2 as he passionately declares that “I am crucified with the Messiah” so that “I through the law died to the law” because “the Son of God loved me and gave himself for me.”  In the end, none of this is about Paul.  It's about Jesus and the only reason Paul writes any of this is to defend against the charge that his gospel is of human origin and, therefore, in some way deficient.  So he begins in verses 11 and 12: You see, Brothers, let me make it clear to you: the gospel announced by me is not a mere human invention.  I did not receive it from a human being, not was I taught it; it came through an unveiling of Jesus the Messiah.   Literally, “I would have you know, Brothers”.  This is important.  Paul first defended his apostleship.  He was commissioned directly by Jesus himself and he speaks for Jesus and no one else.  Now he defends his gospel.  It's not something he cooked up himself, nor is it something he got second-hand from others. This is worth spending a little time parsing out.  The gospel that you and I know and preach came to us from others.  It was passed down from our parents and grandparents, from our Sunday school teachers and pastors, maybe from a preacher we watched on TV or a book we read.  But somehow all of us here are believers in Jesus the Messiah because someone else proclaimed the good news about him to us and now we—I hope—proclaim it to others.  Even if we first encountered the gospel through the pages of scripture, it came from some other person.  Maybe from Matthew or John or even Paul, but from someone.  Part of the work of the Spirit has been to see that this gospel has been preserved and passed down from one person to the next faithfully.  Even if you or I get it wrong, the Spirit-inspired scriptures are there to set it right again.  But Paul's point is that he didn't get the gospel from another human being.  If he'd got his gospel from someone else—even from Peter or James—it's always possible he got something confused or wrong in the transmission.  If he'd got it from another human, then it's possible their accusation could stick.  So Paul stresses: “I didn't get it from anyone else.  It wasn't taught to me by anyone else.  The gospel came to me directly through an unveiling—he uses that word apocalypse, the same one John uses to describe his “revelation” of Jesus—the gospel came to Paul through an unveiling of Jesus the Messiah.  In other words, Jesus, who was raised from the dead and now enthroned in heaven, suddenly and unexpectedly became visible to Paul.  God's future was revealed to Paul in the present and it changed everything, because Paul now can't help but see everything in light of this Jesus whom he knew to be crucified and now knows with absolute certainty, has risen from the dead.  Brothers and Sisters, the reality that Jesus rose from the dead changes everything.  It changed everything for Paul.  It should change everything for us.  It's the lens through which we should see everything. Paul surely must have told the Galatians the story of his encounter with Jesus on the road to Damascus.  They already knew the details so he doesn't recount them all here.  It's that they've forgotten why that day was so important to Paul, so in the next five verses he explains why that event was so important.  He writes in verse 13: You've heard the way I behaved when I was still within “Judaism”.  I persecuted the church of God violently and ravaged it.  I advanced in Judaism beyond many of my own age and people.  I was extremely zealous for my ancestral traditions.   Paul's giving them a before and after portrait of himself.  This is the “before”.  Think of Paul when Stephen was stoned to death for proclaiming the good news about Jesus.  He held people's coats so they could throw stones.  A few years later he sought out authorisation from the Jewish officials so that he could actually hunt down these Christians and bring them in for “justice”.  Paul wasn't fooling around.  It helps us understand why and it helps us understand what Saul of Tarsus was all about if we understand what he means here by “Judaism”.  To us “Judaism” means a religion the same way we think of “Christianity” or “Islam” or Buddhism” as religions.  But in the First Century no one thought that way.  Paul certainly didn't think of “Judaism” over against “Christianity”.  Paul uses this uncommon word Judaismos that seems to have been coined by the author of 2 Maccabees.  It doesn't just refer to a set of beliefs and practises in the sense that modern people think about a “religion”.  Instead, it describes the Judeans who were loyal to Jewish faith and practise, who actively promoted and advocated these traditional ways of Jewish life, and who actively defended it against the Pagans and, especially, defended it against those Jews who would compromise it for the sake of the pagans—people pleasers. As he says, he was “zealous” for those ancestral traditions.  He was out to purify the Jewish people: to fend off pagan influences, to get his fellow Jews to take a stand for the covenant, and to bring compromisers and people-pleasers to heel.  Paul had grown up with these values.  His heroes were the men of the past who were also zealous for the Lord and for his law.  There are various writings from that time period that give us a sense of how Paul would have thought.  One of the best is the opening chapters of 1 Maccabees, where we read about Mattathias and his rebellion against the Greek king Antiochus Epiphanes.  As I said before, Mattathias was a priest, and when the Greeks tried to entice him to offer a sacrifice to their gods, he refused.  When another of his fellow priests agreed to offer the sacrifice, Mattathias had had enough.  He killed that priest right there on the altar, along with the Greek official.  His rebellion went up not just against their pagan Greek rulers, but against any of their fellow Jews who were compromising the ancestral traditions in order to get along with the pagans.  Mattathias' speech meant to rouse his fellow Jews to action, focuses on the long line of Jewish heroes who were loyal to the Lord's covenant, from Abraham right down to what was the present day.  Mattathias emphasised especially Phinehas and Elijah.  The later rabbis did the same.  Phinehas had run a spear right through the compromising Zimri and his pagan paramour.  Elijah taunted the prophets of Baal before he slaughtered them and called on the people of Israel to purge pagan influence from the land.  The Maccabees called on that same tradition about two centuries before Jesus, when they went up against the Greeks and against their own people who would compromise with the pagans.  This is what Paul is talking about when he says he was zealous for the ancestral traditions.  I ran around the backyard with Luke Skywalker in his X-wing to destroy the Death Star.  If Paul had grown up with action figures, he'd have had a Phinehas with “real spear action” and an Elijah playset where he could build an altar and call down fire from heaven on the prophets of Baal.  He might have had a little Mattathias, a sword in one hand to take on the Greeks and a knife in the other to circumcise the Jewish people pleasers.  This is the zealous background that drove him to persecute the church.  Paul knew that Jesus had claimed to be the Messiah.  He knew that Jesus had been crucified.  And he didn't believe the tales for one second that Jesus had been raised from the dead.  As far as he was concerned, Jesus was dead and that meant he couldn't be the Messiah and all these Jews claiming to follow a dead Messiah, well, they were going to undermine the faith and practise of God's people. It's also worth noting how Paul refers to the “church of God”.  It's literally “assembly of God”.  Paul likes to use this phrase to distinguish the church from the Jews and from the Greeks.  He borrows it from the Greek version of the Old Testament, which talks about Israel as the “assembly of Israel”, “assembly of the Lord”, or “assembly of God”.  And Paul's point in using it to refer to the church is that now this multiethnic body of Jews and gentiles—now it is the assembly of God.  And not just the local assemblies, but it makes the point that they're all part of this bigger thing, this bigger assembly. So Paul looks back to his past life and reminds the Galatians who he was.  He was zealous for the traditions of his ancestors.  Not just that, but he was no novice.  He was a diaspora Jew, but he wasn't like some others who knew just enough of the ancestral customs to get by.  He was steeped in it all and he was utterly devoted to it—again, to the point that he actually sought out permission from the Jewish officials to hunt down Christians in Damascus.  And, of course, that's when everything changed for Paul. He goes on in verses 15-17: But when God, who set me apart from my mother's womb, and called me by his grace, was pleased to unveil his son in me, so that I might announce the good news about him among the nations—immediately I did not confer with flesh and blood.  Nor did I go up to Jerusalem to those who were apostles before me.  No, I went away to Arabia, and afterward returned to Damascus.   This is another point in Paul's story where we have to be careful.  As modern people we read this and we think about it in terms of Paul “converting” from Judaism to Christianity.  Again, that's a very modern understanding of “religion” that didn't exist in Paul's day.  Paul never stopped being zealous for the God of Abraham, for the law and the prophets, and the promises of God.  He was a faithful Jew and as a faithful Jew he longed for the coming of the Messiah.  He prayed for the coming of the Messiah, for the Lord to come and rescue his people and set the world to rights.  It's just that when it came to Jesus—well—the idea of a crucified Messiah was blasphemous.  That's why he hated Christians and persecuted them.  But then the risen Jesus met him on the road to Damascus and it changed everything.  Because suddenly Paul knew that all the stories about Jesus having been raised from the dead were true.  He'd been wrong.  The impossible had happened.  The Jews and the Romans had killed Jesus, they—just as Paul had been doing—ruled him a false Messiah, but then God raised him from the dead and, in doing that, God vindicated his son.  That meant that Jesus really was the Messiah.  The God of Israel proved it.  And for Paul this meant that all the stories he'd grown up with, all the promises of God he'd longed to see fulfilled, all of it, all of them were fulfilled in Jesus. Again, Paul uses that word “unveiled” again.  This same God who had set him apart in his mother's womb, this same God who had called Paul by his grace—think of that as Paul personalizing what Jews thought of themselves as a people chosen and called by God's grace to be his people—this same God of Israel had now unveiled his son. And as Paul writes this, if you know the Hebrew scriptures, it's really obvious that he's telling his story in a way that will make people think of the old prophets, especially Jeremiah and Isaiah.  Jeremiah wrote about the Lord knowing him and calling him before he was even formed in his mother's womb.  And when Isaiah writes about the servant—the one who in some places embodies Israel and in other places stands over against the people of Israel—Isaiah writes about the Lord forming him in the womb—calling him and naming him, giving him his prophetic vocation—before he's even born.  I think Paul calls back to the calling of Jeremiah and to Isaiah's servant, because when Jesus met him on the road to Damascus he gave him just this sort of divine calling…like the servant, the Lord “formed me in the womb to be his servant, to bring Jacob back to him”.  And as the Lord said to Jeremiah, “I appoint you a prophet to the nations” and to Isaiah, “I will give you as a light to the nations, that my salvation may reach to the end of the earth.” So these people in Galatia are claiming that Paul has forsaken the faith and traditions of his people, but what Paul is saying in response is that, one, it was Jesus himself who called him to this work and, two, that he has in no way forsaken the faith and traditions of his people.  To the contrary, he knows those traditions well and in light of this revelation that Jesus really is Israel's Messiah, then this good news isn't just for Israel…it's for everyone.  They think that Paul, in going to the gentiles—or maybe better in the way he's going to the gentiles—they see him as a people pleaser who is disloyal to the faith and Paul's saying that, no, it's just the opposite.  His message to the gentiles is the fulfilment of that faith—the fulfilment of Israel's calling and of the law and the prophets.  Paul had thought that being zealous for the law meant opposing Jesus, when in fact, in light of Jesus having risen from the dead, being zealous for the law means being zealous for Jesus and even taking this good news to the gentiles. This transformation in Paul and in his thinking points to another thing we might miss—or, in some cases, that's obscured by some translations—but Paul says that God unveiled his son in me.  We might expect him to say to me, but that's not how he puts it.  It's in me and I think Paul chose his words—as always—very carefully.  It's not just that God commissioned Paul to proclaim the good news about Jesus to the nations, as if it was just about what he said.  It is that, but I think Paul's key point here is that Paul himself has become a sort of embodiment of the gospel.  This Pharisee who was zealous for God, but in such a way that it made him zealous in his hatred for the gentiles and any Jews who might compromise with them, this Pharisee has been so transformed by the unveiling of God's son in Jesus, that his zeal for God has been turned upside-down—or maybe we should say, right-side-up—and now that zeal is taking him to the nations with that good news. Now, it took Paul a good while to work this out.  Meeting the risen Jesus forced him into a massive paradigm shift in his thinking and even his identity.  He had questions.  Big questions.  But he stresses he didn't go to “flesh and blood” to ask his questions or to get help sorting it all out.  Again, people were accusing him of having a human-made gospel and Paul reiterates that it not only came directly from Jesus, but even in sorting it all out for himself, he went to the Lord, not to other people.  Specifically, he says, he didn't go up to Jerusalem.  That's what most people probably would have expected him to do.  That's what I would have done, if I were in Paul's shoes.  That's where Peter and James were.  They were the chief apostles and the leaders of the church.  They'd been wrestling with all this good news stuff for a while already.  They were the ones who had spent years with Jesus himself.  They had the answers. But instead, Paul says he went to Arabia—in First Century geography, that meant Mount Sinai.  Why did Paul do that?  Because, again, he knew the prophets.  This time Paul echoes the story of Elijah.  If you're a First Century man of zeal, it makes sense to follow in the footsteps of Elijah—one of the greatest heroes of zeal. Think of the story of Elijah.  After the events on Mount Carmel and Elijah's slaughter of the prophets of Baal, King Ahab was angry.  Elijah was forced to run and hide, so he ran to Mount Sinai.  It made sense.  That was the place where the Lord had made his promises to Israel.  So Elijah went there.  He was tired.  He was depressed.  Despite all the Lord had done through him, Elijah was done.  He'd lost hope.  He went there to tell God as much.  He'd done everything he was supposed to do and—he thought—he'd failed.  He declares to the Lord, “I have been very zealous for the Lord of Hosts.”  (Notice how much that sounds like Paul.)  But the Lord wouldn't let go of Elijah.  He wouldn't accept his resignation.  Instead, he sent him to the wilderness of Damascus (again, sound familiar?) and there Elijah would be given the task to anoint a new king and a new prophet. So Saul of Tarsus, zealous for the Lord, on his way to Damascus, is met by the risen Jesus.  It was the most natural thing in the world, for Paul, to go from there to Mount Sinai, to take his zeal to the Lord, and to wrestle with the God of Abraham—to work it out until it all made sense again in light of Jesus the Messiah.  And from Mount Sinai, Paul says, the Lord sent him back to Damascus (just like Elijah) to announce the new king: Jesus the Messiah. So Paul's point is that after he met Jesus, he didn't go to Jerusalem—as his enemies seem to think he did.  He didn't go to work this all out with the original apostles.  He went, as Bishop Wright puts it so well, “he went off to do business with God, and he came to do business for God.”  And this business was to announce to the whole world that this Jesus, who was crucified and risen, Israel's Messiah, is the world's true Lord.  Paul includes these echoes of the old prophets to show how rather than being a betrayer of Israel, he's actually smack in the middle of God's Israel-shaped promises.  In calling back to Elijah, Jeremiah, and Isaiah, he's making the point that if anyone is being disloyal to the God of Israel or to the covenant—well—it's definitely not him.  The real betrayers are those who reject God's calling of Paul and his commission to take the good news of Jesus to the nations. That's as far as I'll go today.  There's a bit more to Paul's introduction and his telling of his own story, but we'll look at that next week.  So what does this mean for us?  Brothers and Sisters, notice again how everything for Paul is about Jesus the Messiah and how Jesus's resurrection from the dead is the lens through which he sees everything.  It ought to be the same way for us.  We need to be clear about what the gospel is and then we need to live in that gospel, live in this story with Jesus as its centre.  The gospel is the good news that this Jesus who was crucified has been raised from the dead and that he's the world's true Lord.  His death for sins has won the victory over sin and death and inaugurated God's new creation.  Brothers and Sisters, that's the story, that's the reality we need to live with and to live in.  Consider how it reshaped Paul.  He was zealous for the Lord, he was zealous for the covenant, he was zealous for the scriptures—for all the right things, but in the wrong way.  Meeting the risen Messiah didn't mean throwing it all away; it meant refocusing that zeal through a different lens—through Jesus.  For others—I'm thinking of those who came from a zealously pagan background—inhabiting the gospel was different in that it meant throwing everything away.  Or maybe it meant seeing the world, seeing life, seeing others through the new lens of Jesus rather than the lens of the old pagan gods or their old sinful ways of life or through the corrupt systems of the present evil age.  Inhabiting the gospel and reorienting ourselves and our lives around Jesus isn't an easy thing to do.  Even Paul had to go to Sinai for three years to wrestle with the reality of the risen Jesus.  But however hard it is and however long it may take, Brothers and Sisters, it's essential that we do this—we personally and we the church.  Part of being gospel people—of being slaves of the Messiah, as Paul puts it—means taking every thought captive to Jesus the Messiah and filtering it through this gospel lens.  Every thought, every value, every priority, every act, every bit of our zeal and turning it over and turning it inside-out, deciding whether we keep it or throw it away or rethink it in light of the good news about Jesus the Messiah. Let's pray: Heavenly Father, as you've unveiled your Son in Paul, you have also unveiled him in each of us.  We pray now for the grace to be faithful to this gospel calling and this gospel life—that your Son, Jesus, would truly be unveiled to everyone around us by the gospel work you are working in us by the power of your Spirit.  Keep Jesus, his cross, and his resurrection always before us, keep our eyes focused on him, and by your Spirit, help us to truly live in your good news.  Through Jesus we pray.  Amen.

We can play our part in seeing God do amazing things in our lives and the lives of others, by activating our faith. By definition, a miracle is a divine operation that happens outside of the laws of nature; it cannot be explained upon any natural basis. Amazingly, Jesus taught His disciples that God would do whatever we ask if we have faith, so faith is key to seeing miracles (Matthew 21:22). Even a little faith is powerful (Matthew 17:20).  In our convenience culture, there is a danger that we try to reduce the miraculous to a convenient formula. Faith is not an impersonal force, not a principle or a method. As we see from examples in the Bible, faith rests on the person of Jesus Christ. Our faith needs to be activated. Different times in the gospel we read Jesus saying ‘your faith has healed you' (Matthew 9:22 ESV; Mark 5:34 ESV; Luke 17:19; Luke 18:42).    The word used in the original language of the New Testament to describe healing is ‘Sozo'. It means “to preserve, rescue, save from death, or keep alive.” Sometimes, ‘Sozo' refers to spiritual salvation, resulting from a person's faith. For example, when a repentant prostitute washed Jesus' feet with her tears, He told her: “Your faith has saved you” (Luke 7:50). When Jesus said to certain people, “Your faith has made you well,” He was saying that their faith (their confidence in Him) caused God to bring their restoration. The power of Christ brought about the cure, but His power was applied in connection with their faith.   So, the value of one's faith does not come from the one who expresses it but from the one on whom it depends (Mark 10:52, Mark 11:22). In the case of a paralysed man at the pool of Bethesda where multitudes gathered to be healed (John 5:1-11). Jesus asked the man if he wanted to be made well. But he really didn't really understand the question. He thought the only way to be healed was to get into the pool at the right moment, but he couldn't do that. Jesus healed him anyway! This confused and needy man was healed by God's grace. He had no faith in Jesus at the time; he didn't even know it was Jesus who had healed him until later (John 5:12–13). That is how Jesus dealt with the sick in many cases. He separated their physical problems from their spiritual needs. Everyone whom Jesus willed to be healed was healed. Sometimes Jesus emphasised the faith they had, other times, in His great mercy, He healed those who had no faith and later drew them to Himself. So, what did Jesus mean when He told people, “Your faith has made you well”?   1. Faith in the authority of Jesus (Matthew 8:5-13) 2. Have faith to call on the name of Jesus (Mark 10:46-52; Isaiah 9:6-7; Isaiah 53:4-5; Mark 10:48; Exodus 15:26) 3. Faith to reach out to Jesus (Mark 5:24-34)  Apply    1. Faith in the authority of Jesus (Matthew 8:5-13). The story of the centurion whose servant was healed by Jesus appears both in the Gospels of Matthew and Luke. This centurion recognised that Jesus had authority and power in an area that he himself did not, that is physical healing. His own power and authority, great as it was, could not make his servant well again. His great faith on its own could not change the situation either. He needed the person and authority of Jesus. He activated his faith by finding Jesus and submitting to His authority. He had no doubt that sickness itself is under the authority of Jesus to command. Amazingly, Jesus would have willingly gone to the centurion's house out of compassion but responded according to his great faith instead. If you think of faith as a currency, it can only make a difference when you take it out of your purse or wallet! Similarly, when you activate your faith in God and allow yourself to believe in Him, the possibilities are endless. This means you act and talk like you have faith, you make decisions based on it, and you're not ashamed of it just like this centurion. The lesson here is that God alone is the miracle worker. So, come to Him, submitting to His authority in every area, just like this centurion. If you ask Him to work out His plans in your life as He sees fit, without pre-conditions, you will see miracles. Ask yourself: is it possible that you are limiting the size of your miracle because you have not put your faith in the authority of Jesus in your life? Make that decision, give Him first place to work as He sees fit without fear.   2. Have faith to call on the name of Jesus. In the story of Jesus's encounter with blind Bartimaeus, Jesus was leaving the city of Jerico with a large crowd following Him (Mark 10:46-52). Bartimaeus activated his faith by calling on the name of Jesus. He most likely knew who Jesus was through the scriptures that were read publicly, and by the many miraculous things Jesus was doing all around him. He called Jesus ‘Son of David', which showed that he believed Jesus to be the long-awaited Messiah, the King sent as the Saviour of the world, starting with Israel (Isaiah 9:6-7; Isaiah 53:4-5). Knowing who Jesus was and hearing about the miracles He was doing, Bartimaeus could hardly contain himself! Even in the face of discouragement Bartimaeus would not be silenced (Mark 10:48). This kind of faith caused Jesus to stop. He Jesus responded to the faith Bartimaeus had in His name, His reputation and person. Being blind, he had never seen Jesus, but that did not stop him believing Jesus. The same is true today. Jesus is the same yesterday, today and forever. One of the names of God is ‘Jehovah Rapha' which means ‘The Lord who heals'. There's healing in His name (Exodus 15:26). Cry out to Jesus for mercy in your need and like Bartimaeus you will be saved, healed and delivered.   3. Faith to reach out to Jesus (Mark 5:24-34). In this final example, a woman's faith moved her to reach out and touch the garment of Jesus so she could be healed. This example illustrates powerfully that genuine faith relies on the person of Jesus. There were many who touched Jesus in that crowd, but only one had reached out to touch Him because of her faith in Him. Having to explain her bleeding in a crowded place would have been a great embarrassment to her, but she had faith in the divinity of Jesus, and in the compassion of Jesus. For her, Jesus was not just a good man, He is ‘Emmanuel', God with us in our pain, in our suffering. Her faith led her to believe that just taking hold of His garment would be sufficient for her healing. It is not the healing ministers that heal, it is not the longest, loudest prayer, it is Jesus and only Jesus who heals. If you reach out to Him now, He will answer you as He has promised. It is time like never before to activate our faith in the authority of Jesus, in the name Jesus, and to reach out to touch Jesus in our lives. Refuse to be held back by limitations and the discouragement of others. Go after God! If you draw near to God, He promises that He will draw near to you. 

We can play our part in seeing God do amazing things in our lives and the lives of others, by activating our faith. By definition, a miracle is a divine operation that happens outside of the laws of nature; it cannot be explained upon any natural basis. Amazingly, Jesus taught His disciples that God would do whatever we ask if we have faith, so faith is key to seeing miracles (Matthew 21:22). Even a little faith is powerful (Matthew 17:20).  In our convenience culture, there is a danger that we try to reduce the miraculous to a convenient formula. Faith is not an impersonal force, not a principle or a method. As we see from examples in the Bible, faith rests on the person of Jesus Christ. Our faith needs to be activated. Different times in the gospel we read Jesus saying ‘your faith has healed you' (Matthew 9:22 ESV; Mark 5:34 ESV; Luke 17:19; Luke 18:42).    The word used in the original language of the New Testament to describe healing is ‘Sozo'. It means “to preserve, rescue, save from death, or keep alive.” Sometimes, ‘Sozo' refers to spiritual salvation, resulting from a person's faith. For example, when a repentant prostitute washed Jesus' feet with her tears, He told her: “Your faith has saved you” (Luke 7:50). When Jesus said to certain people, “Your faith has made you well,” He was saying that their faith (their confidence in Him) caused God to bring their restoration. The power of Christ brought about the cure, but His power was applied in connection with their faith.   So, the value of one's faith does not come from the one who expresses it but from the one on whom it depends (Mark 10:52, Mark 11:22). In the case of a paralysed man at the pool of Bethesda where multitudes gathered to be healed (John 5:1-11). Jesus asked the man if he wanted to be made well. But he really didn't really understand the question. He thought the only way to be healed was to get into the pool at the right moment, but he couldn't do that. Jesus healed him anyway! This confused and needy man was healed by God's grace. He had no faith in Jesus at the time; he didn't even know it was Jesus who had healed him until later (John 5:12–13). That is how Jesus dealt with the sick in many cases. He separated their physical problems from their spiritual needs. Everyone whom Jesus willed to be healed was healed. Sometimes Jesus emphasised the faith they had, other times, in His great mercy, He healed those who had no faith and later drew them to Himself. So, what did Jesus mean when He told people, “Your faith has made you well”?   1. Faith in the authority of Jesus (Matthew 8:5-13) 2. Have faith to call on the name of Jesus (Mark 10:46-52; Isaiah 9:6-7; Isaiah 53:4-5; Mark 10:48; Exodus 15:26) 3. Faith to reach out to Jesus (Mark 5:24-34)  Apply    1. Faith in the authority of Jesus (Matthew 8:5-13). The story of the centurion whose servant was healed by Jesus appears both in the Gospels of Matthew and Luke. This centurion recognised that Jesus had authority and power in an area that he himself did not, that is physical healing. His own power and authority, great as it was, could not make his servant well again. His great faith on its own could not change the situation either. He needed the person and authority of Jesus. He activated his faith by finding Jesus and submitting to His authority. He had no doubt that sickness itself is under the authority of Jesus to command. Amazingly, Jesus would have willingly gone to the centurion's house out of compassion but responded according to his great faith instead. If you think of faith as a currency, it can only make a difference when you take it out of your purse or wallet! Similarly, when you activate your faith in God and allow yourself to believe in Him, the possibilities are endless. This means you act and talk like you have faith, you make decisions based on it, and you're not ashamed of it just like this centurion. The lesson here is that God alone is the miracle worker. So, come to Him, submitting to His authority in every area, just like this centurion. If you ask Him to work out His plans in your life as He sees fit, without pre-conditions, you will see miracles. Ask yourself: is it possible that you are limiting the size of your miracle because you have not put your faith in the authority of Jesus in your life? Make that decision, give Him first place to work as He sees fit without fear.   2. Have faith to call on the name of Jesus. In the story of Jesus's encounter with blind Bartimaeus, Jesus was leaving the city of Jerico with a large crowd following Him (Mark 10:46-52). Bartimaeus activated his faith by calling on the name of Jesus. He most likely knew who Jesus was through the scriptures that were read publicly, and by the many miraculous things Jesus was doing all around him. He called Jesus ‘Son of David', which showed that he believed Jesus to be the long-awaited Messiah, the King sent as the Saviour of the world, starting with Israel (Isaiah 9:6-7; Isaiah 53:4-5). Knowing who Jesus was and hearing about the miracles He was doing, Bartimaeus could hardly contain himself! Even in the face of discouragement Bartimaeus would not be silenced (Mark 10:48). This kind of faith caused Jesus to stop. He Jesus responded to the faith Bartimaeus had in His name, His reputation and person. Being blind, he had never seen Jesus, but that did not stop him believing Jesus. The same is true today. Jesus is the same yesterday, today and forever. One of the names of God is ‘Jehovah Rapha' which means ‘The Lord who heals'. There's healing in His name (Exodus 15:26). Cry out to Jesus for mercy in your need and like Bartimaeus you will be saved, healed and delivered.   3. Faith to reach out to Jesus (Mark 5:24-34). In this final example, a woman's faith moved her to reach out and touch the garment of Jesus so she could be healed. This example illustrates powerfully that genuine faith relies on the person of Jesus. There were many who touched Jesus in that crowd, but only one had reached out to touch Him because of her faith in Him. Having to explain her bleeding in a crowded place would have been a great embarrassment to her, but she had faith in the divinity of Jesus, and in the compassion of Jesus. For her, Jesus was not just a good man, He is ‘Emmanuel', God with us in our pain, in our suffering. Her faith led her to believe that just taking hold of His garment would be sufficient for her healing. It is not the healing ministers that heal, it is not the longest, loudest prayer, it is Jesus and only Jesus who heals. If you reach out to Him now, He will answer you as He has promised. It is time like never before to activate our faith in the authority of Jesus, in the name Jesus, and to reach out to touch Jesus in our lives. Refuse to be held back by limitations and the discouragement of others. Go after God! If you draw near to God, He promises that He will draw near to you. 

Yet even now, be free from your captivity! Leave Babylon and the Babylonians. Sing out this message! Shout it to the ends of the earth! The Lord has redeemed his servants, the people of Israel (Isaiah 48:20). Thank you, Abba!

"For I am ready to set things right, not in the distant future, but right now! I am ready to save Jerusalem and show my glory to Israel" (Isaiah 46:13). Glory to God!

For it is the day of the Lord's revenge, the year when Edom will be paid back for all it did to Israel (Isaiah 34:8). We are chosen!

What makes the difference between the fate of sinful Babylon and sinful Israel-- Isaiah 47-48 prepares us for the first serial reading in public worship on the Lord's Day. In these thirty-seven verses of Holy Scripture, the Holy Spirit teaches us that for the sake of His Name and praise, which the Lord has invested in them, the Lord delivers Israel.

The destruction of Damascus (Isaiah 17:1): In 732 BC, the Assyrian king Tiglath-pileser III conquered Damascus, fulfilling this prophecy.The fall of Samaria (Isaiah 17:3): The Assyrian king Sargon II captured the city of Samaria in 722 BC, leading to the fall of the northern kingdom of Israel.The desolation of the land (Isaiah 17:9): The Assyrian invasions left the region desolate, as the prophecy foretold.The fading of the glory of Jacob (Isaiah 17:4): The northern kingdom of Israel lost its power and influence after its fall to the Assyrians.The judgment on the nations (Isaiah 17:12-14): The prophecy speaks of the nations being driven like chaff by a storm, which can be seen as a metaphor for the rise and fall of empires throughout history.The destruction of Babylon (Isaiah 13:19-22): Babylon was conquered by the Medes and Persians in 539 BC, fulfilling this prophecy.The fall of Tyre (Isaiah 23:1): The city of Tyre was besieged and destroyed by Alexander the Great in 332 BC.The desolation of Tyre (Isaiah 23:9): After Alexander's conquest, Tyre was left in ruins and never regained its former glory.The scattering of the inhabitants of Tyre (Isaiah 23:15): The people of Tyre were dispersed throughout the world, as the prophecy predicted.The judgment on Egypt (Isaiah 19:1-15): Egypt experienced numerous invasions and changes of rulers throughout history, fulfilling this prophecy.The civil strife in Egypt (Isaiah 19:2): Egypt has experienced internal conflicts and political instability throughout its history.The drying up of the Nile (Isaiah 19:5-6): Although not a literal fulfillment, the Nile River has faced challenges due to pollution and water management issues, causing it to become less life-sustaining.The destruction of the idols of Egypt (Isaiah 19:1): Many of Egypt's ancient idols and temples were destroyed or abandoned over time.The judgment on Cush (Isaiah 18:1-7): The region of Cush, or ancient Ethiopia, has experienced numerous conflicts and changes of rulers throughout history.The judgment on the Philistines (Isaiah 14:29-32): The Philistines were conquered and their cities destroyed by the Babylonians in the 6th century BC.The judgment on Moab (Isaiah 15-16): Moab was conquered by the Babylonians and later by the Persians, fulfilling this prophecy.The judgment on Damascus (Isaiah 17:1): In addition to the Assyrian conquest, Damascus has been conquered and destroyed multiple times throughout history.The judgment on the nations (Isaiah 21:1-10): The prophecy speaks of the fall of various nations, which can be seen as a metaphor for the rise and fall of empires throughout history.The restoration of Israel (Isaiah 19:23-25): Although not fully realized, there have been instances of cooperation and peace between Israel, Egypt, and Assyria (modern-day Iraq) throughout history.

Prophecy - Israel - Eternal Endurance of Israel Isaiah 66:22 Jeremiah 31:35-37 Romans 11:1 Romans 11: 25-26 Dr. Mitchell presents the several scriptures on the eternal endurance of the nation of Israel. --- Send in a voice message: https://podcasters.spotify.com/pod/show/unchanging-word/message

The Lord gave me a prophetic dream about Israel. He said Isaiah 11:11 is happening now, also don't miss the last 15 minutes, Apostle Liberty releases an important announcement.

Guest speaker, Roy Schwarcz, teaches on the Names of Yeshua from Isaiah 9.

Guest speaker, Roy Schwarcz, teaches on the Names of Yeshua from Isaiah 9.

Treasuring Christ Church - Athens, GA. Pastor Boyd Johnson

“Why Stand With Israel Today?” – “We are tied to the Jewish people.” – Through Abraham all the nations were formed. * Genesis 12:3 I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you." - God has never departed from Israel: * Isaiah 54:8 In a surge of anger I hid my face from you for a moment, but with everlasting kindness I will have compassion on you," says the LORD your Redeemer. - We are all Jews by faith: * Romans 2:28-29 A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical. No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man's praise is not from men, but from God.

Isaiah is a challenging book to study and even more challenging to understand. Many people avoid it because of its length, its prophetic language or its difficulty to understand without historical knowledge. These are certainly challenges, but Isaiah is too important a book NOT to read. Yes, it can be challenging, long and difficult to grasp in context, but this study will take you through that and help guide you on your way to becoming familiar with some of the most important prophecies in the Bible. This study will cover the first half of Isaiah. Because there is no cohesive narrative within Isaiah; it is a collection of prophetic words to various nations at different times; we are breaking it up in half to make it easier to digest. In this study, we will look at Isaiah chapters 1-33. From this study, you will gain the necessary historical background, insights into what has been fulfilled and what has not and all that you need to keep reading and know God's Word through the Prophet Isaiah. -----------LINKS----------Support 10WB on Patreon: https://www.patreon.com/10weekbibleThe 10 Week Bible - http://www.10WeekBible.comTwitter: @DarrenHibbs - https://twitter.com/DarrenHibbsSign up for my newsletter - http://www.darrenhibbs.comGet a copy of the 10 Week Bible Study today - https://www.amazon.com/Darren-Hibbs/e/B00B4I47CE/ref=as_li_ss_tl?ie=UTF8&linkCode=sl2&tag=darrenhcom0a-20&linkId=401f3d79974c70929517936977e32df9My other YouTube Channel: https://www.youtube.com/channel/UChUU0XHSHuhSyN8qk-7efYgSupport the show

In this episode we discuss the parable of the persistent widow from Luke 18. Jesus speaks this parable in context to the discussion of the sudden and apocalyptic coming of the messianic kingdom in Luke 17:20-37. As has been common throughout Jewish liturgical history, this parable is spoken to encourage faith and prayer for the coming of the Messiah and the day of the Lord. Show notes The apocalyptic context of the parable - Luke 17:20-37 (5:32) Allegory: the widow and the judge - Lamentations 1:1; Isaiah 54:4 (13:02) The “elect” in its covenantal context - Isaiah 65:9-22; 1 Enoch 1:8-9 (18:14) The delay and losing heart (22:18) Similar language in Second Temple literature - Sirach 35:14–25; 36:1-29 (28:35) Liturgy and the redemption of Israel - Isaiah 62:1-7; Amidah; Didache 10:5-6 (35:56) Modern approaches to the parable (47:35)

This chapter deals with the destruction of Israel, to the point that only a remnant remains. But those who destroy and scatter her shall be destroyed. For Shawn White's show notes, go here.

Pastor Mike Colaw teaches on the prophet Isaiah, "No more tears."

The Jewish people returned to Israel with a heart of stone, but God is beginning to remove it. Hear Eliel's miraculous story of how Jesus gave him a new heart and a new life. And join millions praying for 21 days for Israel's salvation! TreeofLifeIsrael.orgGod is opening up the eyes of His people Israel more than any time in the last 2,000 years. Find out more about our online and street evangelism and our pro-life work in Israel here!Support the show

Praying for Israel - Isaiah 62 Fast | Carlos Sarmiento | 4 16 23 by Remnant Christian Center

Restoration: 724. arukah healing of a wound, restoration, healing, restoration of Israel Isaiah 58:8 restoration of walls of temple 2 Chronicles 24:13, of walls of Jerusalem (compare Fi above) Nehemiah 4:1 600 apokathístēmi (from 570 /apistía, "separated from" and 2525 /kathístēmi, "have a definite standing") – properly, restore back to original standing, i.e. that existed before a fall; re-establish, returning back to the (ultimate) ideal; (figuratively) restore back to full freedom (the liberty of the original standing); to enjoy again, i.e. what was taken away by a destructive or life-dominating power. 600/apokathistēmi ("reestablish") emphasizes separation from the former, negative influence to enjoy what is forward (the restoration). 2675 katartízō (from 2596 /katá, "according to, down," intensifying artizō, "to adjust," which is derived from 739 /ártios, "properly adjusted") – properly, exactly fit (adjust) to be in good working order, i.e. adjusted exactly "down" to fully function. ethically, to strengthen, perfect, complete, make one what he ought to be: τινα (1 Peter 5:10 (see above)); Galatians 6:1 --- Send in a voice message: https://anchor.fm/anthony-wilson/message Support this podcast: https://anchor.fm/anthony-wilson/support

In this episode we will look at the NT passages which demonstrate OT prophecy as being fulfilled with respect to the Gentiles having access to God.  This access is through the blood of Christ to be able to become partakers of the Holy Spirit of God.  The promise of salvation now being fulfilled as it is offered to the Gentiles.  We will also see a similar patter of God's behavior towards Israel just as in the OT.  Sadly even though Israel had the promises, because they wouldn't humble themselves; God ended up destroyed many of the people.  The same thing happened again when Christ came.  He spoke to them in parables specifically so they would NOT understand, NOT repent and NOT be healed.  This is recorded in Mathew ch 13.  The same prophecy of judgement upon Israel Isaiah spoke is repeated by Christ to Israel.  Paul also repeats some of the same prophecy's of judgement.  God knowing this beforehand, extends the offer of salvation to the Gentiles.  Part 4C will look at the NT passages from Mathew through the book of Acts.  Part 4D will cover the book of Romans to the end of the NT.Passages covered:  Mathew 4:12-17, 10:5-7, 12:15-21, 13:10-16, 28:19-20;  Mark 11:15-17;  Luke 2:30-32, 24:44-49;  Acts 9:15, 10:12-19, 10:34-11:1, 11:16-18, 13:46-47, 14:16-17, 27, 15:7-19, 18:5-6, 26:16-23, 28:23-28

Rev. Brian Carpenter

“I will give you the treasures of darkness And hidden riches of secret places, That you may know that I, the Lord, Who call you by your name, Am the God of Israel” (Isaiah 45:3). The Beatitudes “And seeing the multitudes, He went up on a mountain, and when He was seated His disciples came […] The post Jesus Offers Eternal Life…the Kingdom of Heaven…Treasures…Hidden Riches…Amen! appeared first on Wonder & Reality.

“Listen to this, you descendants of Jacob, you who are called by the name of Israel and come from the line of Judah, you who take oaths in the name of the Lord and invoke the God of Israel…” (Isaiah 48) Part 3 of 3

“Listen to this, you descendants of Jacob, you who are called by the name of Israel and come from the line of Judah, you who take oaths in the name of the Lord and invoke the God of Israel…” (Isaiah 48) Part 2 of 3

“Listen to this, you descendants of Jacob, you who are called by the name of Israel and come from the line of Judah, you who take oaths in the name of the Lord and invoke the God of Israel…” (Isaiah 48) Part 1 of 3

Isaiah 62:4-5 No longer will they call you Deserted,     or name your land Desolate. But you will be called Hephzibah,     and your land Beulah; for the Lord will take delight in you,     and your land will be married. As a young man marries a young woman,     so will your Builder marry you; as a bridegroom rejoices over his bride,     so will your God rejoice over you. Follow Dr. Bat Sheva Marcus! Facebook fan page Instagram: @drbatsheva Book: Sex Points www.DrBatSheva.com Follow Rabbi Linzer! Rabbi Linzer's other podcasts YCT Facebook community Instagram: @YCTorah www.YCTorah.org Have a question for Rabbi Linzer and Bat Sheva Marcus? Click to submit yours! Moderated by Sara Rozner Lawrence. Produced by Billy Procida.