Podcasts about jerusalem jesus

20250427 6PMp RI Fear God but do not be afraid Luke 12:1-12 On the Road with King Jesus.  On the road to Jerusalem Jesus has told to his disciples things in private, which will eventually be made widely known.  He calls his disciples his friends, and tells them to fear God, yet not be afraid. Fear God means a proper respect for God, that keeps us from sinning. Yet we ought not be afraid because God is our loving Father who sees and cares. He does not forget even the sparrows. He explains that the Spirit will give words to say, when the world coerces us to go its way. The times ahead may be very difficult for those who follow Jesus. Speaker: Ron Irving.

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PALM / PASSION SUNDAY everything in between shouting & silence Luke 19:29-40 (Jesus enters Jerusalem) Jesus doesn't instigate his own parade. Instead, just his quiet presence alone inspires the multitude to shout out and praise God. When the religious leaders try to silence the crowd, Jesus tells them that the noise level isn't the point—even the stones would cry out if they were silent. It takes wisdom to know when our voice is needed and when it's just noise.

Jesus is on his way to Jerusalem. He is aware that this is a critical time, and the danger of getting derailed is imminent. The pressure is building from the criticisms of the Jewish leaders and the impatient crowds and the confused disciples. These are not peaceful times in his ministry. Jesus must stay the course if he is to usher in the reign and rule of God.

What if you could know the future? In Luke 21, Jesus reveals what is to come—both the destruction of Jerusalem and His ultimate return. This sermon explores His prophetic words, showing how history confirms His truth and how His promises shape how we live today. The Destruction of Jerusalem – Jesus foretells the fall of the Temple, which occurred in 70 AD, warning His followers to remain faithful through persecution. The Coming of the Son of Man – The chaos of the world is not the end; it points to Jesus' return in power and glory. The Posture of Faithful Awaiting – Jesus calls us to be spiritually prepared as we await His return. Takeaways Watch Yourselves – Do not be weighed down by sin or the distractions of life. Stay Awake – Remain spiritually alert and ready for Christ's return. Pray Hard – Seek God's strength to endure trials and temptation. Stand Firm – Endure faithfully and boldly witness for Christ. Listen Well – Stay grounded in God's Word, the only truth that endures. Knowing the future changes how we live today. Are you ready? Watch, be encouraged, and trust in the One whose words will never pass away.

Es geschah auf dem Weg nach Jerusalem: Jesus zog durch das Grenzgebiet von Samárien und Galiläa. Als er in ein Dorf hineingehen wollte, kamen ihm zehn Aussätzige entgegen. Sie blieben in der Ferne stehen und riefen: Jesus, Meister, hab Erbarmen mit uns! Als er sie sah, sagte er zu ihnen: Geht, zeigt euch den Priestern! Und es geschah: Während sie hingingen, wurden sie rein. Einer von ihnen aber kehrte um, als er sah, dass er geheilt war; und er lobte Gott mit lauter Stimme. Er warf sich vor den Füßen Jesu auf das Angesicht und dankte ihm. Dieser Mann war ein Samaríter. Da sagte Jesus: Sind nicht zehn rein geworden? Wo sind die neun? Ist denn keiner umgekehrt, um Gott zu ehren, außer diesem Fremden? Und er sagte zu ihm: Steh auf und geh! Dein Glaube hat dich gerettet. (© Ständige Kommission für die Herausgabe der gemeinsamen liturgischen Bücher im deutschen Sprachgebiet)

Es geschah auf dem Weg nach Jerusalem: Jesus zog durch das Grenzgebiet von Samárien und Galiläa. Als er in ein Dorf hineingehen wollte, kamen ihm zehn Aussätzige entgegen. Sie blieben in der Ferne stehen und riefen: Jesus, Meister, hab Erbarmen mit uns! Als er sie sah, sagte er zu ihnen: Geht, zeigt euch den Priestern! Und es geschah: Während sie hingingen, wurden sie rein. Einer von ihnen aber kehrte um, als er sah, dass er geheilt war; und er lobte Gott mit lauter Stimme. Er warf sich vor den Füßen Jesu auf das Angesicht und dankte ihm. Dieser Mann war ein Samaríter. Da sagte Jesus: Sind nicht zehn rein geworden? Wo sind die neun? Ist denn keiner umgekehrt, um Gott zu ehren, außer diesem Fremden? Und er sagte zu ihm: Steh auf und geh! Dein Glaube hat dich gerettet. (© Ständige Kommission für die Herausgabe der gemeinsamen liturgischen Bücher im deutschen Sprachgebiet)

On the way to Jerusalem [Jesus] was passing along between Samaria and Galilee. And as he entered a village, he was met by ten lepers, who stood at a distance and lifted up their voices, saying, “Jesus, Master, have mercy on us.” When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; and he fell on his face at Jesus' feet, giving him thanks. Now he was a Samaritan. Then Jesus answered, “Were not ten cleansed? Where are the nine? Was no one found to return and give praise to God except this foreigner?” And he said to him, “Rise and go your way; your faith has made you well.”(English Standard Version)

Read OnlineJesus said, “Woe to you, scribes and Pharisees, you hypocrites. You are like whitewashed tombs, which appear beautiful on the outside, but inside are full of dead men's bones and every kind of filth. Even so, on the outside you appear righteous, but inside you are filled with hypocrisy and evildoing.”  Matthew 23:27–28This would not have been an easy thing for the scribes and Pharisees to hear. It is a hard truth, spoken by our Lord, partly in an attempt to shake them free of their sin. And even though they may not have enjoyed hearing this clear condemnation spoken, since it came from the Savior of the World, we can be sure that these are words of the deepest love and were spoken so that these men would repent and change their ways. Perhaps each of us, at times, feels like criticizing another. Most often, when we feel this way, it stems from our own personal sin of anger.Perhaps we were hurt by another and that hurt results in a desire for a form of vengeance that comes from anger. But this was not the case with Jesus.First, these words were spoken by Jesus to his disciples and to the crowds of people, not only to the scribes and Pharisees. So in many ways Jesus spoke this for the good of those who were suffering under the misguided leadership of these religious leaders. But Jesus knew that these leaders would also hear His words, so He spoke those words to them. But unlike us, He did it out of perfect virtue so as to care for their souls.At times, each one of us needs to hear Jesus rebuke us in love. If any of the scribes and Pharisees were open at that time, then Jesus' words would have first stung them to the heart but then had the powerful effect of challenging them to change. They needed this and so do we. When we become stuck in our sins, especially if obstinacy sets in, then we need to allow Jesus to challenge us firmly. Such a challenge can be rattling, but that rattling is sometimes necessary. Emotion and passion can lead to sin, but it can also lead to repentance and conversion. The passion with which Jesus spoke became an instrument by which their own passions made them sit up and take notice. The result was that they either became more steeped in their sin or they repented. And though most became even more steeped in sin, which ultimately resulted in their persecution and death of Jesus, we can hope that there were some who did repent, such as Nicodemus. Reflect, today, upon the strength of Jesus' words to these religious leaders. Though they were supposed to be both “religious” and “leaders,” they were neither. They needed Jesus' strength, courage and firmness. They needed to be confronted directly and receive the hard and clear truth about their sin. Reflect upon what it is in your own life that Jesus wants to say to you. Is there an area of your life in which our Lord needs to address you with passion, strength, clarity and firmness? Most likely there is. Perhaps not in an area of serious sin like it was with these scribes and Pharisees, but if we are open, Jesus wants to powerfully go after every sin within us. Open yourself to Him and allow Him to help rid you of the sins with which you struggle the most. And be grateful for this grace when He does. My passionate Lord, You hate sin but love the sinner. You perfectly desire to rid me of all sin and all attachment to sin. Please open my mind and heart to hear Your rebukes of Love so that I may respond to Your invitation to repent with all my heart. I love You dear Lord. Free me from sin so that I may love You more. Jesus, I trust in You.Source of content: catholic-daily-reflections.comCopyright © 2024 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.Featured image above: Jerusalem - Jesus among the scribes mosaic, via Adobe

Talk 34 Mark 11:11-33 The ‘cleansing' of the Temple Welcome to Talk 34 in our series on Mark's Gospel. In this talk and the next we'll be looking at Mark 11:11-33. This passage contains two stories – the cursing of the fig tree and what is often referred to as the ‘cleansing' of the Temple (although I shall suggest that this is not the best description of what Jesus was doing). The fact that these stories are interwoven in the text and that they both happened within the same 24-hour period strongly suggests that they have a common theme.   As we shall see, it's possible to see both these events as two enacted parables announcing the termination of the temple as a place of worship and God's rejection of Israel because of his anger that they have rejected his Son, something which is backed up by the parable of the tenants which immediately follows in 12:1-12. Today we'll concentrate on the temple. Next time we'll consider why Jesus cursed the fig tree. But first, let's outline the story.   Verses 11-14. Jesus curses a fig tree because of its lack of fruit. Jesus and the apostles are staying in Bethany, possibly with Martha and Mary. On the way into Jerusalem Jesus is hungry and seeing a fig tree in leaf he goes to find out if there is any fruit on it. Finding nothing but leaves he says, May no one ever eat fruit from you again. And, jumping to verse 20, we see that the fig tree has withered from the roots. But first, we have verses 15-19.   Verses 15-19. Jesus cleanses the Temple. When he reaches Jerusalem, Jesus goes into the temple and drives out the people who are buying and selling there. He overturns the tables of the money changers and won't allow anyone to carry merchandise though the temple courts. He reminds them of what God has said in Isaiah 56:7 – My house will be a house of prayer for all nations – and, quoting Jeremiah 7:11, adds, But you have made it a den of robbers. This angers the Jewish religious leaders and they start to look for a way to kill him. In the evening Jesus returns to Bethany.   Verses 20-25. Jesus teaches a lesson on faith from the fig tree which has withered. The next day, as they're going back into Jerusalem Peter points out that the fig tree Jesus cursed is withered. Jesus replies:   Have faith in God, I tell you the truth, if anyone says to this mountain, 'Go, throw yourself into the sea,' and does not doubt in his heart but believes that what he says will happen, it will be done for him. Therefore, I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours. And when you stand praying, if you hold anything against anyone, forgive him, so that your Father in heaven may forgive you your sins.   We'll be looking at this in more detail next time, so now verses 27-33.   Verses 27-33. Jesus is challenged by the Jewish leaders. They arrive back in Jerusalem and Jesus is confronted by the Jewish religious leaders who challenge him over what he has just done in the temple. By what authority had he done it? Jesus avoids answering their question but counters with another one. Was John's baptism of divine or of human origin? Realising that whatever answer they gave could lead them into criticism, they say, We don't know. So Jesus replies, Neither will I tell you by what authority I am doing these things.   So, having now outlined the passage, let's begin by considering the significance of Jesus' actions in the temple.   The significance of Jesus' actions in the temple To understand this fully we need to look back into the Old Testament. If you know your Bible well, you will know that there were in fact three temples built in Jerusalem: ·      Solomon's Temple, which was Israel's first temple ·      Zerubbabel's Temple, built to replace Solomon's Temple after its destruction by Nebuchadnezzar ·      Herod's Temple, the temple at the time of Jesus. However, the purpose for which the original temple was built remained the same, and we can learn much about this from Solomon's prayer of dedication in 1 Kings 8:12-61.   A place for God to dwell for ever (v13) Although Solomon's purpose was for the temple to be a place for God to dwell in, he knew that God couldn't be contained in a building, however magnificent it might be. Note what he says in verse 27: The heavens, even the highest heaven, cannot contain you. How much less this temple I have built!   And in verse 30 he recognises that heaven is God's dwelling place: Hear the supplication of your servant and of your people Israel when they pray toward this place. Hear from heaven, your dwelling place, and when you hear, forgive (cf. vv. 39,43, 45).   But what perhaps Solomon didn't understand was that God's ultimate plans were not for a physical temple made by men (Acts 7:48), but for a spiritual temple comprised of God's people themselves (1 Corinthians 3:16, 2 Corinthians 6:16, Ephesians 2:21-22, 1 Peter 2:4-10). More on this later.   A place for the Name of the Lord (vv. 17,18, 19, 20, 29,43,48) What does Solomon mean when he talks about building a temple for the Name of the Lord? In Bible times a name was not just a label, but something intended to represent the true nature of the person holding that name. The Name of the Lord has been defined as God himself, actively present, in the fulness of his revealed character.   And in the Psalms his name is linked with his righteousness, faithfulness, salvation, holiness, goodness, mercy, love, truth, and glory. If the temple was to be a place for God to dwell in, a place for the Name of the Lord, it must be a place that stood for and demonstrated all these divine qualities.   A place of prayer for all the peoples of the earth (vv. 28, 29, 30, 33, 38, 41-44, 48, 49) From the number of references to prayer in 1 Kings 8 it's clear that prayer was to be its primary purpose. Indeed, God himself was to say later through the prophet Isaiah:   My house will be a house of prayer for all nations (Isaiah 56:7).   Note that it was not only to be a house of prayer, but a house of prayer for all nations. This aspect of Solomon's purpose in building the original temple is expressed in his prayer that God would even answer the prayers of foreigners and do whatever they ask of him so that all the peoples of the earth may know your name and fear you, as do your own people Israel… (vv41-43) and may know that the LORD is God and that there is no other (v. 60).   So Solomon's purposes in building the temple were that it should be:   A place for God to dwell in for ever A place for the Name of the Lord A place of prayer for all nations – a place where people might come to know the Lord.   But it's clear from Jesus' actions that these purposes were being frustrated by the Jewish people. Foreigners were treated with contempt and fleeced by the money changers. The qualities associated with the Name of the Lord were entirely absent. It was certainly not a fit dwelling place for God. And Jesus was right to be angry. Anger is not sin. It's right to be angry about sin.   But were these the only reasons for his actions? Was he really cleansing the temple? Or was he perhaps declaring by his actions that the time for the temple was about to come to an end? In Mark 13:2 he certainly predicted its destruction, something which was literally fulfilled in AD 70. Could this have been the significance of his cursing the fig tree? We'll come to that next time, but today let's consider how God's plans for the temple relate to Jesus himself, and then to his church.   Jesus as God's temple As we bear in mind God's original purposes for his temple, we see that these are wonderfully fulfilled in Jesus himself. If the characteristics of the divine nature were not being displayed in the temple as they should, they most certainly were in Jesus, in whom dwelt all the fulness of deity in bodily form (Colossians 2:10). Jesus embodied all that the Name of Yahweh stood for. He was God manifest in the flesh (1 Timothy 3:16 KJV). Jesus himself was the true temple. If that sounds strange, bear in mind that in Matthew 12:6, referring to himself, Jesus said, In this place is one greater than the temple. He also referred to his own body as the temple (John 2:19-21).   All the purposes of the temple were fulfilled in the coming of Jesus. With his death, about to take place in less than a week, the temple was to become redundant, its veil torn in two from the top to the bottom. The middle wall, the barrier that separated the Gentiles from the Jews was destroyed (Ephesians 2:14). We need no longer look to the temple for the answer to our prayers. It's not in the temple, but in Jesus that we have the answer. Because of his sacrificial death on the cross, all who believe, both Jew and Gentile, have access to God through Jesus.   The church as God's temple Despite Solomon's prayer that the temple he had built would be God's dwelling place for ever, God himself never intended the temple in the Old Testament to be permanent. It was a prophetic symbol of Christ himself and of his church. Listen to what Paul says to the Corinthians. Don't you know that you yourselves are God's temple and that God's Spirit lives in you? (1 Corinthians 3:16).   And he tells the Ephesians that all who believe in him, whether Jew or Gentile, are:   Members of God's household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord. And in him you too are being built together to become a dwelling in which God lives by his Spirit (Ephesians 2:19-22).   And 1 Peter 2:4-10 describes Jesus as the living stone, rejected by men, but precious to him, and tells us that we too, like living stones, are being built into a spiritual house to be a holy priesthood. We are his chosen people, a royal priesthood, a holy nation… we are now the people of God.   And 2 Corinthians 6:16 What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said: "I will live with them and walk among them, and I will be their God, and they will be my people."   What a privilege. We are the temple. But privilege always carries with it responsibility. We need to learn lessons from the mistakes God's people made of old. But let me first remind you of what we have said so far. I have suggested that, rather than cleansing the temple (i.e. making it fit for purpose), Jesus was actually expressing his anger at the way the temple had been defiled by the people of his day and that by his action in driving them out he was declaring an end to the temple which was shortly to be destroyed. It was no longer fit for purpose. It was no longer the dwelling place of God, no longer a place that represented all that his Father stood for, no longer a house of prayer for all nations where all the people of the world might come to know the Lord.   I have suggested that during his time here on earth the Lord Jesus himself was the true temple, the dwelling place of God, one who did represent and manifest all that the Father stood for, and that since his departure to heaven it is his purpose that the church, which is his body should fulfil the same role. The question is, are we? Or is it possible that we too are defiling God's temple?   Are we defiling God's temple, the church? Let's be clear. We're not talking about a church building. We're talking about the company of God's people, the church. Each of us needs to examine our heart on this matter, but it might help to call to mind some of the areas where some of the early Christians sometimes failed:   ·      Thinking of Ananias and Sapphira (Acts 5), are there times when we are not always strictly honest with each other? ·      Thinking of the Corinthians, are we defiling the temple by our divisions, especially over church leaders? ·      Are we sometimes guilty of failing to put the needs of others before our own as the Corinthians were at the Lord's Supper (1 Corinthians 11)? ·      Is there sexual immorality among us as there was with them (1 Corinthians 6)? ·      Are there idols in our lives (2 Corinthians 6:16)? If we really want our gatherings to be times where   ·      we experience God's holy presence ·      where the Name of the Lord and all that he stands for is honoured and exemplified ·      where we can expect our prayers to be answered ·      and where people of all nations may come to know the Lord let's examine our hearts and put right anything that might hinder the church from being the temple God intends it to be. In both Old and New Testaments there were serious consequences for defiling the Lord's temple. But, thank God, if we confess our sin, he is faithful and just, to forgive us our sin and to cleanse us from all unrighteousness. If we really want it, our church can be just what God wants it to be. May it be so, for the sake of his Name.      

We Have Not Obeyed His Voice Daniel 9:1-27 by William Klock Last week we looked at the resurrection story in John 20 as it continued into the evening that first Easter Sunday—as Jesus appeared to his disciples while they were hiding, as he breathed new life into them through the Holy Spirit, and as he commissioned them with those words, “Even as the Father sent me, I am sending you.”  With those actions, with those words, with that little group of disciples hiding in Jerusalem Jesus began the renewal of Israel.  That was the beginning of a new people called to be light in the darkness and sent out to boldly proclaim the good news and the coming of God's kingdom.  At its core it was the same mission that the people of God had had since Abraham: to be light in the darkness, to make the one, true God known to the nations.  But now, recentred in Jesus, this people would go out—as I said—as prophets, priests, and kings.  As prophets, calling first Judah, then the nations to repentance.  As priests, mediating, proclaiming the good news about Jesus who has died, who has risen, and who is now the world's true Lord—it's King.  And as kings, as we make real Jesus' kingdom in practical ways in the world, anticipating that day when we will reign with him. And the New Testament tells us how those disciples went out into the world as prophets, priests, and kings.  We read of their faithfulness.  We read how they were opposed and persecuted and even killed.  And yet we also see the seeds of what would come as little churches popped up all over the Roman Empire—even right under the nose of Caesar himself in Rome.  And history shows us how the gospel continued to conquer and transform the world, until even mighty Caesar submitted himself and his empire to Jesus.  The gospel did its work.  The old gods were defeated and their temples torn down—even turned into churches.  The perverted sexual ethics of the Greeks and Romans faded away.  The brutal gladiatorial games were outlawed.  Slavery became a thing of the past.  Women and children came to be valued and abortion and infanticide were done away with.  The gospel taught the world about grace and mercy.  It wasn't perfect by any means, but I think most of us really have very little grasp just how much the power of the gospel transformed Western Civilisation for the better and in ways that displayed the life of the Spirit, that honoured Jesus, and that glorified God. But what happened to all that?  Christendom has fallen.  The world around us is retreating back into darkness.  Anti-gospel philosophies are taking over.  Sexual immorality has become rampant in just a few short decades.  We're back to murdering our children before they're born.  The church has fallen out of favour.  Christians are mocked.  And while the gospel is still active, gone are those days when it captured whole peoples and radically transformed their societies.  Instead, it's become a regular thing to hear of prominent Christians apostatising.  Whole churches forsake the gospel.  Even our covenant children are turning away in troubling numbers. Again, what happened?  Could it be that we can learn something from Israel's story of discipline and exile?  That's what got me thinking about preaching through the book of Daniel.  The church today in the West seems to be in a sort of exile and Daniel offers us timely wisdom—showing us how to be faithful in an alien land and how to be light in a darkness that does its best to snuff us out.  And I think a part of that wisdom that Daniel offers also addresses the question of “Why?”  Why did this happen?  If anything is clear in Daniel, it is that God is sovereign and that even the raging beasts of empire ultimately serve his purposes.  And so as we find ourselves in exile, the story of Israel's exile helps to answer why—if we have the humility to see it.  And, I think, Daniel 9 exhorts us to just that sort of humility.  It exhorts us to see the hand of God at work to fulfil his purposes in even the fall of Christendom and the demise of the church.  God's people don't just happen to experience defeat and they aren't dragged into exile by random chance.  Israel's story reminds us that God has always had a purpose for his people—in the old covenant and in the new—and that he will do whatever it takes to make us the holy people, the light-in-the-darkness people he needs us to be.  And that includes refining us to remove the dross, like gold in a crucible, when we've failed.  There's no Old Testament prophecy foretelling our current situation, but I think Israel's story should prompt us to ask with great humility how we have failed in our prophetic, priestly, and kingly roles.  It should prompt us to confess our sins, and to pray for the Lord's gracious and merciful renewal.  So let's look at Daniel 9, starting with verses 1 and 2: In the first year of Darius the son of Ahasuerus, by descent a Mede, who was made king over the realm of the Chaldeans—in the first year of his reign, I, Daniel, perceived in the books the number of years that, according to the word of the Lord to Jeremiah the prophet, must pass before the end of the desolations of Jerusalem, namely, seventy years.   We're back in the space between Chapters 5 and 6.  Babylon has fallen to the Persians.  Israel's great enemy is gone.  But Israel is still in exile.  When will it end?  When will the people return to Jerusalem?  What does Daniel do?  He turns to scripture.  Daniel would not have had the Bible or even the Old Testament as we know it, but he did have both the Law and the Prophets in some form.  And so Daniel goes to the Prophets and specifically to the Prophet Jeremiah.  Jeremiah had spoken of the exile lasting seventy years and as Daniel calculates it that seventy years is nearly up. Before we go on, this is the first hint we get here that even if context allows us to line up Daniel's chronology with historical events, the numbers are first and foremost symbolic.  What comes later in this chapter has been the basis for countless eschatological speculations, some reasonable and some completely crazy. Our modern brains see numbers like this and want to think in terms of literal chronology.  Seventy years means seventy years.  And yet no matter how we try to line up the numbers of Daniel 9 with historical events, nothing is ever an exact fit.  And that's because the numbers are symbolic—because that's how their brains worked—and what we have is more of a chronography than a chronology.  It's a symbolic or stylised sketch meant to make sense of historical events.  So the first vital thing to see with these numbers is the connection with the idea of the jubilee.  Just as every seventh day was a sabbath, so every seventh year was a jubilee—a sort of year-long sabbath.  The land was to have rest from planting and harvesting, debts were forgiven, land was returned to its owners, slaves were set free.  It was very impractical from a human standpoint, but like the sabbath it showed the people's trust in the Lord to provide.  It reminded them that it was his land and he had given it to them.  They had not dug the wells or planted the vineyards.  Both they and the land belonged to him.  You can image that if people struggled to keep the sabbath, they'd really struggle to keep the jubilee.  And they didn't.  At best, only very, very rarely was the jubilee observed.  And this became symbolic of Israel's failure to keep God's law.  And so the Prophets spoke of Israel's exile in terms of the land finally having its rest—but one jubilee wasn't enough, so Jeremiah spoke of the exile as seventy years—ten jubilee cycles—to make up for Israel's long history of unfaithfulness.  But, too, and this is the second part of the symbolism, seventy years is roughly a lifetime and the idea is that the exile would remove a full generation from the land—kind of like the forty years in the wilderness of Sinai.  A full generation of exile gave time for a new generation to grow up, a generation that would be repentant, would return to the land, and would live in faithfulness.  A new generation that would appreciate the Lord's presence and provision.  So that's the idea behind this figure of seventy years.  Keep that in the back of your mind for when we come to the final verses of the chapter and remember that the numbers here in Chapter 9 aren't the important thing, what Daniel does in response to Jeremiah's prophecy is what's really important. So Daniel sees that things are changing around him.  The Babylonians that took his people into exile have been defeated—just as the Prophets had said they would.  A generation has passed.  He's now an old man.  When will the Lord fulfil his promise to return his people to Jerusalem?  When will he fulfil his promise to return to the temple?  Again: Daniel goes to the scriptures, to God's words.  Brothers and Sisters, if you want to hear from God, go to his word.  Don't look for special revelation.  Don't try to divine his will.  Go to his word.  And go to his word responsibly.  Daniel knew that Jeremiah had prophesied the exile and so that's where he went.  Because Jeremiah didn't just say that the exile would happen, through him the Lord explained why.  It was because of the unfaithfulness of the people.  It was because of his covenant with them.  He would be their God and they would be his people.  And he committed himself to them and, back at Sinai, they had committed themselves to him.  He'd given them his law.  That was their end of the covenant.  Now, to be clear.  They didn't earn their special place as God's people.  That was grace.  That was mercy.  And they didn't earn anything by keeping the law.  They kept the law because it was what identified them as God's people and made them different, made them light in the darkness.  They kept the law because they loved him.  Being faithful to God's law was their response to his loving-kindness. But in the covenant, the Lord had also warned that if they were unfaithful—like a cheating spouse—they would be exiled from the land, they'd no longer be permitted to live in his presence.  And Jeremiah, on the eve of the exile, had enumerated the many sins of the people.  That was the reason for the exile.  And through Jeremiah, the Lord had also promised that when the exile was over, he would restore his people to the land and to himself and they would be faithful again. And so Daniel goes to God's word and he reads all of this and he's moved to confession—not just for himself, because everything we've read so far would indicate that Daniel has been personally faithful—Daniel confesses on behalf of his people.  This is the main section of Chapter 9.  Let's read through the whole thing from verse 3 to 19: Then I turned my face to the Lord God, seeking him by prayer and pleas for mercy with fasting and sackcloth and ashes. I prayed to the Lord my God and made confession, saying, “O Lord, the great and awesome God, who keeps covenant and steadfast love with those who love him and keep his commandments, we have sinned and done wrong and acted wickedly and rebelled, turning aside from your commandments and rules. We have not listened to your servants the prophets, who spoke in your name to our kings, our princes, and our fathers, and to all the people of the land. To you, O Lord, belongs righteousness, but to us open shame, as at this day, to the men of Judah, to the inhabitants of Jerusalem, and to all Israel, those who are near and those who are far away, in all the lands to which you have driven them, because of the treachery that they have committed against you. To us, O Lord, belongs open shame, to our kings, to our princes, and to our fathers, because we have sinned against you. To the Lord our God belong mercy and forgiveness, for we have rebelled against him and have not obeyed the voice of the Lord our God by walking in his laws, which he set before us by his servants the prophets. All Israel has transgressed your law and turned aside, refusing to obey your voice. And the curse and oath that are written in the Law of Moses the servant of God have been poured out upon us, because we have sinned against him. He has confirmed his words, which he spoke against us and against our rulers who ruled us, by bringing upon us a great calamity. For under the whole heaven there has not been done anything like what has been done against Jerusalem. As it is written in the Law of Moses, all this calamity has come upon us; yet we have not entreated the favor of the Lord our God, turning from our iniquities and gaining insight by your truth. Therefore the Lord has kept ready the calamity and has brought it upon us, for the Lord our God is righteous in all the works that he has done, and we have not obeyed his voice. And now, O Lord our God, who brought your people out of the land of Egypt with a mighty hand, and have made a name for yourself, as at this day, we have sinned, we have done wickedly.   “O Lord, according to all your righteous acts, let your anger and your wrath turn away from your city Jerusalem, your holy hill, because for our sins, and for the iniquities of our fathers, Jerusalem and your people have become a byword among all who are around us. Now therefore, O our God, listen to the prayer of your servant and to his pleas for mercy, and for your own sake, O Lord, make your face to shine upon your sanctuary, which is desolate. O my God, incline your ear and hear. Open your eyes and see our desolations, and the city that is called by your name. For we do not present our pleas before you because of our righteousness, but because of your great mercy. O Lord, hear; O Lord, forgive. O Lord, pay attention and act. Delay not, for your own sake, O my God, because your city and your people are called by your name.” Daniels confession is a long one, but at the heart of it is the recognition that his people were in a covenant relationship with the Lord and that they had broken it.  In chapter after chapter, Jeremiah enumerates the plethora of ways that Israel had sinned, that she's failed to keep the covenant, and that she's failed to trust in and to be faithful to the Lord.  He had called and redeemed this people so that they could make him known to the nations, to be light in the darkness, but instead Israel had brought shame on the Lord.  Because of Israel, the nations mocked the Lord rather than giving him glory.  Jeremiah recognised that the exile was his discipline.  The Lord was not merely casting his people away in anger.  Through Isaiah the Lord had said to his people, “you are precious in my eyes, and honored, and I love you…Fear not, for I am with you; I will bring your offspring from the east, and from the west I will gather you…bring my sons from afar and my daughters from the end of the earth, everyone who is called by my name, whom I created for my glory, whom I formed and made.”  No, the exile wasn't a casting away.  It was an act of loving discipline and when the time was right—Jeremiah's seventy years—the Lord would restore his people to Jerusalem and return to his temple. And so knowing that, Daniel fell to his knees and confessed.  And notice how he confesses the sins of his people.  Occasionally, someone will say something to me about the confession in our liturgy.  “I don't feel like I need to pray that this week.”  “Why do we repeat it.  Why do we confess ours sins, hear the absolution, and yet again confess our unworthiness when we come to the Table and then when we leave?”  Brothers and Sisters, it's not just about you or me as individuals.  We are a people united in a covenant with the Lord and with each other.  We're responsible as individuals, but we're also responsible as a community.  When one of us sins, it affects all of us.  Think about Israel.  The righteous were carried away with the wicked in the exile.  The righteous suffered with and because of the wicked.  And yet we don't hear them crying out, “Why me?  I didn't do anything wrong!  This isn't fair!”  Just the opposite, like Daniel, they threw ashes on their heads, put on sackcloth, knelt before the Lord, and confessed the sins of the people, and prayed for the Lord's mercy and grace. I think we can learn something from that.  The church today is in a mess.  It's divided.  Parts are preaching heresy.  Parts are sold out to the world and its ways.  Parts are consumed with materialism and greed and selfishness.  Some have shallow and man-centred preaching and some have shallow and man-centred worship.  Some have no concern for holiness.  Some trust in Caesar or Mammon or horses and chariots more than they trust in the Lord.  And some of us can be very prideful, look down our noses, and as much as our criticisms may be good and right and true—and even needed—we become very self-righteous.  We're blind to our own sins and shortcomings.  And it never occurs to us that perhaps we're all in this together and this current “exile” in which the church finds herself and this collapse of Christendom is because we have failed in our collective witness—because instead of being kings and priests and prophets proclaiming and displaying the glories of the Lord, we have like Israel, brought shame on his name.  Maybe others bear more guilt than we do, but notice that that was never Daniel's concern.  Instead, he got down on his knees and repented and prayed “we” and “us” and begged for the Lord's mercy on the whole people.  We have all in our own ways sinned and fallen short of the glory of God. In response to Daniel's prayer, we read in verses 20-23, that the Lord sent his angel, Gabriel, to show Daniel a vision—to give him insight and understanding, because the Lord had heard him and because the Lord greatly loved him.  We'll finish with verses 24-27: “Seventy weeks are decreed about your people and your holy city, to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place. Know therefore and understand that from the going out of the word to restore and build Jerusalem to the coming of an anointed one, a prince, there shall be seven weeks. Then for sixty-two weeks it shall be built again with squares and moat, but in a troubled time. And after the sixty-two weeks, an anointed one shall be cut off and shall have nothing. And the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolations are decreed. And he shall make a strong covenant with many for one week, and for half of the week he shall put an end to sacrifice and offering. And on the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the desolator.”   Sadly, this is the part of Daniel 9 that often gets all the attention—and then not even for the right reasons.  People want to know the future and an unbelievable number of bizarre and downright silly explanations have been given to explain what's really a very simple passage.  This is usually because people try to apply this to events in their future, while overlooking the context.  Chapter 8 is clear in pointing to the years around the reign of Antiochus Epiphanes and the Maccabean Revolt and so is the vision of Chapters 10-12.  That's what Gabriel is pointing towards here.  Instead of Israel's time of discipline ending completely after seventy years, the end of the exile will be more like the beginning of the end.  Instead of seventy years, it will be seventy sevens—seventy being symbolic of a lifetime multiplied by the sevenfold chastisement of Leviticus 26.  God's people will return to Jerusalem, they will rebuild the temple, but that won't be the end of their trials and tribulations.  The first “week” of years will lead into sixty-two weeks of years, which will bring them to the reign of Antiochus, and that final week of years represents his reign over Judea, beginning with the murder of the high priest, leading in the middle to his desecration of the temple, and finally to his death and the deliverance of Judah. This is a reminder, once again, of the sovereignty and faithfulness of the God of Israel.  That's one of Daniel's major themes.  When everything is wrong with the world and God's people are suffering, Daniel reminds us that all these things are serving God's purposes, that he is sovereign, and that he is faithful.  He hasn't cast us aside in anger and left us to be.  Instead, our trials, his discipline, refine us as gold in the crucible, so that when these days are over, we will give him glory before the eyes of the watching world. Again, there's no Old Testament prophecy (or New Testament prophecy, for that matter) that points to our current situation and tells us precisely what is happening the way Jeremiah pointed to Daniel's day.  In a sense we have to do what the author of Daniel did in those days of the Second Century as his people experienced the tyranny of Antiochus Epiphanes.  We have to go back to the story of God and his people.  We need to remember that he has brought us into covenant with himself—in our case, through Jesus and the Spirit—and that he has made us prophets, priests, and kings for the sake of the kingdom of his son, for the sake of making him known, for the sake of transforming this world with the power of the gospel.  He has made us to be light in the darkness.  And, just as he did with Israel, he will take that light away if instead of bringing glory to his name, we bring shame. And lest we think that is some old covenant thing that doesn't apply to us, we have Jesus' words to those seven churches under John's care, the one's John writes to in Revelation.  Again, those words were written to them about their situation, about the trials and tribulations they were about to face, but their calling to be light in the darkness is our calling too.  And Jesus warned them that if they would not repent of their sins and failures, if they refused to be faithful in their duties as prophets, priests, and kings, that the Lord would take away their lamps. I had planned to preach on Daniel 9 to close out the season of Lent, but our Sunday snowpocalypse back in March pushed it forward.  It's a somber theme for Eastertide, but I don't think it's entirely inappropriate.  Brother and Sisters, we are called to be a people shaped by the events and the message of Easter, but the things happening around us practically shout at us of our failure to do that.  Maybe you and I aren't the worst offenders.  Maybe our church isn't the worst offender.  And so many of the failures of the church and of Christendom happened before any of us were even born and, like Daniel, we're experiencing exile largely because of the failure of previous generations.  But you and I are reminded that we are joined in a covenant with all of our brothers and sisters.  And so being Easter people right now means humbling ourselves, examining ourselves and our church and our churches in light of the scriptures, repenting, confessing, and praying for the church and for the kingdom as a whole and asking the Lord to show us his mercy and grace.  And if those Jewish saints living through those dark days two centuries before Jesus could trust that the Lord would deliver them, you and I can hope and trust in the Lord even more.  That, too, is part of Easter.  As we proclaim in the Lord's Supper: Christ has died, Christ is risen, Christ will come again.  He will come again, someday, and he will come when his church has fulfilled the mission he has given.  And that is reason to trust that he will never abandon us and it is reason to hope for that day when he has made his bride spotlessly perfect. Let us pray: Almighty God, who gave your only Son to be for us both a sacrifice for sin and an example of godly life: Give us grace that we may always receive with thankfulness the immesasurable benefit of his sacrifice, and daily endeavour to follow in the blessed steps of his most holy life, who now lives and reigns with you and the Holy Spirit, on God, for evermore.  Amen.

Acts: The Acts of Jesus through the Church A Survey of the Bible Context: Who, Where, When and Why?Acts Chart - WilsonActs Chart - WilsonChronology of the Apostoloic Age - WilsonUnhindered: A Summary of Acts - Swindoll• Who composed Acts?• Who was Acts's original audience?• When was Acts written? • Where were Luke and his readers?• Why was he writing? Content: How and What? • How is Acts organized? Jerusalem: Jesus' continued work through the church empowered by the Spirit (1:2:-6:7) • Panel #1: The Church Founded in Jerusalem (1:2:-6:7) • Progress Report #1: Word of God Spread and Disciples increased in Jerusalem (6:7) Judea and Samaria: Jesus' expanding work through the church empowered by the Spirit (6:8-9:31) • Panel #2: The Church Expanded from Jerusalem (6:8-9:31) • Progress Report #2: The Church at peace, strengthened and encouraged as they grow (9:31) To the Ends of the Earth: Jesus' unhindered work through the church empowered by the Spirit (9:32-28:31) • Panel #3: The Church Expanded to the Gentiles (9:32-12:24) • Progress Report #3: Word of God continued to increase and spread (12:24) • Panel #4: The Establishment of Pauline Apostleship (12:25-16:5) • Progress Report #4: The church is strengthened in faith and grew in numbers (16:5) • Panel #5: The Lord Glorified among the Gentiles (16:6-19:20) • Progress Report #5: Word of the Lord spread widely and grew in power (19:20) • Panel #6: The Testimony of Christ Carried to Rome (19:21-28:31) • Progress Report #6: Kingdom of God preached boldly and unhindered (28:31)• What is the message of Acts? Conviction: So What?• Where does this fit? - Acts is Luke's second volume that continues his display of the work of Jesus through the Church empowered by the Holy Spirit. - Acts chronicles the birth and early days of the church fulfilling the Mission of Jesus. - Acts is a narrative that is descriptive but not always prescriptive. Patterns must be identified.• What should we believe? - Jesus is the central message of the church. - The Holy Spirit is the sole source of power for the church. - We are involved in finishing the task of the Great Commission.• How should we behave? - Focused on Jesus. - Dependent on the Holy Spirit. - Engaged in the Mission. - Prayerfully involved.Next Steps • Focus more on your need for the Holy Spirit than your entitlement to satisfaction and success.• Get engaged “finishing the task”. Learn! Go! Send! Welcome! Mobilize! Pack! Join!This Week's Growth GuideGod's Word is both central and critical to your spiritual growth. We invite you to utilize the Growth Guide during the week to further your application of the Truth from the message.•. Monday - Acts 1:1-11•. Tuesday - Acts 2:42-47•. Wednesday - Acts 13:1-12•. Thursday - Acts 15:1-35•. Friday - Acts 17:16-34•. Saturday - Acts 18:18-28•. Sunday - Acts 28:17-31Home ChurchOur Home Churches meet weekly to facilitate quicker relational depth, study the same passage taught Sunday to help apply Scripture in the context of community, and pray with one another. Home Church Questions • What did you learn from Ken's presentation of Acts that convicts you or challenges you?• Acts 1:8 describes us as Jesus's “witnesses,” empowered by the Holy Spirit. If you were relating your faith to an unbeliever, what undeniable evidence would you point to in your life that Jesus lives within you through the Holy Spirit? Be ready to tell someone if given the opportunity this next week.• In 13:36, it is said of King David, “after he had served the purpose of God in his own generation, fell asleep…” As best you can, describe the purpose of God for your life in this generation.• Read Paul's address to the unbelievers at the Areopagus (17:22-34) in which he engages with them at the point of their belief system. Discuss ways we can engage with people in our increasingly secular society in this way. • Acts records the spread of the gospel (e.g. 2:46, 6:7, 11:21, 12:24, 13:49, 19:20) up until the very last verse of the book. Read the description of this final stage of Paul's ministry in 28:30. What can you learn from this description about how you can support the ongoing spread of the gospel?• What is your personal take-away from the book of Acts? What steps can you take in response?FinancesWeekly Budget 32,692Giving For 02/25 32,365Giving For 03/03 22,539YTD Budget 1,176,923 Giving 1,273,539 OVER/(UNDER) 96,616 Grill Out and Silent AuctionJoin us tonight, 4-6 p.m. for our annual Grill Out + Silent Auction! Bring your whole family for a fun-filled evening with free dinner, games for kids, and an exciting silent auction. All proceeds will support our student mission trips to Mission Arlington and Czech. New to Fellowship?We are so glad that you chose to worship with our Fellowship Family to worship this morning. If you are joining us for the first time or have been checking us out for a few weeks, we are excited you are here and would love to meet you. Please fill out the “Connect Card” and bring it to the Connection Center in the Atrium, we would love to say “hi” and give you a gift. Easter OfferingFellowship wants to create a welcoming experience for everyone who enters. This year's Easter Offering goal is $40,000. This will finish the funding for the atrium remodel, making a local architect's conceptual drawings come to life. Offering envelopes are available by the baskets at every entrance. You can also give online at fellowshipconway.org/give by selecting “Easter Offering” from the menu. Crucifixion DinnerJoin us on Good Friday for our annual Crucifixion Dinner. We invite you to fast during the day as you meditate on the life and death of Jesus leading up to a time of worship and remembrance, breaking the fast with a bowl of chicken broth and bread. Join us March 29 at 6:30 PM in the Auditorium. Child care for 6 years and younger, please text Shanna at 501-336-0332. Men's Muster - The Surrendered LIfeMen, mark your calendar for our retreat on April 19-21 at Shepherd of the Ozarks. $170 for adults, $85 for ages 14-17. $40 deposit due at registration. Register at fellowshipconway.org/register. Fellowship Landscape Work DayWe are looking for 4-5 people willing to install new soil into our flower beds in preparation for planting some spring flowers. If you have a strong back or wheelbarrow and are able to help on March 16, from 8 to 1:00 p.m., email Shane at swanamaker@fellowshipconway.org. Men's Fellowship BreakfastMen, join us for a great breakfast and fellowship on Wednesday, March 13, at 6:00 a.m. here in the Fellowship atrium. Come with your Bible, ready to eat, fellowship with other men, and start your day off right through prayer and Biblical insight. Questions? Contact Michael at mharrison@fellowshipconway.org. F101We invite you to join us on Sunday, April 7, at 9:00 a.m. to learn more about Fellowship. This is a great opportunity to hear about our mission, values, and our ministries. During this time, you will meet some of our ministry leaders and get to ask questions. Register at fellowshipconway.org/register.

Acts Timeline https://www.2belikechrist.com/articles/timeline-of-the-book-of-acts  Acts 8:9-25 Good evening everyone, Just a quick update, the next couple episodes will be the next few promised installments in the big timeline project, episodes of which are now marked with a latin cross at the beginning of the episode name to make them easily identifiable, now including all such episodes released so far. For those episodes, remember they were originally put together for the daily format, so words like “yesterday” and “tomorrow” should be taken with a grain of salt, as the last such episode was in early October, and the next after these will be in 2025 at the earliest. Next month, which I guess is technically this month, I'm officially recording in March now, uh anyways later in March we've got some birthday interviews, and I'm going to let those carry the show until April, when the next worldbuilding Episode on the Gospel of Mark should be ready, followed by Luke in May and John in June. If I fall behind on that plan, don't be alarmed, that's life and there's a lot of life right now. No matter what, I'll have another update for you on June 29th, everyone's favorite feast day, and don't worry, I haven't forgotten about Cardinal Numbers. Anyways, for today, here's past me, going into a little more detail about the adventures of Saint Philip, the Evangelist! Welcome to Popeular History! My name is Gregg, and yeah, there are show notes these days. They have transcripts, and links! Lovely stuff. Anyways… Last episode we concluded our discussion of who can claim the status of the First Gentile Convert. If the Samaritans Philip had converted shortly after Stephen's stoning count- and to be clear as I previously argued I don't think they actually should, since Samaritans aren't normally considered gentiles, but if they do manage to count, then Simon Magus has a decent claim to be the first Gentile convert, as he was among those first recorded Samaritan baptisms.   Let's dive in, quote   "for some time a man named Simon had practiced sorcery in the city and amazed all the people of Samaria. He boasted that he was someone great, and all the people, both high and low, gave him their attention and exclaimed, “This man is rightly called the Great Power of God.” They followed him because he had amazed them for a long time with his sorcery. But when they believed Philip as he proclaimed the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women Simon himself believed and was baptized. And he followed Philip everywhere, astonished by the great signs and miracles he saw." End quote   Now that's basically the part we covered last episode, but with the addition of Simon as a sorcerer. But wait, there's more! Quote:   When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to Samaria. When they arrived, they prayed for the new believers there that they might receive the Holy Spirit, because the Holy Spirit had not yet come on any of them; they had simply been baptized in the name of the Lord Jesus. Then Peter and John placed their hands on them, and they received the Holy Spirit."   End quote   This is one of the key texts for the practice of the Sacrament of Confirmation, as it shows a separate reception of the Holy Spirit after baptism. It's also interesting to observe how the baptism was carried out by Deacon Philip, but the confirmation part seems to have required the presence of the apostles, the predecessors of the bishops. This matches current practice, where deacons- or really anyone in a pinch- can baptize, but confirmation is generally reserved to the bishop. In modern practice it might also be delegated to the priests, so maybe some of those priests who joined the Jerusalem Jesus club after Peter's Pentecost homily could have done in a pinch.   I also want to note that I saw some commentary suggesting Philip the Deacon was the same as Philip the Apostle, sort of an embedded agent among the deacons, but I think the way that all played out just now is an effective counterargument to that theory. There's a million Johns, why not multiple Philips?   Anyways, the next section is what Simon is most famous for and is where the practice of Simony- the selling of Church offices, blessings, and or pardons gets its name.   Quote   "When Simon saw that the Spirit was given at the laying on of the apostles' hands, he offered them money and said, “Give me also this ability so that everyone on whom I lay my hands may receive the Holy Spirit.”   Peter answered: “May your money perish with you, because you thought you could buy the gift of God with money! You have no part or share in this ministry, because your heart is not right before God. Repent of this wickedness and pray to the Lord in the hope that he may forgive you for having such a thought in your heart. For I see that you are full of bitterness and captive to sin.”   Then Simon answered, “Pray to the Lord for me so that nothing you have said may happen to me.”   End quote   Alright, so Peter condemns, and Simon Magus repents, and therefore the practice of Simony is ended for all time. Just kidding. Simony is one of the most popular pieces of corruption in the Church, and while being pretty consistently condemned it just keeps popping up. We'll even get to the point where the Papacy is effectively sold, and yeah, that's considered a low point, not to mention the way the apparent selling of forgiveness in the form of indulgences helped spark the Protestant Reformation. There was some fancy mental and theological footwork being done to argue that the whole indulgences thing wasn't *really* Simony, but the whole situation reeked of corruption and Europe exploded. Now look, it wasn't the only cause and I'm being needlessly dramatic here, but let me have this one because that was fun to say.   Speaking of things we can have fun with but should probably feel academically guilty about, I want to turn to some less generally reliable sources tomorrow. You know, the 3s, 4s, and 5s on our credibility scale. They've got more info on Deacon Philip, more info on Simeon Bachos- remember that's the Ethiopian Eunuch, a lot more info on Simon Magus, and heck, more info on Peter too, while we're at it. Of course I think the word "info" might be a stretch. Words. These sources have more words on those folks.   I'm sure tomorrow will be a banger as we dive onto the New Testament Apocrypha- and as we make our way to Rome!

This month's Word of Life is the basis for this year's Week of Prayer for Christian Unity.“Love the Lord your God ... and your neighbor as yourself” (Luke 10:27).On his way to Jerusalem Jesus was stopped by a doctor of the law who asked him, ‘Teacher, what must I do to inherit eternal life?' Jesus responded with a counter-question, “What is written in the Law?" He answered, “Love the Lord your God ... and your neighbor as yourself” The doctor of the law continued by asking, ‘And who is my neighbor?' The Master responded by telling the parable of the Good Samaritan. He does not list the various types of people who may be neighbors but describes the attitude of deep compassion that should underlie all our actions. We should become ‘neighbor' to others. So, perhaps the question to ask is, “How do we become “neighbor” to others? Just as the Samaritan did, we can take care of our brothers and sisters who have needs that we know and not be fearful of becoming fully involved in the situations that arise all around us. Our love can show concern and bring help, support and encouragement to those in need. We need to see people as ‘another self' and do to them what we would want done to us. This is the ‘golden rule' that we find in all other religions. Gandhi explains it in another way, ‘You and I are one. I cannot hurt you without hurting myself'.“Love the Lord your God ... and your neighbor as yourself”‘If we are indifferent about the needs of our neighbor, whether they are material or spiritual, we cannot say that we love our neighbor as ourselves. We cannot say that we love them as Jesus loved them. In a community that strives to be inspired by the love that Jesus taught, there can be no place for inequality, marginalization or neglect. ... For as long as we regard our neighbor as a stranger who is disturbing our peaceful lives and disrupting our plans, we will not be able to say that we love God with all our hearts,' because Jesus instructs us... “Love the Lord your God ... and your neighbor as yourself”Life is what happens in the present moment. Noticing those around us and knowing how to listen to each other can open up interesting situations and set in motion unexpected initiatives. This is what happened to Victoria: ‘In church I was struck by the beautiful voice of an African woman sitting next to me. I congratulated her and encouraged her to join the parish choir. This gave us an opportunity to talk. I learned that she was a nun from Equatorial Guinea who was just passing through Madrid. She along with the others in her convent take in abandoned baby boys and girls and care for them until they become adults. These young people usually either study at university or learn a trade. They had a tailoring workshop that was well established but she said they did not have a sufficient number of sewing machines and some they had were in need of repair. I offered to help her find more machines. I placed my trust in Jesus and was sure that he was listening to her needs. This urged me to love without measure. One of my friends knew a tradesman who was happy to participate in this chain of love. He arranged to repair eight machines and even found an ironing machine for the workshop. A couple of friends offered to deliver the new machines even though it meant changing the destination of their two-day holiday by traveling nearly 600 miles. Thus, the “hope machines” arrived in Malabo after a long journey. The people in Equatorial Guinea could not believe what had happened and could only express their immense gratitude!'Prepared by Patrizia Mazzola and the Word of Life Team

Wednesday of the Thirty Second Week in Ordinary Time Memorial of St Albert the Great Luke 17:11-19 On the way to Jerusalem Jesus travelled along the border between Samaria and Galilee. As he entered one of the villages, ten lepers came to meet him. They stood some way off and called to him, ‘Jesus! Master! Take pity on us.' When he saw them he said, ‘Go and show yourselves to the priests.' Now as they were going away they were cleansed. Finding himself cured, one of them turned back praising God at the top of his voice and threw himself at the feet of Jesus and thanked him. The man was a Samaritan. This made Jesus say, ‘Were not all ten made clean? The other nine, where are they? It seems that no one has come back to give praise to God, except this foreigner.' And he said to the man, ‘Stand up and go on your way. Your faith has saved you.'

Once in Jerusalem Jesus commences His teaching ministry. His enemies try to trip Him up with some sticky questions. Sermon from Pastor Jim Stultz on October 15, 2023

On the way to Jerusalem [Jesus] was passing along between Samaria and Galilee. And as he entered a village, he was met by ten lepers, who stood at a distance and lifted up their voices, saying, “Jesus, Master, have mercy on us.” When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; and he fell on his face at Jesus' feet, giving him thanks. Now he was a Samaritan. Then Jesus answered, “Were not ten cleansed? Where are the nine? Was no one found to return and give praise to God except this foreigner?” And he said to him, “Rise and go your way; your faith has made you well.”(English Standard Version)

All throughout Luke, the crowds are seeking out Jesus, but on the threshold of Jerusalem Jesus declares that the Son of Man has come to seek out us. He wants to come into your house, to make his home in your heart, and to offer what only he can offer. Speaker: Sean Scribner Series: Kingdom Come … Continue reading A Gracious Invitation →

Maria Magdalena ist die geheimnisvolle Frau, sie umgeben zahlreichen Legenden. Sie war die Frau an der Seite von Jesus und ist ohne Zweifel ist sie eine kraftvolle Frau und eine Ikone der weiblichen Geschichte. Andrea von Spirit of Mary ist der Geschichte von Maria Magdalena gefolgt und hat ein wundervolles NardenÖl , mit dem Maria Magdalena am Vorabend der Kreuzigung in Jerusalem Jesus die Füße gesalbt hat, in die moderne Welt gebracht. Im Sofatalk reden wir über: ✨ Maria Magdalena ✨ das Nardenöl ✨ den Mysterien Weg der Priesterin ✨ die Rolle der Frau in der Gesellschaft .... .................................................. SPIRIT OF MARY:

Episode: This episode is the first of a three-part series on the archaeology of the Passion week. Chris and Kyle take a detailed look at how archaeological finds in Jerusalem can help us better situate and understand the events of this fateful week. (This episode is republished from 2021). Hosts: Chris McKinny and Kyle Keimer Summary: Chris and Kyle discuss the following topics: – Traditions about the Passion Week – How we connect the archaeology to the texts – Dating and timing the events of the Passion Week – Views of Jerusalem – Jesus in the Temple – Pontius Pilate and Archaeology Resources: Archaeology of the Passion Week Bibliography; Archaeology of Passion Week Visuals (pt 1). Give: Help support OnScript podcast and the Biblical World podcast as we grow and develop. Click HERE. Image by Anna Sulencka from Pixabay

JESUS MEETS THE WOMEN OF JERUSALEM – Jesus Walking in the Way of the Cross (VIDEO)   LYRICS TO MUSIC: Daughters of Jerusalem Do not weep for me Cry for yourselves and your children Follow on Hosea's lead   Blessed are those who barren sit Who've never known their children's screams They'll ask the mountains please fall on us Follow on Hosea's lead For terror comes with Roman siege   MESSAGE SUMMARY:  Throughout the Bible there are dozens of women who are plagued with infertility, whether it be for a short time or a lifetime. Beyond the well known stories like that of Abraham and Sarah, Jacob and Rachel, and Zechariah and Elizabeth, there are countless others among the scriptures who cannot bear children. Some are healed, some are not. Some women are even restored in large numbers. All of Abimelek's wives, though exactly how many there were is unknown, are given fruitful wombs after Sarah is returned to Abraham (Genesis 20:17-18).   The prominence of these stories exemplifies a common theme throughout Jewish and non-Jewish history alike. A woman's ability to have children was vitally important. It was praiseworthy and fulfilling. Jewish custom praised motherhood and stigmatized the barren. It is surprising then to hear Jesus' words as he speaks to the women of Jerusalem. It was not uncommon for women in the city to attend the executions of criminals by the Roman leadership. They would often mix a palliative of wine and spices to offer those being tortured. They would eventually offer the same to Jesus, though he would refuse it. But it is to these women that we hear Jesus' last words of true discourse. As these women ‘mourn and lament' for the tragedy that unfolds before their eyes, Jesus speaks at length concerning the coming catastrophe they do not yet see. And in doing so, he directly opposes a truth they had likely never before heard challenged.   ‘Blessed are those who are barren.' Jesus' statement is shocking. But to those familiar with the prophets, it was a statement that was not new. Jesus uses the exact words of the prophet Hosea. As Hosea prophesied that Israel would be destroyed and punished for its unfaithfulness to Yahweh, so too does Jesus use his words to predict the same. Some forty years after Jesus' death, Roman soldiers would enter Jerusalem and utterly destroy it. Those who took up arms and those who did not were murdered indiscriminately. Each stone of the temple would be annihilated at Roman order. Every tree was cut down, and the city was made into ruin.   This is certainly one of the acts of which Jesus spoke. A Roman siege that would leave behind a mountain of anguish and sorrow to be carried upon the backs of the women who now wept for him. As Jesus himself continues, the coming violence will make them “say to the mountains, ‘Fall on us,' and to the hills, ‘Cover us.'” Jesus describes a fate worse than death.   Though the sight before the women's eyes seemed the greatest of horrors, Jesus knew the horror to come would be far worse. More importantly however, he again exemplifies his humility. He desires no pity or concern for himself, but rather cares for those standing before him. He mourns over the injustice to come, disregarding the pressing pain of his own circumstances. Written by Jesse Braswell Roberts / Poor Bishop Hooper golgothamusic.com // poorbishophooper.com // Second edition ©2022 Jesse Braswell Roberts / Poor Bishop Hooper   TODAY'S PRAYER: How often do we worry more about ourselves than the tragedies around us? What injustices would God have us mourn over? Pray for those situations. TODAY'S AFFIRMATION: I affirm that because of what God has done for me in His Son, Jesus, A CHILD OF GOD. Yet to all who received Him, to those who believed in His Name, He gave the right to become children of God-- children born not of natural descent, nor of human decision or a husband's will, but born of God. John 1:12f SCRIPTURE REFERENCE (ESV): Luke 23:27-31: “A large number of people followed him, including  women  who  mourned  and wailed for him.     Jesus turned and said to them, “Daughters of Jerusalem, do not weep for me; weep for yourselves and for your children. For the time will come when you will say, ‘Blessed are the childless women, the wombs that never bore and the breasts that never nursed!' Then they will say to the mountains, Fall on us!' and to the hills, Cover us!' For if people do these things when the tree is green, what will happen when it is dry?””. Further Reading: Hosea 10:8; Hosea 9:14; Revelation 6:16-17. A WORD FROM THE LORD WEBSITE: www.AWFTL.org. THIS SUNDAY'S AUDIO SERMON: You can listen to Archbishop Beach's Current Sunday Sermon: “Contemplating the Mighty Acts – Palm Sunday and Holy Week”, at our Website: https://awtlser.podbean.com/ DONATE TO AWFTL: https://mygiving.secure.force.com/GXDonateNow?id=a0Ui000000DglsqEAB

Until Jesus enters Jerusalem, Jesus and His followers have been a minor annoyance. While in Galilee, Jesus was a nuisance to political and religious leaders of the day, but with his coming to the Holy City now Jesus creates a problem. Everything intensifies. In truth, Jesus probably went to Jerusalem many, many times in his life - but Matthew, Mark and Luke structure their gospels to move from Galilee to Jerusalem as a story-telling device. The closer to Jerusalem Jesus gets the more tense the situation, thus setting the stage for Holy Week. Scripture:  Luke 19:28-40 Pastor: Rev. Andy Nixon

Until Jesus enters Jerusalem, Jesus and His followers have been a minor annoyance. While in Galilee, Jesus was a nuisance to political and religious leaders of the day, but with his coming to the Holy City now Jesus creates a problem. Everything intensifies. In truth, Jesus probably went to Jerusalem many, many times in his life - but Matthew, Mark and Luke structure their gospels to move from Galilee to Jerusalem as a story-telling device. The closer to Jerusalem Jesus gets the more tense the situation, thus setting the stage for Holy Week. Scripture:  Luke 19:28-40 Pastor: Rev. Andy Nixon

Bulletin for Wednesday, November 23, 2022Service Time: 2:00 p.m. & 7:00 p.m.All are welcome, bring a friend, neighbor or relativeVisit our YouTube channel — Click the red “subscribe” box, and then click on the “bell” next to that box to receive Live Streaming notifications. You must be logged into YouTube to activate these features.Archive of AUDIO “Readings & Sermons”Archive of VIDEO “Complete Service”Old Testament Reading – Deuteronomy 8:1-10 “The whole commandment that I command you today you shall be careful to do, that you may live and multiply, and go in and possess the land that the LORD swore to give to your fathers. And you shall remember the whole way that the LORD your God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart, whether you would keep his commandments or not. And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know, that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the LORD. Your clothing did not wear out on you and your foot did not swell these forty years. Know then in your heart that, as a man disciplines his son, the LORD your God disciplines you. So you shall keep the commandments of the LORD your God by walking in his ways and by fearing him. For the LORD your God is bringing you into a good land, a land of brooks of water, of fountains and springs, flowing out in the valleys and hills, a land of wheat and barley, of vines and fig trees and pomegranates, a land of olive trees and honey, a land in which you will eat bread without scarcity, in which you will lack nothing, a land whose stones are iron, and out of whose hills you can dig copper. And you shall eat and be full, and you shall bless the LORD your God for the good land he has given you. Epistle Reading – Philippians 4:6–20 Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you. I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were indeed concerned for me, but you had no opportunity. Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. I can do all things through him who strengthens me. Yet it was kind of you to share my trouble. And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. Even in Thessalonica you sent me help for my needs once and again. Not that I seek the gift, but I seek the fruit that increases to your credit. I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. And my God will supply every need of yours according to his riches in glory in Christ Jesus. To our God and Father be glory forever and ever. Amen. Gospel Reading -- Luke 17:11–19 On the way to Jerusalem [Jesus] was passing along between Samaria and Galilee. And as he entered a village, he was met by ten lepers, who stood at a distance and lifted up their voices, saying, “Jesus, Master, have mercy on us.” When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; and he fell on his face at Jesus' feet, giving him thanks. Now he was a Samaritan. Then Jesus answered, “Were not ten cleansed? Where are the nine? Was no one found to return and give praise to God except this foreigner?” And he said to him, “Rise and go your way; your faith has made you well.”

Luke 17:11-19 11 On the way to Jerusalem Jesus was going through the region between Samaria and Galilee. 12 As he entered a village, ten

Eighteenth Sunday after Pentecost The Collect: Lord, we pray that your grace may always precede and follow us, that we may continually be given to good works; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. Old Testament: Jeremiah 29:1, 4-7 1These are the words of the letter that the prophet Jeremiah sent from Jerusalem to the remaining elders among the exiles, and to the priests, the prophets, and all the people, whom Nebuchadnezzar had taken into exile from Jerusalem to Babylon. 4Thus says the Lord of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon: 5Build houses and live in them; plant gardens and eat what they produce. 6Take wives and have sons and daughters; take wives for your sons, and give your daughters in marriage, that they may bear sons and daughters; multiply there, and do not decrease. 7But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare. Psalm: Psalm 66:1-11 1 Be joyful in God, all you lands; *         sing the glory of his Name;         sing the glory of his praise. 2 Say to God, “How awesome are your deeds! *         because of your great strength your enemies                                 cringe before you. 3 All the earth bows down before you, *         sings to you, sings out your Name.” 4 Come now and see the works of God, *         how wonderful he is in his doing toward all people. 5 He turned the sea into dry land,   so that they went through the water on foot, *         and there we rejoiced in him. 6 In his might he rules for ever;   his eyes keep watch over the nations; *         let no rebel rise up against him. 7 Bless our God, you peoples; *         make the voice of his praise to be heard; 8 Who holds our souls in life, *         and will not allow our feet to slip. 9 For you, O God, have proved us; *         you have tried us just as silver is tried. 10 You brought us into the snare; *         you laid heavy burdens upon our backs. 11 You let enemies ride over our heads;    we went through fire and water; *         but you brought us out into a place of refreshment. Epistle: 2 Timothy 2:8-15 8Remember Jesus Christ, raised from the dead, a descendant of David—that is my gospel, 9for which I suffer hardship, even to the point of being chained like a criminal. But the word of God is not chained. 10Therefore I endure everything for the sake of the elect, so that they may also obtain the salvation that is in Christ Jesus, with eternal glory. 11The saying is sure: If we have died with him, we will also live with him; 12if we endure, we will also reign with him; if we deny him, he will also deny us; 13if we are faithless, he remains faithful— for he cannot deny himself. 14Remind them of this, and warn them before God that they are to avoid wrangling over words, which does no good but only ruins those who are listening. 15Do your best to present yourself to God as one approved by him, a worker who has no need to be ashamed, rightly explaining the word of truth. Gospel: Luke 17:11-19 11On the way to Jerusalem Jesus was going through the region between Samaria and Galilee. 12As he entered a village, ten lepers approached him. Keeping their distance, 13they called out, saying, “Jesus, Master, have mercy on us!” 14When he saw them, he said to them, “Go and show yourselves to the priests.” And as they went, they were made clean.15Then one of them, when he saw that he was healed, turned back, praising God with a loud voice. 16He prostrated himself at Jesus' feet and thanked him. And he was a Samaritan. 17Then Jesus asked, “Were not ten made clean? But the other nine, where are they? 18Was none of them found to return and give praise to God except this foreigner?” 19Then he said to him, “Get up and go on your way; your faith has made you well.”

A homily based on the following reading from the Revised Common Lectionary, followed by a guided practice of meta bhavana (lovingkindness meditation): Luke 17:11-19On the way to Jerusalem Jesus was going through the region between Samaria and Galilee. As he entered a village, ten lepers approached him. Keeping their distance, they called out, saying, "Jesus, Master, have mercy on us!" When he saw them, he said to them, "Go and show yourselves to the priests." And as they went, they were made clean. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice. He prostrated himself at Jesus' feet and thanked him. And he was a Samaritan. Then Jesus asked, "Were not ten made clean? But the other nine, where are they? Was none of them found to return and give praise to God except this foreigner?" Then he said to him, "Get up and go on your way; your faith has made you well."

A sermon by Rev. Barb Lemmel and Rev. Mitch Hay HEBREW SCRIPTURE Jeremiah 29:1, 4-7 NRSV These are the words of the letter that the prophet Jeremiah sent from Jerusalem to the remaining elders among the exiles, and to the priests, the prophets, and all the people, whom Nebuchadnezzar had taken into exile from Jerusalem to Babylon . . . It said: Thus says the Lord of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon: Build houses and live in them; plant gardens and eat what they produce. Take wives and have sons and daughters; take wives for your sons, and give your daughters in marriage, that they may bear sons and daughters; multiply there, and do not decrease. But seek the shalom of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare. GOSPEL LESSON Luke 17:11-19 NRSV On the way to Jerusalem Jesus was going through the region between Samaria and Galilee. As he entered a village, ten lepers approached him. Keeping their distance, they called out, saying, “Jesus, Master, have mercy on us!” When he saw them, he said to them, “Go and show yourselves to the priests.” And as they went, they were made clean. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice. He prostrated himself at Jesus' feet and thanked him. And he was a Samaritan. Then Jesus asked, “Were not ten made clean? But the other nine, where are they? Was none of them found to return and give praise to God except this foreigner?” Then he said to him, “Get up and go on your way; your faith has made you well.”

Luke 17:11-19   On the way to Jerusalem Jesus was going through the region between Samaria and Galilee. As he entered a village, ten lepers approached him. Keeping their distance, they called out, saying, "Jesus, Master, have mercy on us!" When he saw them, he said to them, "Go and show yourselves to the priests." And as they went, they were made clean. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice. He prostrated himself at Jesus' feet and thanked him. And he was a Samaritan. Then Jesus asked, "Were not ten made clean? But the other nine, where are they? Was none of them found to return and give praise to God except this foreigner?" Then he said to him, "Get up and go on your way; your faith has made you well."

Luke 17:11-19   On the way to Jerusalem Jesus was going through the region between Samaria and Galilee. As he entered a village, ten lepers approached him. Keeping their distance, they called out, saying, "Jesus, Master, have mercy on us!" When he saw them, he said to them, "Go and show yourselves to the priests." And as they went, they were made clean. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice. He prostrated himself at Jesus' feet and thanked him. And he was a Samaritan. Then Jesus asked, "Were not ten made clean? But the other nine, where are they? Was none of them found to return and give praise to God except this foreigner?" Then he said to him, "Get up and go on your way; your faith has made you well."

Luke 17:11-19   On the way to Jerusalem Jesus was going through the region between Samaria and Galilee. As he entered a village, ten lepers approached him. Keeping their distance, they called out, saying, "Jesus, Master, have mercy on us!" When he saw them, he said to them, "Go and show yourselves to the priests." And as they went, they were made clean. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice. He prostrated himself at Jesus' feet and thanked him. And he was a Samaritan. Then Jesus asked, "Were not ten made clean? But the other nine, where are they? Was none of them found to return and give praise to God except this foreigner?" Then he said to him, "Get up and go on your way; your faith has made you well."

View the bulletin for Sunday October 9, 20228:00 a.m. - Worship with Communion9:15 a.m. -Adult/Teen Bible Study & Children's Sunday School10:30 a.m. - Worship with CommunionAll are welcomeArchive of AUDIO “Readings & Sermons”Archive of VIDEO “Complete Service”Old Testament Reading – Ruth 1:1–19a In the days when the judges ruled there was a famine in the land, and a man of Bethlehem in Judah went to sojourn in the country of Moab, he and his wife and his two sons. The name of the man was Elimelech and the name of his wife Naomi, and the names of his two sons were Mahlon and Chilion. They were Ephrathites from Bethlehem in Judah. They went into the country of Moab and remained there. But Elimelech, the husband of Naomi, died, and she was left with her two sons. These took Moabite wives; the name of the one was Orpah and the name of the other Ruth. They lived there about ten years, and both Mahlon and Chilion died, so that the woman was left without her two sons and her husband. Then she arose with her daughters-in-law to return from the country of Moab, for she had heard in the fields of Moab that the LORD had visited his people and given them food. So she set out from the place where she was with her two daughters-in-law, and they went on the way to return to the land of Judah. But Naomi said to her two daughters-in-law, “Go, return each of you to her mother's house. May the LORD deal kindly with you, as you have dealt with the dead and with me. The LORD grant that you may find rest, each of you in the house of her husband!” Then she kissed them, and they lifted up their voices and wept. And they said to her, “No, we will return with you to your people.” But Naomi said, “Turn back, my daughters; why will you go with me? Have I yet sons in my womb that they may become your husbands? Turn back, my daughters; go your way, for I am too old to have a husband. If I should say I have hope, even if I should have a husband this night and should bear sons, would you therefore wait till they were grown? Would you therefore refrain from marrying? No, my daughters, for it is exceedingly bitter to me for your sake that the hand of the LORD has gone out against me.” Then they lifted up their voices and wept again. And Orpah kissed her mother-in-law, but Ruth clung to her. And she said, “See, your sister-in-law has gone back to her people and to her gods; return after your sister-in-law.” But Ruth said, “Do not urge me to leave you or to return from following you. For where you go I will go, and where you lodge I will lodge. Your people shall be my people, and your God my God. Where you die I will die, and there will I be buried. May the LORD do so to me and more also if anything but death parts me from you.” And when Naomi saw that she was determined to go with her, she said no more. So the two of them went on until they came to Bethlehem. Epistle Reading – 2 Timothy 2:1–13 You then, my child, be strengthened by the grace that is in Christ Jesus, and what you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also. Share in suffering as a good soldier of Christ Jesus. No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him. An athlete is not crowned unless he competes according to the rules. It is the hard-working farmer who ought to have the first share of the crops. Think over what I say, for the Lord will give you understanding in everything. Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel, for which I am suffering, bound with chains as a criminal. But the word of God is not bound! Therefore I endure everything for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory. The saying is trustworthy, for: If we have died with him, we will also live with him; if we endure, we will also reign with him; if we deny him, he also will deny us; if we are faithless, he remains faithful— for he cannot deny himself. The Holy Gospel according to St. Luke, the seventeenth chapter. On the way to Jerusalem [Jesus] was passing along between Samaria and Galilee. And as he entered a village, he was met by ten lepers, who stood at a distance and lifted up their voices, saying, “Jesus, Master, have mercy on us.” When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; and he fell on his face at Jesus' feet, giving him thanks. Now he was a Samaritan. Then Jesus answered, “Were not ten cleansed? Where are the nine? Was no one found to return and give praise to God except this foreigner?” And he said to him, “Rise and go your way; your faith has made you well.”

Luke 17:11-19 On the way to Jerusalem Jesus was going through the region between Samaria and Galilee. As he entered…

Twenty Eighth Sunday in Ordinary Time Year C Luke 17:11-19 On the way to Jerusalem Jesus travelled along the border between Samaria and Galilee. As he entered one of the villages, ten lepers came to meet him. They stood some way off and called to him, ‘Jesus! Master! Take pity on us.' When he saw them he said, ‘Go and show yourselves to the priests.' Now as they were going away they were cleansed. Finding himself cured, one of them turned back praising God at the top of his voice and threw himself at the feet of Jesus and thanked him. The man was a Samaritan. This made Jesus say, ‘Were not all ten made clean? The other nine, where are they? It seems that no one has come back to give praise to God, except this foreigner.' And he said to the man, ‘Stand up and go on your way. Your faith has saved you.'

The September 25th, 2022 Morning Worship Service at Plainfield Christian Church in Comstock Park, MI Preacher: Bruce Wilson Youth Minister: Brady Jester Children's Minister: Wade Harrier Worship Leader: Katie Winstanley Learn more at https://www.pccmi.org/ Songs: CCLI #2228009 Sermon: The Chronological Life of Christ #134 The Final Week The King Is Coming Scripture: Matthew 21:1-11 Mark 11:1-11 Luke 19:29-44 John 12:12-19 Notes: The story of the Triumphal Entry is only the second event of the life of Jesus to be recorded in all four Gospels. Matthew tells us that by riding a donkey into Jerusalem Jesus was fulfilling an ancient prophecy from Zechariah 9:9. He will come as a gentle king. He will come as a righteous king The Triumphal Entry was an “acted parable” These people believed that at long last the Messiah had come. The time for silence was long past. This was an official visit of the King of Israel, an inspection tour of the heart of the nation. The whole city was stirred to the point of discussion … but not the point of action.

WHAT HAPPENS IN THIS EPISODE The disciples comment on the grandeur of the Temple and it's construction Jesus responds by saying that it's nothing; in fact, it will be totally destroyed The disciples ask when this will happen Jesus begins a discourse full of warnings – warnings of bad things about to occur for the city of Jerusalem Jesus reminds his disciples that they must stand – persevere when things are tough Jesus shares prophecy of the times of the coming of the Son of Man Then, he cautions his disciples to be prepared. SCRIPTURES USED IN THIS EPISODE: Mark 13:1 -31 Matthew 24:4-35 Luke 21:8-33 WOULD YOU SUPPORT UKRAINIANS? Eastern European Mission: This non-profit (501c3 for IRS purposes) has been working in Eastern Europe since 1961 and has a network of churches and individuals through which to send help to the Ukraine and to the countries accepting refugees. LCC International University: This University is located in Lithuania and educates people from all over the world. A large percentage of the students are from Ukraine. At this time, they have issues getting to their monies. The University and its staff are working to help them out. This will help those students. Find us on social media platforms: Facebook: https://www.facebook.com/JesusStoriesThePodcast Instagram: https://www.instagram.com/jesus_stories_the_podcast/ Twitter: https://twitter.com/JesusStoriesPod Linked In: https://www.linkedin.com/in/jesusstories/ We're on most of the podcast platforms. Just don't forget to subscribe where you listen and leave a rating for us there and on Apple Podcasts. If you'd like to be a sponsor for this podcast, want to leave a comment or a correction, contact us at jesusstories@outlook.com. Check this link for sponsoring this podcast on a monthly basis. Unless otherwise indicated, all Scripture quotations are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

JESUS MEETS THE WOMEN OF JERUSALEM – Jesus Walking in the Way of the Cross (VIDEO) LYRICS TO MUSIC: Daughters of Jerusalem Do not weep for me Cry for yourselves and your children Follow on Hosea's lead Blessed are those who barren sit Who've never known their children's screams They'll ask the mountains please fall on us Follow on Hosea's lead For terror comes with Roman siege MESSAGE SUMMARY:    Throughout the Bible there are dozens of women who are plagued with infertility, whether it be for a short time or a lifetime. Beyond the well known stories like that of Abraham and Sarah, Jacob and Rachel, and Zechariah and Elizabeth, there are countless others among the scriptures who cannot bear children. Some are healed, some are not. Some women are even restored in large numbers. All of Abimelek's wives, though exactly how many there were is unknown, are given fruitful wombs after Sarah is returned to Abraham (Genesis 20:17-18).   The prominence of these stories exemplifies a common theme throughout Jewish and non-Jewish history alike. A woman's ability to have children was vitally important. It was praiseworthy and fulfilling. Jewish custom praised motherhood and stigmatized the barren.   It is surprising then to hear Jesus' words as he speaks to the women of Jerusalem. It was not uncommon for women in the city to attend the executions of criminals by the Roman leadership. They would often mix a palliative of wine and spices to offer those being tortured. They would eventually offer the same to Jesus, though he would refuse it. But it is to these women that we hear Jesus' last words of true discourse. As these women ‘mourn and lament' for the tragedy that unfolds before their eyes, Jesus speaks at length concerning the coming catastrophe they do not yet see. And in doing so, he directly opposes a truth they had likely never before heard challenged.   ‘Blessed are those who are barren.' Jesus' statement is shocking. But to those familiar with the prophets, it was a statement that was not new. Jesus uses the exact words of the prophet Hosea. As Hosea prophesied that Israel would be destroyed and punished for its unfaithfulness to Yahweh, so too does Jesus use his words to predict the same. Some forty years after Jesus' death, Roman soldiers would enter Jerusalem and utterly destroy it. Those who took up arms and those who did not were murdered indiscriminately. Each stone of the temple would be annihilated at Roman order. Every tree was cut down, and the city was made into ruin.   This is certainly one of the acts of which Jesus spoke. A Roman siege that would leave behind a mountain of anguish and sorrow to be carried upon the backs of the women who now wept for him. As Jesus himself continues, the coming violence will make them “say to the mountains, ‘Fall on us,' and to the hills, ‘Cover us.'” Jesus describes a fate worse than death.   Though the sight before the women's eyes seemed the greatest of horrors, Jesus knew the horror to come would be far worse. More importantly however, he again exemplifies his humility. He desires no pity or concern for himself, but rather cares for those standing before him. He mourns over the injustice to come, disregarding the pressing pain of his own circumstances. Written by Jesse Braswell Roberts / Poor Bishop Hooper golgothamusic.com // poorbishophooper.com // Second edition ©2022 Jesse Braswell Roberts / Poor Bishop Hooper   TODAY'S PRAYER: How often do we worry more about ourselves than the tragedies around us? What injustices would God have us mourn over? Pray for those situations. TODAY'S AFFIRMATION: I affirm that because of what God has done for me in His Son, Jesus, A CHILD OF GOD. Yet to all who received Him, to those who believed in His Name, He gave the right to become children of God-- children born not of natural descent, nor of human decision or a husband's will, but born of God. John 1:12f A WORD FROM THE LORD WEBSITE: www.AWFTL.org. SCRIPTURE REFERENCE (ESV): Luke 23:27-31: “A large number of people followed him, including  women  who  mourned  and wailed for him. Jesus turned and said to them, “Daughters of Jerusalem, do not weep for me; weep for yourselves and for your children. For the time will come when you will say, ‘Blessed are the childless women, the wombs that never bore and the breasts that never nursed!' Then they will say to the mountains, Fall on us!' and to the hills, Cover us!' For if people do these things when the tree is green, what will happen when it is dry?””. Further Reading: Hosea 10:8; Hosea 9:14; Revelation 6:16-17. THIS SUNDAY'S AUDIO SERMON: You can listen to Archbishop Beach's Current Sunday Sermon: “How Does God Say He Loves You: Part 5 The New Covenant”, at our Website: https://awtlser.podbean.com/ DONATE TO AWFTL: https://mygiving.secure.force.com/GXDonateNow?id=a0Ui000000DglsqEAB

EVENTS DESCRIBED IN THIS EPISODE: Jesus tells a parable. A nobleman was called away to be crowned king of his land. He leaves some funds to be invested by others. Some do well. Some do not! Everyone is looking for Jesus, wondering if he will come to Jerusalem for the Passover celebration A party is held in the home of a former leper – Simon – in honor of Jesus. He is honored in a special way. The leading priests plot to kill Jesus and Lazarus, too. The people welcome Jesus as he prepares to enter Jerusalem Jesus rides into Jerusalem on the a donkey – something the disciples of Jesus don't understand just now. The crowd shouts praise as he rides. But, the Pharisees are not happy about the joy. Jesus laments the fate of Jerusalem Jesus causes a stir as he enters Jerusalem Jesus goes to examine the Temple, then leaves for the night   SCRIPTURES USED IN THIS PODCAST EPISODE: Luke 19:11-28 John 11:55-57 John 12:1-13 Mark 14:3-9 Luke 19:29-44 Matthew 21:1-7 John 12:14-19 Reputable agencies who are offering help to the Ukraine with your assistance: Eastern European Mission: This non-profit (501c3 for IRS purposes) has been working in Eastern Europe since 1961 and has a network of churches and individuals through which to send help to the Ukraine and to the countries accepting refugees. LCC International University: This University is located in Lithuania and educates people from all over the world. A large percentage of the students are from Ukraine. At this time, they have issues getting to their monies. The University and its staff are working to help them out. This will help those students. Find us on social media platforms: JS Facebook: https://www.facebook.com/JesusStoriesThePodcast Instagram: https://www.instagram.com/jesus_stories_the_podcast/ Twitter: https://twitter.com/JesusStoriesPod YouTube: https://youtube.com/playlist?list=PLgJ3Tf0R_aiF-uxG-G97ortxPZMFC7kPu Linked In: https://www.linkedin.com/in/jesusstories/ We're on most of the podcast platforms. Just don't forget to subscribe where you listen and leave a rating for us there and on Apple Podcasts. If you'd like to be a sponsor for this podcast, want to leave a comment or a correction, contact us at jesusstories@outlook.com. Check this link for sponsoring this podcast on a monthly basis. Unless otherwise indicated, all Scripture quotations are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Let us pray for the courage to heed God's call to walk in the footsteps of Jerusalem Jesus who, through us, miraculously transforms social sins into justice and grace.  Sign up for the accompanying daily emails here: http://igsol.net/lent-2022 (igsol.net/lent-2022)

March 13, 2022 – On the way to Jerusalem Jesus is informed that people are out for his life, like foxes circling a hen house. His response points to a promise which is good news for the hens and the foxes too. The post Foxes and Hens appeared first on Grace United Methodist Church.

He Brings Glory– (February 27th) -- Luke 9:28-36 Jesus sets his face toward Jerusalem – Jesus leaves the glory of this sort for the glory of the cross. Here we get the steely resolve of Jesus to see this mission through. In this sort of an approach, the transfiguration would be a last moment of heavenly bliss for Jesus before undertakes his bitter suffering and death. Is it almost a temptation for him to stay on the mountain? During this season of Epiphany, we are using the idea of unwrapping a gift. Jesus is of course the gift to us, given at Christmas and Epiphany is when we get to unwrap it slowly, marveling at each facet of this gem. But this series is also looking ahead – toward the fulfillment of God's promises in Holy Week and Easter. This series will ask what this gift means for us.

On the way to Jerusalem “Jesus entered and passed through Jericho.” A few miles from the Jordan, on the western edge of the valley that here spread out into a plain, the city lay in the midst of tropic verdure and luxuriance of beauty. With its palm trees and rich gardens watered by living springs, it gleamed like an emerald in the setting of limestone hills and desolate ravines that interposed between Jerusalem and the city of the plain.

Episode: This episode is the first of a three-part series on the archaeology of the Passion week. Chris and Kyle take a detailed look at how archaeological finds in Jerusalem can help us better situate and understand the events of this fateful week. Hosts: Chris McKinny and Kyle Keimer Summary: Chris and Kyle discuss the following topics: - Traditions about the Passion Week - How we connect the archaeology to the texts - Dating and timing the events of the Passion Week - Views of Jerusalem - Jesus in the Temple - Pontius Pilate and Archaeology Resources: Archaeology of the Passion Week Bibliography; Archaeology of Passion Week Visuals (pt 1). Give: Help support OnScript's Biblical World as we grow and develop. Click HERE.

Sermon Manuscript Who is Jesus and how does his humanity and divinity relate?What is Scripture and which writings and letters has God revealed are part of His word?How should we understand the relationship between God the Father, God the Son, and God the Holy Spirit?Simple questions, right?Well, these difficult questions were the very issues that the church faced in the first four centuries. It threatened to break apart the unity of the church.Now, you may be thinking, “well, that was 1900 years ago! Those matters have been resolved.” Well, yes and no. “Yes” in the sense that orthodox Christianity has firmly answered the question on, say, the Trinity and the person of Christ. But “no” in the sense that matters still arise today that either 1) relate to these foundational questions or 2) have not yet been addressed.So How should these critically important questions be addressed?Well, we don't need to look any further than Acts 15. This event in chapter 15 is known as the Jerusalem Council - the gathering together of elders and the apostles to work through a matter that threatened the unity of the church. Through it, we learn 1) how to seek unity in the church, 2) where to ground our unity in the church, and 3) the central tenants of our unity. And that applies to the church today just as much as it did back then.Well, we've reached the half-way point in Acts. Luke, the author of this book, has brought us a long way. Has brought usfrom…• Jesus' declaration in chapter 1 that “they would be his witnesses to the ends of the earth,” • to his ascension and the giving of the Holy Spirit in Jerusalem, • to the initial growth of Christianity in Jerusalem, Judah, and Samaria. • We've witnessed persecution including Stephen's martyrdom; that event, in God's providence brought these new believers all the way to Antioch.• An Ethiopian came to faith in Christ• Shortly after, Peter, one of Jesus closest disciples, witness the good news of Jesus to a Roman soldier and his family – they believe and were baptized. The Gospel has begun to go to the ends of the earth.• The most vicious enemy of Christianity – Saul of Tarsus, is blinded and sees the light of the Gospel and he comes to faith in Jesus. He would be known as the apostle Paul.• Peter is imprisoned but miraculously freed from jail by an angel as God heard the prayers of his people• The apostles Paul and Barnabas are sent out on a missionary journey in Cyprus and Asia Minor – sharing the hope of Christ, calling people to faith in him, and establishing new churches We've seen explosive growth. From a couple of hundred believers to thousands. From Jewish people believing in Christ as the Messiah, to a few Gentiles – non-Jews, and then an explosion of Gentiles, Greeks. Over and over, Luke recounts the great number of people. • “The Lord added to their number day by day”• “more than ever believers were added to the Lord, multitudes of both men and women.”• “the word of God continued to increase, and the number of the disciples multiplied greatly”• “a great many people were added to the Lord.”• “The word of the God increased and multiplied”Despite all the persecution – God was building and establishing his church in Acts.Chapter 15 is not only the very middle of the book, it's also a big turning point. This is the last time we will here from the apostle Peter. Jerusalem is also fading into the background. One commentator said it this way “Chapter 15 is the turning point, ‘centerpiece' and ‘watershed' of the book, the episode which rounds off and justifies past developments, and makes those to come intrinsically possible.”Something else has begun to fade – and it's caused some confusion and conflict. With all the new non-Jewish believers coming to faith and being baptized. Jewish identity and culture was fading.Think about it – a Christian in Jerusalem at that time would be tempted to think, “Jerusalem is where it started. Jesus was born as a Jew. The promises of God came through Israel. All these new believers need to embrace a Jewish identity.”The apostle Peter, in fact, was one of those. In Paul's book to the Galatian church, he tells how Peter had retreated to disassociate himself with the Gentiles in meals and fellowship. And Paul called Peter out for it! He said to Peter, “If you, [Peter] though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?”Many believe that Paul's letter to the Galatians was written just before the Jerusalem council. That makes a lot of sense. Galatians speaks of the “circumcision party.” They were the ones who had come from Jerusalem and stirred up controversy. What was that controversy? It's right there in Acts 15 verse 1: “some men came down from Judea and were teaching the brothers, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved.'”Right from the get-go, we see that this is a critical matter. Who is saved and who isn't? This group was also called “the party of the Pharisees,” verse 5. To be sure, they were believers in Christ. Likely converted out of what we know as Pharisees in the Bible. But don't think of them as “Pharisees” in the usual way. Yes, their tendency was similar. Adding to Scripture. Focusing on the external. They were witnessing the Jewish identity fade. That deeply concerned them. They essentially believed this: you had to become a Jew first in order to become a Christian. Therefore, if you were a Gentile man, a non-Jewish man (men represented their families), you needed to be circumcised.This absolutely threatened to break apart the church. And if you remember, this is not the first time this has come up. Remember God gave Peter the vision. A sheet coming down from heaven with the unclean animals. And God said to him that he should not call any person unclean. Because God's plan, from the beginning was that the nations would come to him. And then Cornelius, the Roman Centurion, and his whole family believed in Christ without becoming Jewish – they weren't circumcised, they were baptized.Well, Peter still struggled with what that meant. The Jewish background believers still struggled with what it meant. In order for a Gentile to come to faith, what was still required?That's a lot of background. But hopefully that helps… helps with the importance of this chapter in Acts and how high the stakes were, meaning the risks of disunity.So what did they do? Well, Paul and Barnabas were appointed to travel to Jerusalem… and they met together with the other apostles and various elders from the churches to work through the matter - verse 4. The issue was presented, verse 5. And they gathered together to discuss the matter - verse 6What a beautiful picture of these spiritual leaders thoughtfully, carefully, prayerfully working through this disagreement.Have you ever seen a video of the British parliament “discussing” matters? I'm talking about the House of Commons. Do they serve British tea and quietly pontificate on what they think? No, it's like a shouting match. In fact, over the years, even fist fights have broken out. Well, they could learn a lesson from Acts 15. Yes, they disagreed… but their desire was to seek the Lord's will and purpose.They considered the situation. They heard testimonies on what happened. The Scriptures were presented, and James, who presided over the council, presented a unified judgment.Now, maybe the party of the Pharisees were sitting there before the council. Maybe they were looking around the room and thinking, “Ok, Peter's on our side. And of course, James – our church leader here in Jerusalem. This is looking good.” We don't know, but they were the ones who pushed Peter to disassociate himself with the uncircumcised Gentile believers. They came from Jerusalem. This was their territory. Well fittingly, it's the apostle Peter who makes the first comments. Maybe, they thought – “ok, he'll for sure side with us.” But quite the opposite happened.Now we don't know how the Party of the Pharisees responded – we're not told. However, this council was unified. So the indications are that as Peter, and Barnabas and Paul and even James spoke, the Holy Spirit was opening their eyes.Here's how it went:• Peter spoke of the Gentiles hearing the Gospel and believing. He was speaking about Cornelius. Look at verse 8. God had confirmed through the Holy Spirit that what happened to them was from him. Remember that? Cornelius and his household experienced a very similar outpouring of the Holy Spirit… similar to what first happened in Jerusalem. Peter explains it all. And verses 9 and 10 are key here in the whole chapter. “why are you putting God to the test by placing a yoke on the neck of the disciples…?” A “yoke” is a burden. It's that thing that goes over an Ox's neck to attach the plow. In other words, this requirement of circumcision is adding works to the free Gospel of grace. And verse 11 is powerful. Peter did not say “they will be saved by the grace of the Lord Jesus just as we were.” No, he puts it in the opposite way, “we will be saved by the grace of the Lord Jesus, just as they were” Powerful and compelling.• And then, all the assembly fell silent. Verse 12, as Barnabas and Paul shared testimony after testimony of the Lord's work among the Gentiles. Notice Barnabas is named first – He was the one from Jerusalem. That likely meant he was the one sharing God's work. I'll never forget a testimony I heard 10 years ago from someone serving in the middle east. I can't share his name or the location specifics. We weren't even allowed to record it. We were all on the edge of our seats… This man described an invitation he received from the top terrorist leader in the region. All he was told was to come to him at such and such location at night. After much prayer, he strapped a Bible to his leg under his clothes. He said goodbye to his wife not knowing if she would ever see him again. He took a cab to this secured compound. He passed through several security checks. Men with AK 47s. No one found the Bible. He was brought to this big room. This terrorist leader welcomed him. They sat and talked all the while surrounded by all these armed body guards. Then this leader said “tell me about your God.” He reached down, pulled out the Bible from under his robes. And he walked this man through the Gospel in the Scriptures. That God has come down to us. That Jesus has restored our honor in God's presence. We're freed and forgiven through what Jesus has accomplished on the cross. And this man believed. The one sharing the Gospel didn't say, “now let me circumcise you so that you can be saved.” I'm not quite sure how that would have gone over! No, he believed by faith in Christ alone.• Can you imagine all that Barnabas shared about God's work? His Holy Spirit opening hearts and minds… calling many to him… sharing about all the cities where there were now churches with both Jew and Gentile believers – worshipping together. These were stories that many who were part of the council would have hear for the first time.• And then, James. Leader of the church in Jerusalem – Jesus' younger brother. The moderator of this council. He spoke up. He affirmed all that was said. By the way, he referred to Peter by his Jewish name – Simeon. Peter had several names. Peter, Simon, Simeon, Cephas. James was reminding them of Peter's Jewish roots. And besides affirming what was said – James included the words of the prophets! You can see those in verses 16 and 17. It comes from Amos 9… we read a longer part of the chapter earlier in the service. It speaks of the “tent of [King] David” being restored…. How? “…that the remnant of mankind may seek the Lord [including] all the Gentiles who are called by my name” In other words, this has been God's plan from the beginning. “Known from of old” verse 18. The Scriptures validate what these testimonies have shown.James then confirmed the Jerusalem council's decision – “that we should not trouble those of the Gentiles who turn to the Lord.”What a tremendous testimony of God's leading, of his will being confirmed through those he called to lead his church.Next week, I'll come back and consider verses 20, 21, and 29 – the additional requests.But the overall result was a clear affirmation: the gentiles did not need to be circumcised in order to be save. The wrote a joint letter. It affirmed the decision and it affirmed their unity. Because of its importance, the apostles and elders sent 2 men, Judas and Silas to validate the decision. They accompanied Paul and Barnabas to Antioch and delivered the letter, verse 30. And the believers in Antioch “rejoiced at it's encouragement” – verse 31. Judas and Silas even stayed for a time and blessed the people with their teaching.ApplicationNow, wouldn't it be nice if this had been it. Meaning if the Jerusalem Council had resolved the need for clarity in all matters of belief. But as you know, that's not the case. In our limited and sinful condition, even with God's Word, we need direction on how to faithfully seek unity around God's truth. And Acts 15 gives us direction.Let me highlight three lessons from this chapter.First, there is accountability for believers and for churches that goes beyond the local congregations. There's a connectedness that we should be seeking. And the model we're given here is not a top-down model. No, rather it's a collaborative model where the elders of the different churches seek God's wisdom together. Now, back in Acts, the apostles were involved. As we've talked about in the past, this is the apostolic era. The New Testament was not yet available. So the teaching of the apostles was of central importance. But the ongoing leadership of the church, beyond the New Testament times, is elders. That's what we saw last week. And it's the elders of churches who are to collectively seek God's truth on important matters of faith.This is why we are a Presbyterian church. Presbyterian comes from the Greek Word for elder. We believe that local congregations are called to have elders. But we also believe that the role of elder goes beyond the local congregation. This coming Tuesday, I'll be meeting with other elders from around Atlanta, some of them pastors, to consider matters and pray together. Then next month, later next month, elders will gather from around the country. A couple of thousand elders… to consider and decide matters about faith and the church. Acts 15 is the model for such accountability through the connected church.The Second lesson here answer's the question: Where should God's truth on these broader church matters be found? Not in philosophy, not in the cultural ideologies of the time… no they should be grounded in God's Holy Word. The creeds and confessions are subservient to the Scriptures. Council's err, creeds are not God's inspired word. They are not establishing truth, but rather seeking to affirm God's truth for the sake of unity.Beyond this first council in Acts 15 there were several councils in the first four centuries. They dealt with the very questions that I opened with. And they continue to be very helpful. In fact, we'll be jointly reading the Nicene Creed before the Lord's Supper. It came from the council of Nicaea in 325. One of the main purposes of that council was to affirm what the Scriptures teach about Jesus' divinity, because several different views existed.And there have been matters throughout the centuries and matters today that that need clarity and unity in what the Scriptures teach. Unfortunately, there have been many councils that have not sought God's Word. Instead, they've relied on tradition or worldly wisdom apart from God's Word. Just as James appealed to Scripture, so faithful councils and assembly's need to seek God's Word and will.This is why we are a confessional church. Doctrinal issues continue to come up – and many have been faithfully addressed. And there will continue to be a need for guidance and direction from the Church.Third, the Gospel is central. Everything related to faith and practice flows from it. I'm speaking of verse 11 here. That we are saved by grace…. through the free gift that Christ purchased for us on the cross. He paid the ransom price. He died in our place. All the consequences of our sin and shame, he took on the cross – and he gave us his holiness and honor. That's what this council in Acts 15 focused on. We can't and don't bring anything to the table. Our responsibility is to believe by faith and turn from our sin. Some have said it this way in the past:• The Gospel plus anything equals nothing• The Gospel plus nothing equals everything• I'm speaking about your justification before God. In other words, you can't bring anything to the table to be saved. Not right thinking, not right doing. You are saved by grace through faith in Christ alone. That's freedom. That's amazing grace. To be sure, that grace you receive is the same grace that motivates you to do good works, but it doesn't work the other way around. Our good works don't lead to being saved – they are a result of being saved.And let me say, this Acts 15 matter about the Gospel… it continues to come up, over and over and over. It is so counter intuitive, isn't it? That's why it's amazing grace. Think about it. We want to say things like… “faith plus taking the Lord's supper saves you” No. faith alone. Taking the Lord's Supper nourishes you in your faith, reminds you of the Gospel, but it doesn't save. Or “faith plus baptism” No. Being baptized is a matter of obedience – it marks you on the outside as part of God's family, but it's not part of the salvation equation.Or we even leave the faith part out. Why should God save me? “I'm a good person.” Or “I haven't done anything bad” No. we can't save ourselves. Our sin leaves us spiritually dead. That's the wonder and grace of the Gospel. We are all unworthy, in and of ourselves, but God has made us worthy in Christ.This is why we are a Gospel church. This Gospel is what brings us together, it's the means through which we worship, it's the hope that we believe, the message that we proclaim. We're a Gospel-centered, confessional, Bible-believing, elder-led, connected church. … in the model of Acts 15.So as we seek to be faithful as individual and as God's church together, may we connect with and support churches throughout the world, seek God's truth from his word, and trusting in Christ alone for salvation.

Luke 13:22-35 On the road to Jerusalem Jesus is confronted by those who oppose him. He responds by clarifying priorities.

This is the final podcast of the season as we transition to a busy Advent calendar. Jesus Cleanses Ten Lepers 11 On the way to Jerusalem Jesus[d] was going through the region between Samaria and Galilee. 12 As he entered a village, ten lepers[e] approached him. Keeping their distance, 13 they called out, saying, “Jesus, Master, have mercy on us!” 14 When he saw them, he said to them, “Go and show yourselves to the priests.” And as they went, they were made clean. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice. 16 He prostrated himself at Jesus'[f] feet and thanked him. And he was a Samaritan. 17 Then Jesus asked, “Were not ten made clean? But the other nine, where are they? 18 Was none of them found to return and give praise to God except this foreigner?” 19 Then he said to him, “Get up and go on your way; your faith has made you well.”

Many have said they don't like going to church because all the church wants is their money. While it's sadly true that some churches take advantage of people, God doesn't want your money, God wants your heart. Where your heart goes, there your money and your time and your devotion will follow. This is true in life, let alone the church. The religious leaders were definitely taking advantage of the people by making them for certain rituals or regulations that benefit them personally. Jesus did not take kindly to this abuse, something Pastor Mark will elaborate on as our study on "Jerusalem, Jesus and the Temple of Doom" continues today when we Come To The Table!

To see Jesus angry, flipping over tables and using a whip to drive out the self-serving from a sacrificial temple must have been a sight to see! However, some have used this account to say that Jesus couldn't have done that and not sinned! The Bible does say not to sin in your anger, but we end up sinning in our anger because our anger is selfish. Pastor Mark will explain why Jesus did not sin, as he shares the difference between righteous anger and sinful anger. You'll also learn how you may be sinning in your emotional responses and how you can turn it around to do something good for God. That's just some of the good that will come out of "Jerusalem, Jesus and the Temple of Doom" as we Come To The Table!

Even though Capernaum was not Jerusalem Jesus established himself there so that his preaching ministry would have the largest impact possible. The location was perfect.The King Goes Public: During this two-week series on Matthew 3 and 4, we will take a closer look at Jesus, the great King, at the very beginning, tracing key events such as His baptism, the temptations in the desert, and His very first message to the public.