A series of structures which were located on the Temple Mount in the Old City of Jerusalem
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3 episodes with jerusalem temple
3 episodes with jerusalem temple
2 episodes with jerusalem temple
2 episodes with jerusalem temple
3 episodes with jerusalem temple
2 episodes with jerusalem temple
4 episodes with jerusalem temple
2 episodes with jerusalem temple
2 episodes with jerusalem temple
It Happened at the Temple - Pt 11 -The Jerusalem Temple was destroyed in 70 AD, just as Jesus foretold. It has never been rebuilt. That's because the permanent Temple is already here, in the Body of Christ. We are now the place where redemption happens. Will we reject the idols of this world, overcome our own insecurities, and draw people to Him?
Become a CTC Partner: https://crosstocrown.org/partners/Free LXX English translation: http://ccat.sas.upenn.edu/nets/edition/Literal Standard Version: https://www.lsvbible.comKey playlists:The Kingdom and the Last Days: https://www.youtube.com/playlist?list=PL5Yobt1jZDd-fWWua2bpHUIYaznHgLZ20Zechariah: https://www.youtube.com/playlist?list=PL5Yobt1jZDd99n2SBXrhdBklo36yRstVtFeatured playlist: The Church (That Meets in My Home) — https://www.youtube.com/playlist?list=PL5Yobt1jZDd9Zzn8Ufa-BNciyYv04Cl6mMy books:Exalted: Putting Jesus in His Place — https://www.amazon.com/Exalted-Putting-Jesus-His-Place/dp/0985118709/ref=tmm_pap_title_0God's Design for Marriage (Married Edition) — https://www.amazon.com/Gods-Design-Marriage-Married-Amazing/dp/0998786306/ref=sr_1_4?s=books&ie=UTF8&qid=1493422125&sr=1-4&keywords=god%27s+design+for+marriageGod's Design for Marriage (Pre-married Edition) — https://www.amazon.com/Gods-Design-Marriage-What-Before/dp/0985118725/ref=cm_cr_pr_product_topcrosstocrown.org@DougGoodin@CrossToCrown
We begin a new Wednesday Night Series. Building Our Foundations, a verse by verse study through the Book of Ezra Chapter 4 verses 6-24 Faithfulness Doesn't Drive Away Opposition The Book of Ezra is a book in the Old Testament of the Bible, traditionally attributed to the prophet Ezra. It chronicles the return of the Jewish people from Babylonian exile and the rebuilding of the Jerusalem Temple, focusing on the religious and political restoration of the Jewish community. The Book of Ezra provides a powerful metaphor for building foundations—both literally and spiritually. The rebuilding of the Temple in Jerusalem serves as a symbol of the restoration of the people's relationship with God, as well as the re-establishment of their faith and community after the Babylonian exile. When considering how this pertains to building our own foundations, there are several lessons and parallels that can be drawn. If you are interested in attending our LIVE teachings (Wednesdays @ 7:00 pm & Sundays @ 10:00 am), you are invited to visit us at 4218 Boston Ave. Lubbock, Texas. To connect with us, you can call us at (806) 799-2227, email us at calvarylubbock@hotmail.com, or checkout our website at CalvaryChapelLubbock.church. You can also watch us on Facebook and contact us through Facebook Messenger. Please feel free to let us know about your walk with Jesus, as we would love to hear it and pray with you. If you'd like to partner with us to help us take the Gospel to the world, just click on the DONATE button on our website, let us know through Facebook Messenger, or in person. We pray that the rest of your week be blessed and that you share the love of Jesus with everyone that you encounter.
We begin a new Wednesday Night Series. Building Our Foundations, a verse by verse study through the Book of Ezra Chapter 4 v 4-5 Three areas of Spiritual Attack The Book of Ezra is a book in the Old Testament of the Bible, traditionally attributed to the prophet Ezra. It chronicles the return of the Jewish people from Babylonian exile and the rebuilding of the Jerusalem Temple, focusing on the religious and political restoration of the Jewish community. The Book of Ezra provides a powerful metaphor for building foundations—both literally and spiritually. The rebuilding of the Temple in Jerusalem serves as a symbol of the restoration of the people's relationship with God, as well as the re-establishment of their faith and community after the Babylonian exile. When considering how this pertains to building our own foundations, there are several lessons and parallels that can be drawn. If you are interested in attending our LIVE teachings (Wednesdays @ 7:00 pm & Sundays @ 10:00 am), you are invited to visit us at 4218 Boston Ave. Lubbock, Texas. To connect with us, you can call us at (806) 799-2227, email us at calvarylubbock@hotmail.com, or checkout our website at CalvaryChapelLubbock.church. You can also watch us on Facebook and contact us through Facebook Messenger. Please feel free to let us know about your walk with Jesus, as we would love to hear it and pray with you. If you'd like to partner with us to help us take the Gospel to the world, just click on the DONATE button on our website, let us know through Facebook Messenger, or in person. We pray that the rest of your week be blessed and that you share the love of Jesus with everyone that you encounter.
We begin a new Wednesday Night Series. Building Our Foundations, a verse by verse study through the Book of Ezra Chapter 4 v 1-5 Opposition through Compromise The Book of Ezra is a book in the Old Testament of the Bible, traditionally attributed to the prophet Ezra. It chronicles the return of the Jewish people from Babylonian exile and the rebuilding of the Jerusalem Temple, focusing on the religious and political restoration of the Jewish community. The Book of Ezra provides a powerful metaphor for building foundations—both literally and spiritually. The rebuilding of the Temple in Jerusalem serves as a symbol of the restoration of the people's relationship with God, as well as the re-establishment of their faith and community after the Babylonian exile. When considering how this pertains to building our own foundations, there are several lessons and parallels that can be drawn. If you are interested in attending our LIVE teachings (Wednesdays @ 7:00 pm & Sundays @ 10:00 am), you are invited to visit us at 4218 Boston Ave. Lubbock, Texas. To connect with us, you can call us at (806) 799-2227, email us at calvarylubbock@hotmail.com, or checkout our website at CalvaryChapelLubbock.church. You can also watch us on Facebook and contact us through Facebook Messenger. Please feel free to let us know about your walk with Jesus, as we would love to hear it and pray with you. If you'd like to partner with us to help us take the Gospel to the world, just click on the DONATE button on our website, let us know through Facebook Messenger, or in person. We pray that the rest of your week be blessed and that you share the love of Jesus with everyone that you encounter.
Jesus overturned the tables of the money-changers in the Jerusalem Temple. I wouldn’t call it violence, but perhaps righteous anger. But why did he do it? And what might this teach us about the dignity and purpose we have as followers of Christ? To answer these questions we need to look at some big picture biblical themes. That’s just what we do in this sermon on Mark 10:46 – 11:33. We trace the presence of God through the temple, the resurrected Christ, and into his people. Because of this, Jesus’ people have a dignity and purpose which is unique and powerful. Note: During the live-stream recording of this sermon, a few short ‘blackout blips’ occurred. Each lasts for only a few seconds.
We begin a new Wednesday Night Series. Building Our Foundations, a verse by verse study through the Book of Ezra Chapter 3 V 1-13 Disappointing Fulfillment The Book of Ezra is a book in the Old Testament of the Bible, traditionally attributed to the prophet Ezra. It chronicles the return of the Jewish people from Babylonian exile and the rebuilding of the Jerusalem Temple, focusing on the religious and political restoration of the Jewish community. The Book of Ezra provides a powerful metaphor for building foundations—both literally and spiritually. The rebuilding of the Temple in Jerusalem serves as a symbol of the restoration of the people's relationship with God, as well as the re-establishment of their faith and community after the Babylonian exile. When considering how this pertains to building our own foundations, there are several lessons and parallels that can be drawn. If you are interested in attending our LIVE teachings (Wednesdays @ 7:00 pm & Sundays @ 10:00 am), you are invited to visit us at 4218 Boston Ave. Lubbock, Texas. To connect with us, you can call us at (806) 799-2227, email us at calvarylubbock@hotmail.com, or checkout our website at CalvaryChapelLubbock.church. You can also watch us on Facebook and contact us through Facebook Messenger. Please feel free to let us know about your walk with Jesus, as we would love to hear it and pray with you. If you'd like to partner with us to help us take the Gospel to the world, just click on the DONATE button on our website, let us know through Facebook Messenger, or in person. We pray that the rest of your week be blessed and that you share the love of Jesus with everyone that you encounter.
We begin a new Wednesday Night Series. Building Our Foundations, a verse by verse study through the Book of Ezra Chapter 1 V 5-11 GOD keeps his Promises The Book of Ezra is a book in the Old Testament of the Bible, traditionally attributed to the prophet Ezra. It chronicles the return of the Jewish people from Babylonian exile and the rebuilding of the Jerusalem Temple, focusing on the religious and political restoration of the Jewish community. The Book of Ezra provides a powerful metaphor for building foundations—both literally and spiritually. The rebuilding of the Temple in Jerusalem serves as a symbol of the restoration of the people's relationship with God, as well as the re-establishment of their faith and community after the Babylonian exile. When considering how this pertains to building our own foundations, there are several lessons and parallels that can be drawn. If you are interested in attending our LIVE teachings (Wednesdays @ 7:00 pm & Sundays @ 10:00 am), you are invited to visit us at 4218 Boston Ave. Lubbock, Texas. To connect with us, you can call us at (806) 799-2227, email us at calvarylubbock@hotmail.com, or checkout our website at CalvaryChapelLubbock.church. You can also watch us on Facebook and contact us through Facebook Messenger. Please feel free to let us know about your walk with Jesus, as we would love to hear it and pray with you. If you'd like to partner with us to help us take the Gospel to the world, just click on the DONATE button on our website, let us know through Facebook Messenger, or in person. We pray that the rest of your week be blessed and that you share the love of Jesus with everyone that you encounter.
Video available of this episode! Follow this link: https://youtube.com/live/PgafyQOcVEU?feature=shareWe've been studying in the Millennial Kingdom of Jesus for the past few months here on the podcast, and today we'll returning to Ezekiel once again to see what he has to say about it.You may remember that Ezekiel was a priest, and yet he was carried off to Babylon as a captive before his priesthood would have began on his 30th birthday, so he never got to serve in the Jerusalem Temple.However, in the last 9 chapters of his book, God gives Ezekiel something that's pretty special: a time-traveling tour of the future Temple that will be in Jerusalem for the thousand year reign of Christ.So we've been talking about that tour and covered 5 chapters of it so far. We'll cover two more tonight. I'm not sure if I've commented on this yet, but this is actually Ezekiel's SECOND temple tour in his book.He was also given a visionary temple tour of the Jerusalem temple back in chapters 8 through 11, and that one didn't go so well. He bore witness to all the terrible things taking place within God's holy temple. That vision was kind of a bummer. The glory of God LEFT.In this tour though, the glory of God came back. So the future looks bright in God's Kingdom.Except for one thing we see taking place in this future Temple that doesn't look so pleasant. If you've been paying attention, you've heard that there will be sacrifices taking place in this Millennial Temple.Why would there be sacrifices taking place when Jesus was the once-and-for-all sacrifice on the cross at Calvary? Doesn't Hebrews make it pretty clear that God doesn't need anymore sacrifices for sins?We're going to discuss that today on the Cross References podcast.If you want to get in touch with me, send an email to crossreferencespodcast@gmail.com0:00 - Introduction4:25 - Ezekiel 45, Land Allotments around the Temple17:00 - Fair Leadership25:00 - Sacrifices in the Final Temple37:25 - Ezekiel 46, Return of Feasts and Levitical Practices46:30 - Regulations in the Final Temple56:00 - Next Time & Closing ThoughtsIf you're looking for a detailed Ezekiel Bible study, cross-referenced with supporting scripture, this podcast will provide an in-depth look at the prophets of the Bible, with clear Bible prophecy explained. We explore Ezekiel's visions and other Old Testament Bible study topics through careful Bible exegesis to help you in understanding the Book of Ezekiel in a deeper way. I'm glad you're here, and don't forget to SUBSCRIBE so you never miss an episode!
We begin a new Wednesday Night Series. Building Our Foundations, a verse by verse study through the Book of Ezra Chapter 1 V 1-4 Promises. Promises The Book of Ezra is a book in the Old Testament of the Bible, traditionally attributed to the prophet Ezra. It chronicles the return of the Jewish people from Babylonian exile and the rebuilding of the Jerusalem Temple, focusing on the religious and political restoration of the Jewish community. The Book of Ezra provides a powerful metaphor for building foundations—both literally and spiritually. The rebuilding of the Temple in Jerusalem serves as a symbol of the restoration of the people's relationship with God, as well as the re-establishment of their faith and community after the Babylonian exile. When considering how this pertains to building our own foundations, there are several lessons and parallels that can be drawn. If you are interested in attending our LIVE teachings (Wednesdays @ 7:00 pm & Sundays @ 10:00 am), you are invited to visit us at 4218 Boston Ave. Lubbock, Texas. To connect with us, you can call us at (806) 799-2227, email us at calvarylubbock@hotmail.com, or checkout our website at CalvaryChapelLubbock.church. You can also watch us on Facebook and contact us through Facebook Messenger. Please feel free to let us know about your walk with Jesus, as we would love to hear it and pray with you. If you'd like to partner with us to help us take the Gospel to the world, just click on the DONATE button on our website, let us know through Facebook Messenger, or in person. We pray that the rest of your week be blessed and that you share the love of Jesus with everyone that you encounter.
We begin a new Wednesday Night Series. Building Our Foundations, a verse by verse study through the Book of Ezra Chapter 1 V 1-4 Promises. Promises The Book of Ezra is a book in the Old Testament of the Bible, traditionally attributed to the prophet Ezra. It chronicles the return of the Jewish people from Babylonian exile and the rebuilding of the Jerusalem Temple, focusing on the religious and political restoration of the Jewish community. The Book of Ezra provides a powerful metaphor for building foundations—both literally and spiritually. The rebuilding of the Temple in Jerusalem serves as a symbol of the restoration of the people's relationship with God, as well as the re-establishment of their faith and community after the Babylonian exile. When considering how this pertains to building our own foundations, there are several lessons and parallels that can be drawn. If you are interested in attending our LIVE teachings (Wednesdays @ 7:00 pm & Sundays @ 10:00 am), you are invited to visit us at 4218 Boston Ave. Lubbock, Texas. To connect with us, you can call us at (806) 799-2227, email us at calvarylubbock@hotmail.com, or checkout our website at CalvaryChapelLubbock.church. You can also watch us on Facebook and contact us through Facebook Messenger. Please feel free to let us know about your walk with Jesus, as we would love to hear it and pray with you. If you'd like to partner with us to help us take the Gospel to the world, just click on the DONATE button on our website, let us know through Facebook Messenger, or in person. We pray that the rest of your week be blessed and that you share the love of Jesus with everyone that you encounter.
We begin a new Wednesday Night Series. Building Our Foundations, a verse by verse study through the Book of Ezra. The Book of Ezra is a book in the Old Testament of the Bible, traditionally attributed to the prophet Ezra. It chronicles the return of the Jewish people from Babylonian exile and the rebuilding of the Jerusalem Temple, focusing on the religious and political restoration of the Jewish community. The Book of Ezra provides a powerful metaphor for building foundations—both literally and spiritually. The rebuilding of the Temple in Jerusalem serves as a symbol of the restoration of the people's relationship with God, as well as the re-establishment of their faith and community after the Babylonian exile. When considering how this pertains to building our own foundations, there are several lessons and parallels that can be drawn. If you are interested in attending our LIVE teachings (Wednesdays @ 7:00 pm & Sundays @ 10:00 am), you are invited to visit us at 4218 Boston Ave. Lubbock, Texas. To connect with us, you can call us at (806) 799-2227, email us at calvarylubbock@hotmail.com, or checkout our website at CalvaryChapelLubbock.church. You can also watch us on Facebook and contact us through Facebook Messenger. Please feel free to let us know about your walk with Jesus, as we would love to hear it and pray with you. If you'd like to partner with us to help us take the Gospel to the world, just click on the DONATE button on our website, let us know through Facebook Messenger, or in person. We pray that the rest of your week be blessed and that you share the love of Jesus with everyone that you encounter.
In this session, we delve into the stories of Nebuchadnezzar and Belshazzar, two Babylonian kings who faced God's judgment. We examine Nebuchadnezzar's 7-year humiliation and eventual acknowledgment of God's sovereignty. We discuss Belshazzar's misuse of sacred items from the Jerusalem Temple during a feast, which leads to his downfall and the end of his kingdom. The Babylonian Empire falls and the Medo-Persian Empire rises. Soon, Cyrus king of Persia issues an edict allowing the return of the exiles to the Land of Canaan.Bible ReadingsDaniel 4:28-37Daniel 5:1-312 Chronicles 36:22-23Hebrews 12:5-11Support the showRead along with us in the Bible Brief App! Try the Bible Brief book for an offline experience!Get your free Bible Timeline with the 10 Steps: Timeline LinkSupport the show: Tap here to become a monthly supporter!Review the show: Tap here!Want to go deeper?...Download the Bible Brief App!iPhone: App Store LinkAndroid: Play Store LinkWant a physical book? Check out "Bible Brief" by our founder!Amazon: Amazon LinkWebsite: biblebrief.orgInstagram: @biblelitTwitter: @bible_litFacebook: @biblelitEmail the Show: biblebrief@biblelit.orgOur sessions use various translations including the ESV, BSB, CSB, NASB,...
Thanks so much for listening to our podcast! This homily (a short sermon) is based on the Narrative Lectionary reading fo this first Sunday in the Christmas season, which is Luke 2:21-38. In this passage, we read about the visit of the holy family and the infant Jesus to the Jerusalem Temple, where they meet Simeon and Anna. We hope this message will be meaningful to you this week. Blessings to you as we move through this season of Advent together. To find out more about our church, you can head on over to www.williamsburgbaptist.com. If you have a moment, we'd also love for you to click over to follow us on Instagram or Facebook! We are a small but vibrant and growing congregation, and there are lots of ways to connect. Please don't hesitate to reach out if we can help support you in any way! Thanks so much for tuning in!
Christine Darg tackles a profound question that has troubled and fascinated believers for two millennia: Are those who trust in Messiah Jesus for salvation expected to observe the Law's every commandment? This is no trivial question; it's endlessly controversial but there are biblical answers! This video also anticipates a third temple in Jerusalem and reinstituted sacrifices.
Thursday of the Thirty-third Week in Ordinary Time IINovember 21, 2024 – Memorial of the Presentation of the Blessed Virgin Mary Hello and welcome to the Word, bringing you the Good News of Jesus Christ every day from the Redemptorists of the Baltimore Province. I am Fr. Karl Esker from the Basilica of our Lady of Perpetual Help in Brooklyn, NY. Today is the Memorial of the Presentation of the Blessed Virgin Mary.A reading from the holy gospel according to Luke As Jesus drew near Jerusalem, he saw the city and wept over it, saying, “If this day you only knew what makes for peace– but now it is hidden from your eyes. For the days are coming upon you when your enemies will raise a palisade against you; they will encircle you and hem you in on all sides. They will smash you to the ground and your children within you, and they will not leave one stone upon another within you because you did not recognize the time of your visitation.”The gospel of the Lord.Homily I have often wondered about the Memorial of the Presentation of the Blessed Virgin Mary in the Temple, because there is no hint of it in the gospels. The story comes from the Protoevangelium of James, a second century collection of pious stories that tries to fill in the blanks in the gospel accounts about the lives of Jesus and Mary. This document also gives us the names of Joachim and Anna, the parents of Mary. Since the liturgical feasts of Mary parallel the feasts of Jesus, I wondered if the date of this memorial had anything to do with the purification of Anna, eighty days after the birth of Mary; but no, there are only 74 days between the memorial of the birth of Mary and the memorial of her presentation in the Temple. The date celebrates the inauguration of the New Church of the Mother of God, built by the Byzantine emperor Justinian I in the year 543 near the ruins of the Jerusalem Temple. Mary's presentation is actually a parallel to the prophet Samuel's presentation. Just as Samuel's mother Hanna, in thanksgiving for being cured of her bareness, presented him to God in the sanctuary of Shiloh, when he was three years old, so too, Mary's parents Joachim and Anna consecrate her to God at three years old in the Temple in Jerusalem. What we celebrate is not so much a historical fact, as the spirit with which Mary dedicated herself to God from her very childhood under the inspiration of the Holy Spirit who filled her with grace to become the temple where the Son of God would take on human flesh. Just as Mary's cooperation with God's plan for our salvation began early in her childhood, and carried on throughout Jesus' life and ministry, passion, death and resurrection, and into the early years of the Church, so too it did not end with her life on earth. As Jesus wept over Jerusalem because its inhabitants did not recognize the time of their visitation, Mary with her son in heaven weeps over the many people who in the midst of violence, war and misfortune, continue blind to the saving presence of Jesus Christ, the Lamb of God. That may explain why Mary has appeared throughout the centuries in many countries across the world to call people back to prayer and faith in Jesus so that he may gather them together into God's kingdom, as a hen gathers her chicks under her wings. In today's gospel we hear Jesus' lament over the destruction that would overwhelm Jerusalem, because they rejected their true savior to follow a human, political one. The first reading from the book of Revelation proclaims Christ, the all-powerful and all knowledgeable Lamb of God who will protect his people in the terrible times of persecution and natural disasters they were facing. As the sacred writers encouraged their communities and us to remain faithful to Jesus in every circumstance, so too Mary by her example and intercession directs our eyes, mind and heart to Jesus, and calls us to cling to him, Son of God and Savior of the World. May God bless you. Fr. Karl E. Esker CSsR Basilica of our Lady of Perpetual Help Brooklyn, NY
In this episode, we delve into the stories of Nebuchadnezzar and Belshazzar, two Babylonian kings who faced God's judgment. We examine Nebuchadnezzar's 7-year humiliation and eventual acknowledgment of God's sovereignty. We discuss Belshazzar's misuse of sacred items from the Jerusalem Temple during a feast, which leads to his downfall and the end of his kingdom. The Babylonian Empire falls and the Medo-Persian Empire rises. Soon, Cyrus king of Persia issues an edict allowing the return of the exiles to the Land of Canaan.Readings: Daniel 4:28-37, Daniel 5:1-31, 2 Chronicles 36:22-23, Hebrews 12:5-11Support the showRead along with us in the Bible Brief App!Support the show: Tap here to become a monthly supporter!Review the show: Tap here!Want to go deeper?...Download the Bible Brief App!iPhone: App Store LinkAndroid: Play Store LinkWebsite: biblebrief.orgInstagram: @biblelitTwitter: @bible_litFacebook: @biblelitEmail the Show: biblebrief@biblelit.orgThis episode primarily uses the ESV Bible translation, but may also use CSB, NASB, and NKJV.Search Tags: bible, beginner, bible verse, god, verse of the day, prayer, jesus, bible study, scripture, learn, bible introduction, introduction, intro to the bible, introduction to the bible, beginner bible, bible overview, how to read the bible, what is the bible about, bible story, bible stories, what is the bible, ...
In this episode, Dr. Marcus Mininger, Professor of New Testament Studies, looks at the world of biblical interpretation, specifically examining preterist interpretations of the book of Hebrews. His discussion centers around a key question that has intrigued scholars for centuries: Was the Book of Hebrews written before or after the destruction of the Jerusalem Temple in 70 AD? Perhaps more importantly, he'll explore whether this dating question is as crucial to understanding Hebrews as some might think. Dr. Mininger begins by examining evidence of Roman persecution in the early church and what it might tell us about when Hebrews was written.
In this episode, Dr. Marcus Mininger, Professor of New Testament Studies, looks at the world of biblical interpretation, specifically examining preterist interpretations of the book of Hebrews. His discussion centers around a key question that has intrigued scholars for centuries: Was the Book of Hebrews written before or after the destruction of the Jerusalem Temple in 70 AD? Perhaps more importantly, he'll explore whether this dating question is as crucial to understanding Hebrews as some might think. Dr. Mininger begins by examining evidence of Roman persecution in the early church and what it might tell us about when Hebrews was written.
IMAGE DESCRIPTION Oxyrhynchus Papyrus fragment with text of John 6:8-12. 3rd century. Public domain, via Wikimedia Commons. https://commons.wikimedia.org/wiki/File:POxy1596-III.jpg LINKS Words of Jesus ("All the Red Letter Scriptures"): https://www.jesusbelieverjd.com/all-the-red-letter-scriptures-of-jesus-in-the-bible-kjv/ Parallel Passages in the Gospels: https://www.bible-researcher.com/parallels.html#sect1 Miracles of Jesus reference list: https://sunnyhillschurch.com/3301/the-37-miracles-of-jesus-in-chronological-order/ Venetian folk tale of Saint Peter's mom: https://iamnotmakingthisup.net/5663/saint-peters-mom-bless-her-heart/ Judas Boo: https://pixabay.com/sound-effects/boo-6377/ Joke Rimshot: https://pixabay.com/sound-effects/rimshot-joke-funny-80325/ TRANSCRIPT Welcome to the Popeular History Podcast: History through Pope Colored Glasses. My name is Gregg and this is episode 0.21h: Sayings of the Savior Part VIII: The Last Gospel All of these aught episodes are made to let us build our Pope-colored glasses so we can use the same lenses when we look at history together. If you're lost, start at the beginning! Today we continue our Sayings of the Savior series with a look at the Gospel according to John, covering everything Jesus said there that we haven't yet discussed–yes, still leaving off things like the miracles we did in 0.20 and the parables and other sayings we did in earlier Sayings of the Savior installments--once again leaving you in suspense right before the concluding few chapters discussing Jesus' death and such, which we'll cover as we finish the remaining mysteries of the rosary in future episodes of our Catholic Worldbuilding series. Before we get into it, a quick reminder that the Gospel of John is the odd one out of the four canonical gospels, that is, the Gospels that made it into the Bible. There are other Gospels, but not others that the Catholic Church holds as part of Scripture, that is, the inspired word of God. As you likely remember very well from the other episodes unless you're starting here for some reason, and if you're starting here because you don't know where to find the others you can check out the Catholic Worldbuilding section of my website, Popeularhistory.com, in any case, as you probably do recall the other three Gospels, Matthew, Mark, and Luke, are all known as synoptic gospels, that is, Gospels that should be read together, and clearly have a close relationship, with most of all of them being found in the rest of them. Luke Is the most unique, something like 35% of its material being standalone, much of that parables, some of that is Luke's memorable infancy narrative, while the approximately 20% of Matthew that's only in Matthew is a hodgepodge including Matthew's take on Jesus' infancy, and the 3ish % of material that's unique to Mark is… well Mark is the shortest Gospel so 3% of it isn't much but even so we haven't hit the most memorable bit of that small slice of the synoptics. We'll get there, but of course not yet because like I said today is about John. And I don't mean John Mark, the guy who wrote the Gospel of Mark, which really should be called John because you know, John is his actual first name, Mark's just a second part of it, anyways, uh yes so guy named John wrote half the gospels, don't worry about it, it's fine, one's the Gospel of Mark, one's the Gospel of John. I'm sure that's not confusing anything. Anyways, ignore the fact that I haven't said much about John yet today. I needed to give the Synoptics a bit of a collective farewell before we moved on and it seemed like a bit of statistics might be just the thing to get you all ready for me to change the topic. Now, though John's Gospel (not John Mark's Gospel) isn't one of the synoptics, there are a few parallel areas I'll flag as we go, so don't think we're leaving the other Gospels behind entirely. Even if we tried, they're a big part of looking at history through Pope Colored glasses overall, which, in case you've forgotten, is the actual main plan for this podcast. Allegedly these worldbuilding episodes are just the background materials for that. Overall, John stands out as the most theologically sophisticated of the Gospels, which has generally led scholars to argue it's the last-written of the bunch, a stance that actually aligns with tradition that credits the Gospel of John to, well, John, the longest-lived of the Twelve Apostles. Scholars, of course, aren't so sure about that specific attribution, as we've mentioned here and there they often like to think of a school of multiple authors writing the texts attributed to John, not just the Gospel but his three letters and the Book of Revelation. In any event, that sophisticated theology is on full display right from the beginning of the text, and the opening verses of John, often called the Prologue, are extremely well known and influential within Christianity. Which I know is a given for pretty much every section of the Gospel texts, but I mean like even more so than the average Gospel text. As in, these verses used to be read as an epilogue to nearly every Mass, something that gave it the nickname of “The Last Gospel”. Let's take it in: JOHN 1:1-14 1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 Through him all things were made; without him nothing was made that has been made. 4 In him was life, and that life was the light of all mankind. 5 The light shines in the darkness, and the darkness has not overcome it. 6 There was a man sent from God whose name was John. 7 He came as a witness to testify concerning that light, so that through him all might believe. 8 He himself was not the light; he came only as a witness to the light. 9 The true light that gives light to everyone was coming into the world. 10 He was in the world, and though the world was made through him, the world did not recognize him. 11 He came to that which was his own, but his own did not receive him. 12 Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God— 13 children born not of natural descent, nor of human decision or a husband's will, but born of God. 14 The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.” GREGG First, I'll simply note that it would have been a straightforward enough matter for me to start the podcast here, rather than back in Genesis. In fact, the basics of Christian theology, the trinity I discussed in that first episode before launching into Genesis' actual narrative, all that is more at home in a discussion of these verses than in that creation story, because here is what makes Christian history: the Incarnation. The Word made Flesh. This word and flesh and light and darkness business is also a pretty natural tie-in to the oldest wrong theology in the history of Christianity, and it's fair enough that various commentators have seen hintings at gnosticism in the text of John's gospel. In fact, some have theorized that the Gospel of John was written as a refutation of Gnosticism, but of course I'm treating this as a start-from-scratch beginner friendly kit, so it wouldn't be right of me to just keep saying “gnosticism”, “gnosticism” without spelling out what that means. Oh, and speaking of spelling, it starts with a silent “G”, check out the transcript I'm now consistently creating for the show notes in the episode description if you'd like the full spelling. Gnosticism, in a nutshell, is the idea that the physical world is evil, created by a flawed God. To the gnostics, this evil, broken world is something to be rejected, to escape from. For many of the gnostics, Jesus is the servant of the higher God, and is our ticket out of the icky yucky material, fleshy world. The knowledge of the evil of the world and how to escape from it is the secret that gives gnosticism its name, “gnosis” being Greek for “knowledge”. Gnosticism had a habit of piggybacking off Judaism and Christianity, with Gnostics basically forming secret clubs within the already generally secret Christian communities. We'll talk plenty more about Gnosticism as we go, as it was a sort of theological cancer within the Church for many years, but there's your official high-level overview. Getting back to John 1, the first verse is probably the most famous: “In the beginning was the Word, and the Word was with God, and the Word was God.” The notion that Jesus has been around since the beginning, as outlined in this chapter, is ultimately what cemented the victory of Catholic theology over Arianism, another wrong belief found among some Christians, aka a heresy, this one teaching that Jesus is not God Himself but is simply a creature-an important creature sure but in the end still one of God's creatures and so not as exalted as God Himself. Like gnosticism, the The Arian refrain of “there was a time when he was not” cannot be be squared with John 1, hence the fundamental importance of The Last Gospel to Nicene Christianity. And yes, we'll talk about what “Nicene” Christianity is in the future, specifically in 0.24. But we'll need to get past the first verse of John to get there. The second verse, “He was with God in the beginning” really solidifies the anti-Arian interpretation, but believe it or not I'm actually not going to repeat the rest of the prologue, because ultimately this section, while very, very, important to Christian history, isn't one of the sayings of the Savior we're focusing on in this series. So, when does Jesus show up? Well, after a focus on John the Baptist, Jesus appears in verse 36, and speaks in verse 38: JOHN 1 38 Turning around, Jesus saw them following and asked, “What do you want?” They said, “Rabbi” (which means “Teacher”), “where are you staying?” 39 “Come,” he replied, “and you will see.” GREGG This particular calling is a favorite of the tv series The Chosen, which I know I've mentioned before but am not expecting to mention again, as we're heading out of their wheelhouse, at last as far as they've gotten up to this point. But it's worth checking out if you've got the time, and let's be honest, if you're listening to this, you probably do. What's next? Andrew and Simon Peter! JOHN 1 40 Andrew, Simon Peter's brother, was one of the two who heard what John had said and who had followed Jesus. 41 The first thing Andrew did was to find his brother Simon and tell him, “We have found the Messiah” (that is, the Christ). 42 And he brought him to Jesus. Jesus looked at him and said, “You are Simon son of John. You will be called Cephas” (which, when translated, is Peter ). GREGG This section allows us to introduce the split between Catholicism and Orthodoxy, though first off, there's been many splits and resolutions in that relationship over the years, not just the one in 1054, and second, while there's not currently unity there's not as fundamental a split as there has been previously since the mutual excommunications were lifted sixty years ago. Oh, and we've also made some reference to the difference already, when we were talking about the differences in biblical canons back in 0.7. Anyways, that's all years in the future. For now, just know that the tie-in is that eventually St Andrew would be credited with founding the Church in what wouId become Constantinople, the chief see of Orthodoxy, while St Peter would go down as the first Bishop of Rome, the beating heart of Catholicism. Having Saint Andrew as the first-called of the two--and the first-called Apostle overall–is therefore a point of pride for Orthodoxy, and one that I daresay as I look through these pope-colored glasses is a sorely needed one given Peter's elevation on pretty much every count afterwards. Note that he's already picked up his Peter slash Rocky nickname, much earlier in John than in the other Gospels, for example in Matthew that didn't happen until Chapter 16. Before we move on, I want you to know that I tried to look into Peter and Andrew's mother, considering we featured Peter's mother-in-law already and therefore it would seem to be quite the oversight to skip his actual mother, especially since she was apparently also the mother of Saint Andrew. Plus, it happens to be Mother's day when I'm writing this. But it turns out there's surprisingly little tradition on Peter's mother. Google seems to think her name is Joanna, but she's definitely not the better-known Saint Joanna mentioned at a few points in the Gospels. In fact, she's not a saint at all, according to the one story I did find about her, from, and this is the actual name: iamnotmakingthisup.net. Which isn't exactly an authoritative source but it points to a Venetian folk tale that describes Saint Peter's mother as irredeemable to the extent that Saint Peter has no way to let her into heaven based on her deeds. Which to be clear is incorrect theology considering your deeds aren't what get you into heaven, but let's roll with it. Apparently there was a time she gave someone an onion, so she got to try to climb to heaven via a string of onion roots, an effort which failed but got her promoted to taking care of Heaven's used wine barrels, ‘cause Venice. Speaking of promotions, before Chapter 1 is out Jesus promotes two more randos to disciple status, first Philip, who He tells “Follow me”, and then Nathanael, who gets to hear “Here truly is an Israelite in whom there is no deceit.” When Nathanael asks Jesus how He knows him, Jesus replies, “I saw you while you were still under the fig tree before Philip called you,” to which Nathanael replies “Rabbi, you are the Son of God; you are the king of Israel.” Which leads us to Jesus's reply in the last couple verses: “You believe because I told you I saw you under the fig tree. You will see greater things than that.” 51 He then added, “Very truly I tell you, you will see ‘heaven open, and the angels of God ascending and descending on the Son of Man.” The next chapter begins with Jesus' first public miracle, the miracle of the wedding at Cana, turning water into wine to keep the party going, which we covered in our miracles roundup in 0.20. The next scene is Jesus driving the moneychangers from the Temple, another one that shows up much earlier in John than it did in the synoptics, and always a crowd pleaser. Here's John's version: JOHN 2 13 When it was almost time for the Jewish Passover, Jesus went up to Jerusalem. 14 In the temple courts he found people selling cattle, sheep and doves, and others sitting at tables exchanging money. 15 So he made a whip out of cords, and drove all from the temple courts, both sheep and cattle; he scattered the coins of the money changers and overturned their tables. 16 To those who sold doves he said, “Get these out of here! Stop turning my Father's house into a market!” 17 His disciples remembered that it is written: “Zeal for your house will consume me.” 18 The Jews then responded to him, “What sign can you show us to prove your authority to do all this?” 19 Jesus answered them, “Destroy this temple, and I will raise it again in three days.” 20 They replied, “It has taken forty-six years to build this temple, and you are going to raise it in three days?” 21 But the temple he had spoken of was his body. 22 After he was raised from the dead, his disciples recalled what he had said. Then they believed the scripture and the words that Jesus had spoken.” GREGG Considering John is already talking about the resurrection in Chapter 2, I guess my running gag of treating it as a spoiler is done. In John 3, we have the first appearance of Nicodemus, a man unknown to the Synoptics but a recurring figure in John's account. If you've ever heard the phrase “born-again Christian”, you've got this colorful exchange to thank for the imagery: JOHN 3 Now there was a Pharisee, a man named Nicodemus who was a member of the Jewish ruling council. 2 He came to Jesus at night and said, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him.” 3 Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.” 4 “How can someone be born when they are old?” Nicodemus asked. “Surely they cannot enter a second time into their mother's womb to be born!” 5 Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. 6 Flesh gives birth to flesh, but the Spirit gives birth to spirit. 7 You should not be surprised at my saying, ‘You must be born again.' 8 The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.” 9 “How can this be?” Nicodemus asked. 10 “You are Israel's teacher,” said Jesus, “and do you not understand these things? 11 Very truly I tell you, we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony. 12 I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? 13 No one has ever gone into heaven except the one who came from heaven—the Son of Man.14 Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, 15 that everyone who believes may have eternal life in him.” GREGG If you're thinking, “gosh that last part sounds like crucifixion imagery”, good job reading ahead; if you're *not* thinking “gosh that last part sounds like crucifixion imagery”, perhaps It would be helpful if I reminded you that the bronze serpent Moses had lifted up in the wilderness was lifted up in a pole, and that anyone who looked at it, according to Numbers 21, was cured and saved from the “firey serpents” that were plaguing the grumbly Israelites at the time. Interestingly, at least to me, the dominant symbol of healthcare worldwide is another serpent on a pole, which more cautious scholars don't necessarily connect with Moses' bronze serpent as it's definitely a symbol of the Greek god Aesculapius so not a Hebrew slash Jewish thing directly, but still, serpents on poles associated with medicine has to be a relatively limited field. And yet, not as limited as you might think, as there is apparently a shocking amount of controversy over whether to use one serpent or two on a pole to symbolize healthcare. But let's get back to John 3, which doesn't assign any speaking lines to Jesus, though the next few verses are, like John's prologue, a reflection that's proven *quite* influential in the history of Christianity, especially John 3:16, which reads: JOHN 3 16 For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. GREGG The next verse hammers the same sort of anti-gnostic point we saw in the prologue: JOHN 3 17 For God did not send his Son into the world to condemn the world, but to save the world through him. GREGG So yay world! It's not all bad. Though it is pretty bad. Let's hear the rest of John's reflection without further interruption: JOHN 3 Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God's one and only Son. 19 This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil. 20 Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed. 21 But whoever lives by the truth comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God. GREGG The chapter finishes with a heavy emphasis on John the Baptist, during which John says “He must become greater; I must become less.” So we'll take that and run with it, keeping John as a side character and chasing the sayings of the Savior into chapter 4, another classic scene, this time it's the Samaritan woman at the well. The parenthetical thoughts you'll hear early on are part of John's account: JOHN 4 7 When a Samaritan woman came to draw water, Jesus said to her, “Will you give me a drink?” 8 (His disciples had gone into the town to buy food.) 9 The Samaritan woman said to him, “You are a Jew and I am a Samaritan woman. How can you ask me for a drink?” (For Jews do not associate with Samaritans.) 10 Jesus answered her, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.” 11 “Sir,” the woman said, “you have nothing to draw with and the well is deep. Where can you get this living water? 12 Are you greater than our father Jacob, who gave us the well and drank from it himself, as did also his sons and his livestock?” 13 Jesus answered, “Everyone who drinks this water will be thirsty again, 14 but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.” 15 The woman said to him, “Sir, give me this water so that I won't get thirsty and have to keep coming here to draw water.” 16 He told her, “Go, call your husband and come back.” 17 “I have no husband,” she replied. Jesus said to her, “You are right when you say you have no husband. 18 The fact is, you have had five husbands, and the man you now have is not your husband. What you have just said is quite true.” 19 “Sir,” the woman said, “I can see that you are a prophet. 20 Our ancestors worshiped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem.” 21 “Woman,” Jesus replied, “believe me, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. 22 You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. 23 Yet a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks. 24 God is spirit, and his worshipers must worship in the Spirit and in truth.” 25 The woman said, “I know that Messiah” (called Christ) “is coming. When he comes, he will explain everything to us.” 26 Then Jesus declared, “I, the one speaking to you—I am he.” GREGG We've spoken about Samaritans before, though it was during my daily show experiment, specifically in the context of Samaritans Deacon Philip baptized in Acts 8. In case you missed that, in a nutshell the Samaritans are traditionally descendents of the ten “lost” tribes left behind when Assyria invaded the Northern Kingdom of Israel, though the fact that they're generally called the “lost” tribes gives an indication of how that tradition is generally received outside the community. The mountain the Samaritan woman is referencing Is Mount Gerizim, in Samaritan tradition the holiest place on earth and the proper site of worship, never mind that Jerusalem Temple business. So, yes, there are some similarities and some differences between Samaritans and Jews. Oh, speaking of Jews, next time you're talking to a Christian antisemite, remind them that here we have Jesus saying, and I quote, “salvation is from the Jews”. Also note that the woman lied to Jesus and also had five husbands before her current non-husband partner, which is probably not something Jesus approved of. And yet, no reproach is recorded. Because you don't have to be hammering people's faults all day, every day. Of course, we did stop at an odd point, with Jesus telling the woman–who Eastern Churches know as Saint Photine and consider not only a martyr but Equal to the Apostles, a level of veneration I genuinely wasn't expecting-anyways we left with Jesus telling the future Saint Photine He is the Messiah, and then I just cut things off. Why? Well, because my bible considered that the end of the section, but of course that just begs the question still. The reason we don't see her direct reply is the Apostles show up and interrupt things. Let's continue where we left off: JOHN 4 27 Just then his disciples returned and were surprised to find him talking with a woman. But no one asked, “What do you want?” or “Why are you talking with her?” GREGG Interesting the specific call out for what they didn't ask, perhaps John wants to draw attention to how Jesus was bucking normal expectations here but the disciples were used to it. Anyways, JOHN 4 28 Then, leaving her water jar, the woman went back to the town and said to the people, 29 “Come, see a man who told me everything I ever did. Could this be the Messiah?” 30 They came out of the town and made their way toward him. 31 Meanwhile his disciples urged him, “Rabbi, eat something.” 32 But he said to them, “I have food to eat that you know nothing about.” 33 Then his disciples said to each other, “Could someone have brought him food?” 34 “My food,” said Jesus, “is to do the will of him who sent me and to finish his work. 35 Don't you have a saying, ‘It's still four months until harvest'? I tell you, open your eyes and look at the fields! They are ripe for harvest. 36 Even now the one who reaps draws a wage and harvests a crop for eternal life, so that the sower and the reaper may be glad together. 37 Thus the saying ‘One sows and another reaps' is true. 38 I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor.” 39 Many of the Samaritans from that town believed in him because of the woman's testimony, “He told me everything I ever did.” 40 So when the Samaritans came to him, they urged him to stay with them, and he stayed two days. 41 And because of his words many more became believers. 42 They said to the woman, “We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world.” GREGG One aspect of this section is it has confirmation that my Sayings of the Savior series will always be incomplete, which isn't a surprise, presumably Jesus said lots of things that weren't recorded, in fact John basically says as much towards the end of his Gospel. Perhaps he hit the Samaritans with more of his patented harvest metaphors. Whatever it was, he spent two days at it. After that, Jesus went on a healing spree with miracles I covered in 0.20, including one on the Sabbath that got him into trouble with the local Jewish leaders. Here's the aftermath of that starting in Chapter 5 Verse 16: JOHN 5 16 So, because Jesus was doing these things on the Sabbath, the Jewish leaders began to persecute him. 17 In his defense Jesus said to them, “My Father is always at his work to this very day, and I too am working.” 18 For this reason they tried all the more to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God. GREGG Jesus has a very lengthy response to this pushback, and it's another one that helped solidify Christian theology, so brace yourselves: JOHN 5 19 Jesus gave them this answer: “Very truly I tell you, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does. 20 For the Father loves the Son and shows him all he does. Yes, and he will show him even greater works than these, so that you will be amazed. 21 For just as the Father raises the dead and gives them life, even so the Son gives life to whom he is pleased to give it. 22 Moreover, the Father judges no one, but has entrusted all judgment to the Son, 23 that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father, who sent him. 24 “Very truly I tell you, whoever hears my word and believes him who sent me has eternal life and will not be judged but has crossed over from death to life. 25 Very truly I tell you, a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live. 26 For as the Father has life in himself, so he has granted the Son also to have life in himself. 27 And he has given him authority to judge because he is the Son of Man. 28 “Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice 29 and come out—those who have done what is good will rise to live, and those who have done what is evil will rise to be condemned. 30 By myself I can do nothing; I judge only as I hear, and my judgment is just, for I seek not to please myself but him who sent me. 31 “If I testify about myself, my testimony is not true. 32 There is another who testifies in my favor, and I know that his testimony about me is true. 33 “You have sent to John and he has testified to the truth. 34 Not that I accept human testimony; but I mention it that you may be saved. 35 John was a lamp that burned and gave light, and you chose for a time to enjoy his light. 36 “I have testimony weightier than that of John. For the works that the Father has given me to finish—the very works that I am doing—testify that the Father has sent me. 37 And the Father who sent me has himself testified concerning me. You have never heard his voice nor seen his form, 38 nor does his word dwell in you, for you do not believe the one he sent. 39 You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me, 40 yet you refuse to come to me to have life. 41 “I do not accept glory from human beings, 42 but I know you. I know that you do not have the love of God in your hearts. 43 I have come in my Father's name, and you do not accept me; but if someone else comes in his own name, you will accept him. 44 How can you believe since you accept glory from one another but do not seek the glory that comes from the only God? 45 “But do not think I will accuse you before the Father. Your accuser is Moses, on whom your hopes are set. 46 If you believed Moses, you would believe me, for he wrote about me. 47 But since you do not believe what he wrote, how are you going to believe what I say?” GREGG The next chapter, chapter 6, opens with a couple extra familiar miracles- feeding the five thousand and walking on water- and then gets real. Like, really real. Like, prepping for some Eucharistic mysteries level real. And the Eucharistic theme is touched off by folks from the five thousand looking for more bread. When they pursue him across the lake, he gives them a big old talk about what Catholics are happy to identify as the Eucharist, which we'll obviously be talking more about as we go. JOHN 6 “Very truly I tell you, you are looking for me, not because you saw the signs I performed but because you ate the loaves and had your fill. 27 Do not work for food that spoils, but for food that endures to eternal life, which the Son of Man will give you. For on him God the Father has placed his seal of approval.” 28 Then they asked him, “What must we do to do the works God requires?” 29 Jesus answered, “The work of God is this: to believe in the one he has sent.” 30 So they asked him, “What sign then will you give that we may see it and believe you? What will you do? 31 Our ancestors ate the manna in the wilderness; as it is written: ‘He gave them bread from heaven to eat.'” 32 Jesus said to them, “Very truly I tell you, it is not Moses who has given you the bread from heaven, but it is my Father who gives you the true bread from heaven. 33 For the bread of God is the bread that comes down from heaven and gives life to the world.” 34 “Sir,” they said, “always give us this bread.” 35 Then Jesus declared, “I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty. 36 But as I told you, you have seen me and still you do not believe. 37 All those the Father gives me will come to me, and whoever comes to me I will never drive away. 38 For I have come down from heaven not to do my will but to do the will of him who sent me. 39 And this is the will of him who sent me, that I shall lose none of all those he has given me, but raise them up at the last day. 40 For my Father's will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise them up at the last day.” 41 At this the Jews there began to grumble about him because he said, “I am the bread that came down from heaven.” 42 They said, “Is this not Jesus, the son of Joseph, whose father and mother we know? How can he now say, ‘I came down from heaven'?” GREGG It's worth noting how controversially this is landing. Let's continue: JOHN 6 43 “Stop grumbling among yourselves,” Jesus answered. 44 “No one can come to me unless the Father who sent me draws them, and I will raise them up at the last day. 45 It is written in the Prophets: ‘They will all be taught by God.' Everyone who has heard the Father and learned from him comes to me. 46 No one has seen the Father except the one who is from God; only he has seen the Father. 47 Very truly I tell you, the one who believes has eternal life. 48 I am the bread of life. 49 Your ancestors ate the manna in the wilderness, yet they died. 50 But here is the bread that comes down from heaven, which anyone may eat and not die. 51 I am the living bread that came down from heaven. Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world.” 52 Then the Jews began to argue sharply among themselves, “How can this man give us his flesh to eat?” GREGG Controversial for sure, but Jesus certainly shows no indication of a willingness to change analogy–or clarify that he's speaking metaphorically. So believers in the Catholic understanding of the Eucharist are perfectly willing to note that he must indeed be being literal here when he says this next part: JOHN 6 “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. 55 For my flesh is real food and my blood is real drink. 56 Whoever eats my flesh and drinks my blood remains in me, and I in them. 57 Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me. 58 This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever.” 59 He said this while teaching in the synagogue in Capernaum” 60 On hearing it, many of his disciples said, “This is a hard teaching. Who can accept it?” 61 Aware that his disciples were grumbling about this, Jesus said to them, “Does this offend you? 62 Then what if you see the Son of Man ascend to where he was before! 63 The Spirit gives life; the flesh counts for nothing. The words I have spoken to you—they are full of the Spirit and life. 64 Yet there are some of you who do not believe.” For Jesus had known from the beginning which of them did not believe and who would betray him. 65 He went on to say, “This is why I told you that no one can come to me unless the Father has enabled them.” 66 From this time many of his disciples turned back and no longer followed him. GREGG After letting many of his followers walk over this whole bread is flesh and you must eat it business, and given passages like this and the Last Supper it's no wonder most Christians are big on the Eucharist, anyways, after that, Jesus turns to the Twelve: JOHN 6 67 “You do not want to leave too, do you?” Jesus asked the Twelve. 68 Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life. 69 We have come to believe and to know that you are the Holy One of God.” 70 Then Jesus replied, “Have I not chosen you, the Twelve? Yet one of you is a devil!” 71 (He meant Judas, the son of Simon Iscariot, who, though one of the Twelve, was later to betray him.) GREGG It's always nice to see Peter stepping up, and it's always fun to queue up the boos when Judas Isacriot gets a mention . In the next section, chapter seven now, we see Jesus interacting with folks in the Feast of Booths aka the Festival of Tabernacles aka Sukkot. The scene naturally starts with Jesus declaring that he will do no such thing. JOHN 7 “My time is not yet here; for you any time will do. 7 The world cannot hate you, but it hates me because I testify that its works are evil. 8 You go to the festival. I am not going up to this festival, because my time has not yet fully come.” 9 After he had said this, he stayed in Galilee. GREGG Wait, didn't I promise Jesus at the Festival? What gives? Well, read on! JOHN 7 10 However, after his brothers had left for the festival, he went also, not publicly, but in secret. 11 Now at the festival the Jewish leaders were watching for Jesus and asking, “Where is he?” 12 Among the crowds there was widespread whispering about him. Some said, “He is a good man.” Others replied, “No, he deceives the people.” 13 But no one would say anything publicly about him for fear of the leaders. 14 Not until halfway through the festival did Jesus go up to the temple courts and begin to teach. 15 The Jews there were amazed and asked, “How did this man get such learning without having been taught?” 16 Jesus answered, “My teaching is not my own. It comes from the one who sent me. 17 Anyone who chooses to do the will of God will find out whether my teaching comes from God or whether I speak on my own. 18 Whoever speaks on their own does so to gain personal glory, but he who seeks the glory of the one who sent him is a man of truth; there is nothing false about him. 19 Has not Moses given you the law? Yet not one of you keeps the law. Why are you trying to kill me?” 20 “You are demon-possessed,” the crowd answered. “Who is trying to kill you?” 21 Jesus said to them, “I did one miracle, and you are all amazed. 22 Yet, because Moses gave you circumcision (though actually it did not come from Moses, but from the patriarchs), you circumcise a boy on the Sabbath. 23 Now if a boy can be circumcised on the Sabbath so that the law of Moses may not be broken, why are you angry with me for healing a man's whole body on the Sabbath? 24 Stop judging by mere appearances, but instead judge correctly.” 25 At that point some of the people of Jerusalem began to ask, “Isn't this the man they are trying to kill? 26 Here he is, speaking publicly, and they are not saying a word to him. Have the authorities really concluded that he is the Messiah? 27 But we know where this man is from; when the Messiah comes, no one will know where he is from.” 28 Then Jesus, still teaching in the temple courts, cried out, “Yes, you know me, and you know where I am from. I am not here on my own authority, but he who sent me is true. You do not know him, 29 but I know him because I am from him and he sent me.” 30 At this they tried to seize him, but no one laid a hand on him, because his hour had not yet come. 31 Still, many in the crowd believed in him. They said, “When the Messiah comes, will he perform more signs than this man?” 32 The Pharisees heard the crowd whispering such things about him. Then the chief priests and the Pharisees sent temple guards to arrest him. 33 Jesus said, “I am with you for only a short time, and then I am going to the one who sent me. 34 You will look for me, but you will not find me; and where I am, you cannot come.” 35 The Jews said to one another, “Where does this man intend to go that we cannot find him? Will he go where our people live scattered among the Greeks, and teach the Greeks? 36 What did he mean when he said, ‘You will look for me, but you will not find me,' and ‘Where I am, you cannot come'?” 37 On the last and greatest day of the festival, Jesus stood and said in a loud voice, “Let anyone who is thirsty come to me and drink. 38 Whoever believes in me, as Scripture has said, rivers of living water will flow from within them.” 39 By this he meant the Spirit, whom those who believed in him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified. GREGG The rest of the chapter is devoted to describing various responses to this preaching, from believing Jesus and accepting Him as the Messiah to wanting to execute him. Here Nicodemus pops up, perhaps unsurprisingly recommending the authorities hear Jesus out. Chapter 8 starts out with something of a tense scene, with Jesus effectively being given power of life and death over a woman who had been caught in adultery–no mention of the man. This woman, like many others, is unnamed in the text. The most common tradition in my experience is to associate her with Mary Magdalene, but that seems to miss the mark on several accounts, not least that John seems to like spelling out connections like that like when we saw Nicodemus pop up again last chapter when he was not only called Nicodemus but also described as “Nicodemus who had gone to Jesus earlier”, which is pretty straightforward. Also, Mary Magdalene's reputation as a reformed prostitute–apparently first popularized by none other than Pope Gregory the Great–doesn't have much of a leg to stand on unless you confuse her with the other Mary of Martha and Mary fame. Anyways, Mary Magdalene or not–probably not–but Mary Magdalene or not, the woman's life is in Jesus' hands: JOHN 8 “3 The teachers of the law and the Pharisees brought in a woman caught in adultery. They made her stand before the group 4 and said to Jesus, “Teacher, this woman was caught in the act of adultery. 5 In the Law Moses commanded us to stone such women. Now what do you say?” 6 They were using this question as a trap, in order to have a basis for accusing him. But Jesus bent down and started to write on the ground with his finger. 7 When they kept on questioning him, he straightened up and said to them, “Let any one of you who is without sin be the first to throw a stone at her.” 8 Again he stooped down and wrote on the ground. 9 At this, those who heard began to go away one at a time, the older ones first, until only Jesus was left, with the woman still standing there. 10 Jesus straightened up and asked her, “Woman, where are they? Has no one condemned you?” 11 “No one, sir,” she said. “Then neither do I condemn you,” Jesus declared. “Go now and leave your life of sin.”” GREGG First off, note the presence of a call to repentance here, because my point earlier was not that it should never happen, but that it does not have to happen every time. This is also the only time we see Jesus writing, which I honestly probably wouldn't be pointing out if it weren't for the fact that we have no idea what he wrote. Like none. You tell me if you have ideas, Popeularhistory@gmail.com. One surprising bit about this passage is that apparently most Scripture scholars argue that it's a later addition, not an original part of the Gospel of John. An early addition, mind you, but an addition nonetheless. From the whole Pope-colored glasses perspective it doesn't matter, the canon of Scripture is settled and this passage is part of it. As we've discussed before, from a Catholic perspective the human authorship is theologically irrelevant. Of course, the number one use for this passage in Catholic water-cooler circles is a mariology joke: “Let any one of you who is without sin be the first to throw a stone”... *rock whizzes by*- mom! *drum sting* In verse 12, the scene shifts abruptly, possibly due to the later addition scenario I mentioned a minute ago. Let's pick back up without any gap, and see yet another passage of John's Gospel at pains to explain Christology, which just in case I haven't said it already is the mainstream Christian theological understanding of Christ. Anyways: JOHN 8 12 When Jesus spoke again to the people, he said, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.” 13 The Pharisees challenged him, “Here you are, appearing as your own witness; your testimony is not valid.” 14 Jesus answered, “Even if I testify on my own behalf, my testimony is valid, for I know where I came from and where I am going. But you have no idea where I come from or where I am going. 15 You judge by human standards; I pass judgment on no one. 16 But if I do judge, my decisions are true, because I am not alone. I stand with the Father, who sent me. 17 In your own Law it is written that the testimony of two witnesses is true. 18 I am one who testifies for myself; my other witness is the Father, who sent me.” 19 Then they asked him, “Where is your father?” “You do not know me or my Father,” Jesus replied. “If you knew me, you would know my Father also.” 20 He spoke these words while teaching in the temple courts near the place where the offerings were put. Yet no one seized him, because his hour had not yet come. GREGG It's interesting to see Jesus referencing court here, or at least the temple courts, because I've got to say there's no way the argument He's giving would hold up in court. I probably would be pretty skeptical myself if I were one of the Pharisees here. Then again, I definitely get the sense that He's not primarily talking for *their* benefit here. Anyways, let's continue: JOHN 8 21 Once more Jesus said to them, “I am going away, and you will look for me, and you will die in your sin. Where I go, you cannot come.” 22 This made the Jews ask, “Will he kill himself? Is that why he says, ‘Where I go, you cannot come'?” 23 But he continued, “You are from below; I am from above. You are of this world; I am not of this world. 24 I told you that you would die in your sins; if you do not believe that I am he, you will indeed die in your sins.” 25 “Who are you?” they asked. “Just what I have been telling you from the beginning,” Jesus replied. 26 “I have much to say in judgment of you. But he who sent me is trustworthy, and what I have heard from him I tell the world.” 27 They did not understand that he was telling them about his Father. 28 So Jesus said, “When you have lifted up the Son of Man, then you will know that I am he and that I do nothing on my own but speak just what the Father has taught me. 29 The one who sent me is with me; he has not left me alone, for I always do what pleases him.” 30 Even as he spoke, many believed in him. 31 To the Jews who had believed him, Jesus said, “If you hold to my teaching, you are really my disciples. 32 Then you will know the truth, and the truth will set you free.” GREGG This is the high water mark for this group following Jesus. It goes very far downhill as we continue, and understandably as Jesus has some hard things to say. You might also detect some feelings Jesus has about His own fate: JOHN 8 33 They answered him, “We are Abraham's descendants and have never been slaves of anyone. How can you say that we shall be set free?” 34 Jesus replied, “Very truly I tell you, everyone who sins is a slave to sin. 35 Now a slave has no permanent place in the family, but a son belongs to it forever. 36 So if the Son sets you free, you will be free indeed. 37 I know that you are Abraham's descendants. Yet you are looking for a way to kill me, because you have no room for my word. 38 I am telling you what I have seen in the Father's presence, and you are doing what you have heard from your father.” 39 “Abraham is our father,” they answered. “If you were Abraham's children,” said Jesus, “then you would do what Abraham did. 40 As it is, you are looking for a way to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things. 41 You are doing the works of your own father.” “We are not illegitimate children,” they protested. “The only Father we have is God himself.” 42 Jesus said to them, “If God were your Father, you would love me, for I have come here from God. I have not come on my own; God sent me. 43 Why is my language not clear to you? Because you are unable to hear what I say. 44 You belong to your father, the devil, and you want to carry out your father's desires. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies. 45 Yet because I tell the truth, you do not believe me! 46 Can any of you prove me guilty of sin? If I am telling the truth, why don't you believe me? 47 Whoever belongs to God hears what God says. The reason you do not hear is that you do not belong to God.” GREGG Only after being called children of the devil do the Pharisees turn on Jesus here. Some might argue that they were never on his side to begin with, because that's how some similar accounts play out elsewhere in the Gospels, but there's no hint of that here, in fact quite the opposite, remember partway through this section John had noted that some of the Jews were starting to believe in Him and Jesus began speaking to them in particular. This is heavy stuff. Anyways: JOHN 8 48 The Jews answered him, “Aren't we right in saying that you are a Samaritan and demon-possessed?” 49 “I am not possessed by a demon,” said Jesus, “but I honor my Father and you dishonor me. 50 I am not seeking glory for myself; but there is one who seeks it, and he is the judge. 51 Very truly I tell you, whoever obeys my word will never see death.” 52 At this they exclaimed, “Now we know that you are demon-possessed! Abraham died and so did the prophets, yet you say that whoever obeys your word will never taste death. 53 Are you greater than our father Abraham? He died, and so did the prophets. Who do you think you are?” 54 Jesus replied, “If I glorify myself, my glory means nothing. My Father, whom you claim as your God, is the one who glorifies me. 55 Though you do not know him, I know him. If I said I did not, I would be a liar like you, but I do know him and obey his word. 56 Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.” 57 “You are not yet fifty years old,” they said to him, “and you have seen Abraham!” 58 “Very truly I tell you,” Jesus answered, “before Abraham was born, I am!” 59 At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds. GREGG So in the end, let it never be said that Jesus was unwilling to antagonize. Chapter 9 opens with a miracle, and the entire chapter is devoted to the fallout from that miracle. It was the case of a man who had been blind since birth, and we did cover the miracle itself and its immediate aftermath in our miracles series--now that we're making sure we hit all the sayings of the Savior it's time to cover a later portion of the chapter, after the Pharisees conduct an investigation that does not go well for the healed man. We're picking up in Verse 35: JOHN 9 35 Jesus heard that they had thrown him out, and when he found him, he said, “Do you believe in the Son of Man?” 36 “Who is he, sir?” the man asked. “Tell me so that I may believe in him.” 37 Jesus said, “You have now seen him; in fact, he is the one speaking with you.” 38 Then the man said, “Lord, I believe,” and he worshiped him. 39 Jesus said, “For judgment I have come into this world, so that the blind will see and those who see will become blind.” 40 Some Pharisees who were with him heard him say this and asked, “What? Are we blind too?” 41 Jesus said, “If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains. GREGG The next chapter opens with one of the closest things John has to a parable, and it's a big one: The Good Shepherd. JOHN 10 “Very truly I tell you Pharisees, anyone who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber. 2 The one who enters by the gate is the shepherd of the sheep. 3 The gatekeeper opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out. 4 When he has brought out all his own, he goes on ahead of them, and his sheep follow him because they know his voice. 5 But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger's voice.” 6 Jesus used this figure of speech, but the Pharisees did not understand what he was telling them. 7 Therefore Jesus said again, “Very truly I tell you, I am the gate for the sheep. 8 All who have come before me are thieves and robbers, but the sheep have not listened to them. 9 I am the gate; whoever enters through me will be saved. They will come in and go out, and find pasture. 10 The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full. 11 “I am the good shepherd. The good shepherd lays down his life for the sheep. 12 The hired hand is not the shepherd and does not own the sheep. So when he sees the wolf coming, he abandons the sheep and runs away. Then the wolf attacks the flock and scatters it. 13 The man runs away because he is a hired hand and cares nothing for the sheep. 14 “I am the good shepherd; I know my sheep and my sheep know me— 15 just as the Father knows me and I know the Father—and I lay down my life for the sheep. 16 I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd. 17 The reason my Father loves me is that I lay down my life—only to take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father.” GREGG The image of the Shepherd is all over Christianity. Priests are called pastors, bishops carry a shepherd's crook, and archbishops' pallia are made from the wool of lambs from Tre Fontane Abbey in Rome. Of course some overtones of the imagery predate Christ's parable, with the blood of the passover lamb marking Jewish door lentils since the Exodus. More on the Lamb of God soon. Later in the chapter, Jesus gets asked a pretty blunt question, and gives a pretty blunt answer: JOHN 10 “How long will you keep us in suspense? If you are the Messiah, tell us plainly.” 25 Jesus answered, “I did tell you, but you do not believe. The works I do in my Father's name testify about me, 26 but you do not believe because you are not my sheep. 27 My sheep listen to my voice; I know them, and they follow me. 28 I give them eternal life, and they shall never perish; no one will snatch them out of my hand. 29 My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand. 30 I and the Father are one. GREGG And, like last chapter, this declaration is not well received: JOHN 10 31 Again his Jewish opponents picked up stones to stone him, 32 but Jesus said to them, “I have shown you many good works from the Father. For which of these do you stone me?” 33 “We are not stoning you for any good work,” they replied, “but for blasphemy, because you, a mere man, claim to be God.” 34 Jesus answered them, “Is it not written in your Law, ‘I have said you are “gods”'? 35 If he called them ‘gods,' to whom the word of God came—and Scripture cannot be set aside— 36 what about the one whom the Father set apart as his very own and sent into the world? Why then do you accuse me of blasphemy because I said, ‘I am God's Son'? 37 Do not believe me unless I do the works of my Father. 38 But if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father.” 39 Again they tried to seize him, but he escaped their grasp. 40 Then Jesus went back across the Jordan to the place where John had been baptizing in the early days. There he stayed, 41 and many people came to him. They said, “Though John never performed a sign, all that John said about this man was true.” 42 And in that place many believed in Jesus. GREGG All right, I need to address how I can possibly have hope for everyone when Jesus is walking around calling many of the people he interacts with children of the devil, as he did in chapter 7, and specifically not his sheep, as he does here. It's one thing to hope for universal salvation in the face of Matthew, Mark, and Luke, John's been hitting different. And yet in John 12:32 we'll hear Jesus say “I will draw all people to myself”. How do we get there from here? Well, ultimately, from a Christian perspective, the same way we get anywhere: by the grace of God. Not only at a higher level–the ”draw all people to myself” business is framed as being part of the Crucifixion–but also at a more intimate and personal level. Yes, I am suggesting that calling folks children of the devil is intimate and personal. When my children mess up, I parent them by clearly pointing out what they've done that's wrong and contrasting it to what they should be doing. It's not the warmest, fuzziest part of parenting, but it's an important part of parenting. I submit to you that Jesus is doing the same here. Of course in the end you may well not agree with me. That's to be expected. As long as you're getting something out of listening to all this, and presumably you are since you're a good chunk of the way through episode whatever, carry on. Let's get back to John's narrative. “If you do not believe me, believe the works”, Jesus said, and the next section, Chapter 11, is dominated by one of Jesus' most famous works, the resurrection of Lazarus. Of course we covered that among the miracles, and the Savior is silent outside of that portion, so on to Chapter 12, the anointing at Bethany. Those of you that listened to the daily show and Cardinal Numbers will recall the use I got out of the Martha/Mary dynamic, and I'm not the only one to use this Gospel scene as a parable. Let's go ahead and take it from the top, where it clearly ties in to the resurrection from the previous chapter: JOHN 12 12 Six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom Jesus had raised from the dead. 2 Here a dinner was given in Jesus' honor. Martha served, while Lazarus was among those reclining at the table with him. 3 Then Mary took about a pint of pure nard, an expensive perfume; she poured it on Jesus' feet and wiped his feet with her hair. And the house was filled with the fragrance of the perfume. 4 But one of his disciples, Judas Iscariot, who was later to betray him, objected, 5 “Why wasn't this perfume sold and the money given to the poor? It was worth a year's wages.” 6 He did not say this because he cared about the poor but because he was a thief; as keeper of the money bag, he used to help himself to what was put into it. GREGG Judas, Judas. Get yourself together, man. And so we set the stage for one of the most badly applied sayings of the Savior, see if you can spot it: JOHN 12 7 “Leave her alone,” Jesus replied. “It was intended that she should save this perfume for the day of my burial. 8 You will always have the poor among you, but you will not always have me.” GREGG The interpretation I'm referring to is the idea that because there will always be poor people we should do nothing to help those in poverty. Thankfully, that's straightforwardly rebutted by the beatitudes and by every parable that shows acts of compassion for the least among us as the way to love Christ. This section is, however, a reminder that the “sell the Vatican, feed the world” position is also wrong, not only economically–you'd feed the world for a day and then what–but spiritually as well. We're a physical people, the more our senses are engaged the more fully we can participate in liturgy. And yet for someone who has an allergy to incense, incense isn't going to help them worship, and for someone who has baggage associated with one style or another, they may be served more effectively by another approach. One of the most controversial things you'll hear me say is that there are multiple right answers as far as liturgy goes. Worship is made to draw people to Christ, and people are coming from different places. As long as it's within bounds according to the Church, God can and will supply what is lacking. And sorry for getting into a “what kind of Mass is best” discussion here, that's decidedly looking into the future, but this passage features prominently in such discussions, and you all know I like teasing things before they properly emerge, so yes, get hype for 0.31: Guess Who's Coming to Dinner. John 12 continues with that standard sign that we're coming towards the end of Jesus' time on earth, the triumphal entry into Jerusalem. Jesus doesn't say anything in John's account, but it's a significant scene, so let's check out John's version: JOHN 12 12 The next day the great crowd that had come for the festival heard that Jesus was on his way to Jerusalem. 13 They took palm branches and went out to meet him, shouting, “Hosanna!” “Blessed is he who comes in the name of the Lord!” “Blessed is the king of Israel!” 14 Jesus found a young donkey and sat on it, as it is written: 15 “Do not be afraid, Daughter Zion; see, your king is coming, seated on a donkey's colt.” 16 At first his disciples did not understand all this. Only after Jesus was glorified did they realize that these things had been written about him and that these things had been done to him. 17 Now the crowd that was with him when he called Lazarus from the tomb and raised him from the dead continued to spread the word. 18 Many people, because they had heard that he had performed this sign, went out to meet him. 19 So the Pharisees said to one another, “See, this is getting us nowhere. Look how the whole world has gone after him!” GREGG The most particular feature is that last bit, with the frustrated Pharisees still getting a spotlight even among the triumph. John's account is really very interested in that conflict. The next section opens with a surprisingly long message chain: JOHN 12 20 Now there were some Greeks among those who went up to worship at the festival. 21 They came to Philip, who was from Bethsaida in Galilee, with a request. “Sir,” they said, “we would like to see Jesus.” 22 Philip went to tell Andrew; Andrew and Philip in turn told Jesus. 23 Jesus replied, “The hour has come for the Son of Man to be glorified. 24 Very truly I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds. 25 Anyone who loves their life will lose it, while anyone who hates their life in this world will keep it for eternal life. 26 Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me. 27 “Now my soul is troubled, and what shall I say? ‘Father, save me from this hour'? No, it was for this very reason I came to this hour. 28 Father, glorify your name!” GREGG Jesus is a bit less direct about predicting his death in John than He was in the synoptics, calling it his “glorification”, but it's definitely still there, with the talk of seeds dying to spread growth. You get the sense that it's not really His first choice with His own description of His troubled soul, something that parallels Luke 22:42, Jesus' prayer in the garden at Gethsemane, pretty closely. And, yet while we will discuss that scene and that prayer, we actually haven't gotten to it yet, as Luke has it as part of his overall Passion narrative, a passion narrative being something discussing Jesus' finale of life, patior being a Latin term meaning to suffer, or to endure. By my counting, and folks vary, we're not *quite* to John's passion narrative yet, but the overlap is a sign that we're really very close. Then, God the Father, apparently, speaks, in a first for John's Gospel as John skipped the voice-from-heaven part of Jesus' baptism: JOHN 12 Then a voice came from heaven, “I have glorified it, and will glorify it again.” 29 The crowd that was there and heard it said it had thundered; others said an angel had spoken to him. 30 Jesus said, “This voice was for your benefit, not mine. 31 Now is the time for judgment on this world; now the prince of this world will be driven out. 32 And I, when I am lifted up from the earth, will draw all people to myself.” 33 He said this to show the kind of death he was going to die. 34 The crowd spoke up, “We have heard f
Rise Up Come Down, Jerusalem (Part 2 of Charm School) The haftarah (reading from the Prophets) supplies our study this week, a continuation from "Charm School" of the Torah portion Vaetchanan. It is Isaiah 51:12-52:12. Verses and 1 and 2 supply our question and answer: Does Jerusalem, the Bride, arise at the resurrection or does she descend to be seated (dwell)? YES! First one, then the other. The foreshadowing of the restoration is found a little farther along in Isaiah: It will no longer be said to you, “Forsaken,” nor to your land will it any longer be said, “Desolate”; but you will be called, “My delight is in her,” and your land, “Married”; for the LORD delights in you, and to Him your land will be married. (Is 62:4) This explains the “New Jerusalem” as Eden above able to once again “marry” the physical Land of Jerusalem and Israel from which she withdrew after the first sin. Once the Land is cleansed, those who could heed the command to “Arise” at the resurrection at the Last Trump will descend adorned with the ornaments of the written and lived Word, and they will be seated, or “dwell” (sheviyah) in the Bride's renewed intimate Edenic habitation: Then I saw a new [renewed] heaven and a new [renewed] earth; for the first heaven and the first earth passed away, and there is no longer any sea. And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband. And I heard a loud voice from the throne, saying, “Behold, the tabernacle of God is among men, and He will dwell among them, and they shall be His people, and God Himself will be among them, and He will wipe away every tear from their eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away.” (Re 21:1-4) Not all who were called will be fully clothed in the garments that allow them to pass into and out of the ”cloud” of New Jerusalem as they minister to the nations and kingdoms of the millennium. Although all were educated by Moses and the Ruach in the cloud in the wilderness, not all obeyed His compassionate mitzvot with joy, and they died either in the wilderness of the exodus from Egypt or the wilderness of the peoples in the last exile (Ezek 20:35). The Cloud expels rebels and practicing sinners. They evaporate in the Light of the Word, not the cloud. Nehemiah explains their royal priestly semi-Edenic journey, reiterating the special garments in a cloud dwelling where the Lamp was the Lamb, the Word of God, and how they ruled and will again rule the peoples from this portable Jerusalem/Temple. (Re 21) “You, in Your great compassion did not forsake them in the wilderness; the pillar of cloud did not leave them by day, to guide them on their way, nor the pillar of fire by night, to light for them the way in which they were to go. You gave Your good Spirit to instruct them, Your manna You did not withhold from their mouth, and You gave them water for their thirst. Indeed, forty years You provided for them in the wilderness, and they were not in want; their clothes did not wear out, nor did their feet swell. You also gave them kingdoms and peoples...” (Ne 9:19-22) The bridal garments are garments of a royal priesthood tried in the wilderness, ready to reign and rule with Messiah Yeshua, the Living Word of the Father. He is Bread, Water, garments of righteousness, and peace that do not wear out, for those royal bridal blessings of eternal life are from the Garden above. The feet don't swell because those feet are not exactly touching the natural earth after Jerusalem once again is married to the earth below. The Bride is adorned with beautiful mitzvot full of the Light of the Torah and the Lamp of the Word. That is the Light with which they also will light the world when they have come to rest in the Holy City:
In this difficult section, Jesus clarifies two separate ends: the end of the Jewish temple (to be replaced by the church) and the end of time (to be replaced by the Kingdom).
यरूशलेम मन्दिर एक अचम्मको सुन्दर संरचना थियो
The destruction of Jerusalem Temple certainly didn't come without prophetic warning. But amidst the devastation, another prophecy emerged: To build, plant, and prosper, within the city you are exiled to.
Every year, on the ninth day of the Jewish month of Av, the Jewish people mourn the loss of the Holy Temple in Jerusalem, along with a host of other tragedies that occurred on that same day throughout its history. Why would getting one step closer to its rebuilding instigate a war between Hamas and Israel? What is so important about this ancient building that would prompt a Gentile Christian from Texas to devote his life's work to researching and teaching the world about the Temple? Joseph Good is a pioneer in the modern Messianic movement and one of the world's leading experts on the Holy Temple. If you have ever wondered why the Torah would devote such extensive space to describing the building of the Tabernacle and what prompted David and Solomon to build a Temple and the Babylonian exiles to rebuild it, this episode is for you. – Episode Topics – 0:00 Introducing Joseph Good, leading expert on the Temple. 1:58 A debut on Christian Television. 5:34 Passover Seder research sparked a lifetime of study. 14:43 How a 1967 paratrooper started the Temple Institute. 17:52 A Gentile's contributions to Jerusalem Temple research. 20:15 Current status of rebuilding the Temple. 24:58 Why is the location of the Temple important? 35:15 Why would a red bovine prompt Hamas to attack Israel? 38:16 What are we missing by the absence of a Temple? 42:17 Why would a Christian want to see the Temple rebuilt? 47:02 The key to understanding end-times prophecy – Episode Resources – Sacrifices from a Messianic Jewish Perspective https://ffoz.store/products/what-about-the-sacrifices Jerusalem Temple Study https://jerusalemtemplestudy.com/ Second Temple App https://apps.apple.com/us/app/second-temple/id1489392068 Hatikva Ministries https://www.facebook.com/HatikvaMinistries/ Joseph Good on Youtube https://www.youtube.com/@hatikvaministries6566 Rosh HaShanah and the Messianic Kingdom to Come https://www.amazon.com/Rosh-HaShanah-Messianic-Kingdom-Come/dp/1976181461 Measure the Pattern https://www.amazon.com/Measure-Pattern-structures-surrounding-Courtyard/dp/1073761096 Messiah Podcast is a production of First Fruits of Zion (https://ffoz.org) in conjunction with Messiah Magazine. This publication is designed to provide rich substance, meaningful Jewish contexts, cultural understanding of the teaching of Jesus, and the background of modern faith from a Messianic Jewish perspective. Messiah Podcast theme music provided with permission by Joshua Aaron Music (http://JoshuaAaron.tv). “Cover the Sea” Copyright WorshipinIsrael.com songs 2020. All rights reserved.
We've seen “everything you need to know about the Antichrist.” Now let's see how this major Hasidic group's goals and ideas line up frighteningly close to those of the Antichrist and what could hasten his coming.Read more here: https://www.lifesitenews.com/opinion/influential-religious-group-pushing-for-messiah-jerusalem-temple-new-world-order/ Download the all-new LSNTV App now, available on iPhone and Android!LSNTV Apple Store: https://apps.apple.com/us/app/lsntv/id6469105564 LSNTV Google Play: https://play.google.com/store/apps/details?id=com.lifesitenews.app ****SHOP ALL YOUR FUN AND FAVORITE LIFESITE MERCH! https://shop.lifesitenews.com/ +++Connect with John-Henry Westen and all of LifeSiteNews on social media:LifeSite: https://linktr.ee/lifesitenews John-Henry Westen: https://linktr.ee/jhwesten Hosted on Acast. See acast.com/privacy for more information.
Could Yahweh be a dying-and-rising god? Does Malachi speak to the worship of Asherah in the Jerusalem Temple? Was Yahweh originally an angel who served his father, El Elyon? All these questions and more are raised by the minor prophets who saw the restoration of Judah as a parallel with the restoration of nature and linked it with annual sacrifices.
For centuries, great Catholic theologians have voiced differing opinions on the exact details surrounding the rise of the prophesied Antichrist and his link to the rebuilding of the Jerusalem Temple. In this episode of the John-Henry Westen Show we're taking a deep-dive into what has been taught and prophesied about the Antichrist's rise to power, the steps that may be taken to bring about his coming, and the esteem and status he is likely to be given by those deceived by his seductive powers. Tune in for this jarring analysis on the Antichrist — the worst man yet to come.Want to learn even more about the Antichrist? READ MORE BELOW:https://www.lifesitenews.com/opinion/everything-you-need-to-know-about-catholic-teaching-on-the-antichrist/https://www.lifesitenews.com/opinion/the-antichrist-and-the-rebuilding-of-the-jerusalem-temple-in-catholic-teaching-and-prophecy/HELP US FIGHT THE LIES OF THE MAINSTREAM MEDIA AND SPREAD THE TRUTH AROUND THE WORLD: https://give.lifesitenews.com SHOP YOUR FAVORITE PRECIOUS METALS WITH LIFESITENEWS: https://stjosephpartners.com/lifesitenewsSHOP ALL YOUR FUN AND FAVORITE LIFESITE MERCH! https://shop.lifesitenews.com/ Connect with us on social media:LifeSite: https://linktr.ee/lifesitenewsJohn-Henry Westen: https://linktr.ee/jhwesten Hosted on Acast. See acast.com/privacy for more information.
The sermon challenges the sensationalism around end times predictions, particularly those linked to solar eclipses, such as the one everyone is buzzing about for tomorrow, April 8th. Let's take a balanced perspective grounded in scripture, emphasizing Jesus's return as a core Christian belief while cautioning against unfounded predictions and conspiracy theories. It's time Christians had a better understanding of the Bible's message about such events through a contextual view Matthew 24. Today, we're advocating for faith without fear or superstition.Key Points:The danger of attributing apocalyptic significance to natural events like solar eclipses, which can sow fear, doubt, or false hope.The importance of biblical context when interpreting prophecies, rather than relying on numerical coincidences or superficial connections.Jesus's warnings about false prophets and the need for discernment, particularly in the face of sensationalist or apocalyptic claims.The historical significance of the destruction of Jerusalem in 70 AD and its relevance to understanding Biblical prophecy.The misuse of biblical prophecy for personal gain or to instill fear, noting the futility of predicting Jesus's return.A call for faithfulness and stewardship, resisting deceptive teachings, and maintaining vigilance against false prophecies.Stories:A humorous debunking of conspiracy theories that use scripture or city names to predict the end times.An examination of a specific prophecy by a popular TV preacher who misses the cultural and historical context of Exodus 4:8. The profound impact of the destruction of the Jerusalem Temple in 70 AD as a reminder of the transient nature of earthly kingdoms.Scripture References:Exodus 4:8: Cited as an example of how some incorrectly match dates with scripture for prophecy.Matthew 24: Emphasized for Jesus's own words about the end of the age and the caution against being swayed by apocalyptic predictions. Join us for service live every Sunday at 10am at 1852 95th St, Naperville, IL 60564 (The education-wing entrance of Wheatland Salem Church)Connect with us at our website www.revivechicago.church
Discussion Questions Week of: April 7, 2024 // Sermon Text: Ephesians 2:11-22 SERMON OVERVIEW The main idea of this week's sermon was: we who trust in Christ have been reconciled to God and to one another through his death. The three main points were:1. Without Christ, we are separated from God and his people (vv. 11-12)2. Through his death, Christ has reconciled those who believe to one another and to God (vv. 13-18)3. We who believe now fully belong to God and his kingdom, family, and temple (vv. 19-22)DIGGING DEEPER 1. Our culture is becoming increasingly divided between “us” and “them.” What are some ways this sort of thinking can (and has) crept into the church? 2. As you interact with others, especially other Christians at CrossWay, what kinds of things could you be tempted to make more important than the unity you have in Christ? (e.g., political affiliation, ethnicity, opinion on a social issue, an approach to parenting or schooling, etc).3. How can this passage help us guard against this sort of “us” and “them” mentality? 4. Sadly we can be prone to forget things, even really important things. Eph. 2:11-12 encourages us to “remember.” What does God (through Paul) want us to remember? Why is it good to remember these things? What effect might regular obedience to this instruction (to "remember") have on our hearts?5. In verse 12, Paul highlights five different aspects of what was true of us before we were “brought near by the blood of Christ.” What are they? How do these realities strike you?6. Christ is our peace (v. 14). How is this true in both an objective and subjective sense? How is objective peace (between us and God), a prerequisite to a deep, abiding subjective peace? 7. Eph. 2:14-15 tells us that Christ "has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace.” How did Pastor Brett help us understand what Paul is speaking of here? Why is it important to grasp this idea? What is the practical takeaway (s) of this truth for us?8. The Jews used to be able to meet God in the Jerusalem Temple. The Gentiles were excluded. Where does God now dwell (vv. 21-22)? What is this new temple constructed on (v. 20)?9. According to Eph. 2:19-22, what is now true of us who are in Christ by faith? What might it look like for us to treasure these realities as we ought? What are some ways that we can remind ourselves and one another of these things? What might be the effect of doing so more regularly? 10. Is there anyone who Christ died to reconcile you to, who you are not living in unity with? How will the gospel challenge and enable you to seek peace and friendship with them?11. In what ways is a church service a foretaste of the life we will enjoy when Jesus returns? If you went to church thinking of it that way, how might it change your attitude or actions there?
Jesus' cleansing of the Jerusalem Temple is an event used by some to say that Jesus supported the use of violence as a means to bring about social change. There is no denying that Jesus is angry, but what provoked this anger? Did Jesus contradict Himself? After all, he taught “that everyone who is angry with his brother shall be liable to judgment.” Deacon Harold breaks it down today and takes a look at Psalms 58.
In this episode, we traverse through eras to explore the pivotal role of Jerusalem in world history, underpinning its significance in biblical prophecies and contemporary society. We delve into the credibility of the Bible as an historical document reinforced through archaeological discoveries in the Middle East and the relevance of its prophetic declarations in today's world. A spotlight is cast on the monumental event of 1967—Israel's capture of Jerusalem in the Six-Day War and the resultant emotional reverberations amongst Israelis. Detailing the subsequent trials faced by Israeli leadership—in particular, the daunting prospect of reconstructing the sacred Temple—we invoke the human stories intertwined with these historic and prophetic milestones. Stepping onto the contested ground of Jerusalem, we examine the revered site that stands the test of faith for both Jews and Muslims - the Dome of the Rock. While Jews aspire to build a temple within the Dome's premises, they find themselves in a politically and physically challenging predicament. Focusing on the proposed Jerusalem Temple, we illuminate the religious significance, historical context, and potential consequences of such a venture. Hence, unraveling a web of faith, contention, prophecy, and political maneuvering that revolve around one of the world's most fiercely disputed cities. Leaning into the past, the narrative introduces us to the grandeur of the Temple of Solomon, its legendary builders, and their divine pursuits. We aim to encapsulate the architectural marvel of the Temple, the ceremonies performed, and the crucial role it played in Jewish religious life. Further, we explore the Temple's eventual downfall under the Babylonian rule and the resilience showcased by the Jewish community in their quest to rebuild it. Continuing the journey, we analyze the history and prophetic significance of Solomon's Temple, the intricate genealogy, and the role of the Kohen, or priests, in Levitical and Jewish traditions. The episode culminates with a discussion on biblical prophecies and their apparent connections to modern times, ultimately threading the path to God's grand plan for humanity's future.
This episode provides background on the Sadducees, an elite group of priests and aristocrats who wielded power in Judea during Jesus' time. It covers their role in society, theological beliefs, political cooperation with Rome, and involvement in Jesus' trial. Episode Overview The Sadducees were a small but influential faction that controlled the Jerusalem Temple rituals and the Jewish high court. They rejected the Oral Torah and the afterlife, sparking conflict with the Pharisees. As wealthy elites, they partnered with Roman rulers to retain local power. They condemned Jesus to crucifixion to eliminate a threat to their authority. Discussion Questions Why is it important to understand the historical context Jesus lived in? What insights does it provide? What modern parallels do you see to the Sadducees' use of religion to secure power and status? How should followers of Jesus respond? How can prestige blind us from recognizing truth today? What practices help keep us focused on Christ above all else? For other questions and comments, feel free to reach out to Jared at thechurchhistoryproject@gmail.com. For more content, visit the podcast website or wherever you find your podcasts. To join The Church History Project Facebook group to engage in more discussion about released episodes and other fascinating nuggets of church history, you can visit the page here. --- Send in a voice message: https://podcasters.spotify.com/pod/show/church-history-project/message
In this episode of Religion Today, host Martin Tanner describes some of the events that have happened since 1830, which were prophecied to occur before the Second Coming of Jesus happens. But his main focus is describing events which are prophecied to occur before the Second Coming, but which have not yet occurred, including, (1) The Jewish Temple will be rebuilt in Jerusalem, (2) Water will flow from under the Jerusalem Temple, (3) two Jewish prophets (Revelation 11) will appear in Jerusalem, and, (4) the last great sign of the coming of the Son of Man, a comet or a planet, will be seen.
Luke's profoundly rich story of Jesus' first visit to the Jerusalem Temple signals the key themes of his gospel message in an appealing story filled with powerful symbols.Gospel passage: Luke 2:22-40Bible for Worship is a weekly introduction to the scripture passage that is likely to be the basis for the sermon on the following weekend. It correlates with the Revised Common Lectionary as it is used at St. Paul. With Peter A. Pettit, teaching pastor.
Welcome back to another exciting episode of Gospel Spice, the podcast that adds a little extra flavor to your spiritual journey! I'm your host, Stephanie Rousselle, and today's episode is dedicated to diving deep into the fascinating Christmas chapters from Luke's perspective. It's that time of year again, when we gather to celebrate the birth of Jesus Christ. But have you ever stopped to think about the incredible details behind this miraculous event? Let's dive into a Christmas story that will leave you in awe! Don't forget! Go to gospelspice.com/Christmas for a LOT of FREE and beautiful inspirations to make this Christmas your most Christ-centered and Gospel-spiced one! And also, brand new line of Christmas merch at gospelspice.com/merch - don't miss out! Now, you might be wondering when exactly Jesus was born. While the exact date remains unknown, December 25th has been widely accepted as a symbolic day to celebrate his birth. But here's an interesting thought - what if Jesus was conceived around Passover season? If we imagine Jesus being overshadowed by the Holy Spirit around Passover time, it adds another layer of significance to his birth. But what's even more intriguing is that Jesus wasn't born during a major Jewish festival like the Feast of Tabernacles. The lack of mention of a specific festival in the Bible indicates that Jesus was likely born when there was no major Jewish celebration. And personally, I absolutely love the idea of Jesus being born in late December, as it brings so much joy and hope to the Christmas season. We will, among other things, be exploring the contrast between the announcements of Zechariah and Mary. Join us as we unravel the significance of these encounters and discover the hidden gems that lie within. From the intimate setting of Mary's revelation to the timing of Jesus' birth, we'll explore the rich tapestry of the Christmas story and its profound implications for our lives today. So grab your favorite hot beverage, settle in, and get ready for a thought-provoking and faith-enriching episode of Gospel Spice! MORE DETAILS Stephanie delves into the contrasting announcements of Zechariah and Mary. While Zechariah's proclamation takes place in the grandeur of the Jerusalem Temple, Mary's intimate encounter with the angel happens in a humble small town. We reflect on the significance of this juxtaposition and how it emphasizes the unpredictable nature of God's plan. The episode touches on the profound impact of the Christmas story and its connection to the cross and resurrection, ultimately leading to the eternal reign of Christ. It urges us to resist the temptation of seeking comfort and fulfillment in material possessions during the Christmas season and instead find true joy and purpose in the love of Jesus. The perspective of Mary will be explored through Luke's account, offering fresh insights into her journey of obedience and faith. Stephanie also dives deep into the angel's greeting to Mary, describing her as "highly favored." The Greek word used to describe Mary's favor is echoed in Ephesians 1:6, where it is revealed that believers are also highly favored by God according to His will. This delightful connection invites us to reflect on the incredible grace and favor extended to us through the birth of Jesus. The discussion concludes by exploring an unexpected encounter at the temple and how it ties back to Isaiah 6:1-4, emphasizing the glory and greatness of Jesus as God Himself. We invite you to join us next week as Stephanie concludes her teaching on the birth of Jesus from the perspective of Mary. Have you ever wondered what it would be like to sit alongside Jesus and his initial audience? To experience the fresh spiritual flavors that the Messianic Jewish culture weaves into the four gospels? Well, that's exactly what we here aim to do through this original series, JESUS RABBI AND LORD. Stephanie invites you to dig deep into Scripture, unearthing raw diamonds that may need a little cleaning up, but will ultimately shine brightly. So get ready to embark on this enlightening and transformative journey with Gospel Spice. Prepare to encounter Jesus in a way that resonates with our modern world and discover the richness of the gospel through the lens of Jewish culture. Let's dig deep, uncover the hidden spices, and experience the beauty of the Scriptures together. Welcome to Gospel Spice! Grab your headphones, hit play, and let Gospel Spice be the catalyst for encountering Jesus in a way you've never experienced before! Go to gospelspice.com for more, and go especially to gospelspice.com/podcast to enjoy our guests! Interested in our blog? Click here: gospelspice.com/blog THERE ARE SEVERAL WAYS TO PARTNER WITH GOSPEL SPICE TODAY! First, PAY Gospel Spice Forward: Give a tax-deductible gift so others can experience our ministry for free, just like you! You can pay it forward with any debit, credit card, or via PayPal. See below for more details about your impact. Also, PLAY Gospel Spice Forward: SHARE the podcast and the studies with your friends and family. FOLLOW, RATE & REVIEW on your favorite podcast app (leave a comment + a star rating on Apple Podcast, Spotify, Pandora, IHeart, Google Podcast, etc…). It REALLY is the best way to help others find this content-rich podcast. And, last but not least, PRAY Gospel Spice Forward: We pray for you weekly. We covet your prayers for our ministry, the thousands we reach, and our team! Contact us to let us know you are praying for us! NEW! Another way to partner with us is to purchase our workbooks and online Bible studies. We keep them at the lowest possible cost, but they require a lot of work from us! For example, - a complete Bible Study requires an average of 500 man-hours. - a workbook for a series requires almost 100 man-hours. MORE ABOUT PARTNERING WITH US FINANCIALLY: Gospel Spice Ministries is a non-profit organization registered under the tax-exempt 501c3 status. Our goal is to provide in-depth, high-quality, free Bible resources for all. They are free, but expensive to create! We need your financial support to keep producing and distributing them. Please pay Gospel Spice forward today! For example, a podcast episode takes close to 10 hours of work (and we release 2 each week). They come to you completely free, but we would truly love your support. We want the money to go to those who really need it. Once our operating costs are paid, 100% of your donation is redistributed to our partners who fight human trafficking. Each year, we aim to give as much as we can. For example, Stephanie works more than full time for Gospel Spice, entirely for free. All board members and volunteers are donating time. We limit our operational expenses to the bare minimum. Your pay-it-forward donations are tax-deductible under IRS Section 170. We want to be the best possible stewards of your financial support. Thank you! Go to gospelspice.com for more, and go especially to gospelspice.com/podcast to enjoy our guests! Interested in our blog? Click here: gospelspice.com/blog Do you enjoy Gospel Spice? Then let's deepen our relationship! There are 4 very simple ways to do that, and it would truly mean the world to us. 1- If you've enjoyed this episode, you will love receiving our newsletter. It contains value-packed free gifts and rich content each month. It's at gospelspice.com/signup. There is always something new and exciting happening around here, and I don't want you to miss out! Sign up at Gospelspice.com/signup 2- Did you know Gospel Spice has a YouTube Channel? There's exclusive content there too. So, join Gospel Spice on YouTube! It's at https://www.youtube.com/gospelspice 3- Also please give us a star rating and a comment on your podcast listening app. Your reviews actually really do make a difference to help others discover and experience Gospel Spice. You would be surprised how helpful these are! So please leave a star rating and a review of a sentence or two. Thank you! 4- As always, we are praying for you! You can confidentially email us your prayer requests and praise items at the email address contact@gospelspice.com. It is our privilege to pray for you! 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Hanukkah, the Festival of Lights is a joyous Jewish holiday. It celebrates the defeat of the Syrian Greeks by the Maccabees and the rededication of the Jerusalem Temple. Game-playing during the holiday is very popular. One favorite game is the dreidel game. The dreidel (Hanukkah spinning top) contains four sides. On each side is a Hebrew letter: nun, gimel, hay and shin. The letters stand for the Hebrew words nes gadol haya sham (a great miracle happened there), commemorating the miracle of the jug of oil that burned for eight days. If the dreidel falls on the nun, the player gets nothing. If it falls on the hay, the player gets half. If it falls on the shin the player must put up the amount agreed upon at the start of the game. If the player gets a gimel, the player takes the whole pot. A song favorite called I Have a Little Dreidel is often sung at Hanukkah time. --- Send in a voice message: https://podcasters.spotify.com/pod/show/storytimewithmstee/message
2341 - Efforts to promote the next Temple continue. This program features excerpts from the 2023 Temple Mount Jerusalem Convention, plus an extended interview with Mark Hitchcock.
Stay updated: WhatsApp: https://chat.whatsapp.com/LAurH2Lw3y92gF31PhzN42We are an online and global Bet Midrash with international students, striving to know God by embracing the world through the lens of Torah. Web: www.TheHabura.com Instagram: @TheHabura Facebook: The Habura A project of the Senior Rabbi's Office (www.seniorrabbi.com), S&P Sephardi Community of the UK, Montefiore Endowment, and Dangoor Education.#torah #talmud #yeshiva #betmidrash #sephardi #sepharadi #sephardic #sefardi #sefardic #rambam Hosted on Acast. See acast.com/privacy for more information.
Many churches, especially small congregations with very few full- time staff, will host a workday. On that day, members come together to complete much needed fix-it projects and generally clean up the building and property. They treat their church building with respect and care. In Nehemiah 13, we read that the people of Judah had neglected the house of God. They had stopped bringing tithes to the Temple. This disobedience had a direct and negative impact on the “Levites and musicians” and the effects cascaded down to all the people of Judah. The Levites and musicians relied on Judah's tithes for their own well-being. Since the tithes were no longer being given, these workers had to leave the Temple and return to their land, so they could make a living and provide for their families (v. 10). The end result? The Temple could no longer function as it should, and worship had stopped. This might not seem like a big deal to us today, but it was a very, very big deal because the Jerusalem Temple was the only place where sacrifices could be offered to the Lord. Simply put, the worship God commanded had ceased. Dismayed at this behavior, Nehemiah once again sprang into action and set the people straight. Following the death and resurrection of Jesus, the procedure for and positions related to worship changed. We no longer need priests and Levites to slaughter animals for sacrifice, and our worship services look a lot different (Heb. 7:27). Even so, this episode in Nehemiah reminds us how important it is to support our local churches. When we give generously and obediently, our pastors are freed to make leading the church their main priority. >> If you are a member of a local church, your giving is an act of obedience to God! When you give generously, you help make sure your pastors are supported and worship can continue. Consider how you can participate through the act of giving.See omnystudio.com/listener for privacy information.
Jerusalem Temple - Past and Present - SAT AM Radio 20231021 by God's Unchanging Words in a Changing World
A number of passages in the Hebrew Bible describe the temple and its iconography. Two of the features of the temple are the presence of cherubim and seraphim. These were well known to the writers of the Bible, but the images that spring to the modern western mind are probably not correct. I will demonstrate […] The post Conference Talks: Cherubim and Seraphim: Iconography in the First Jerusalem Temple first appeared on The Interpreter Foundation.
Rabbi Dunner shares his view on "The Rest is History" podcasts, which he recently began listening to. He is particularly struck by learning something new regarding the Jewish Revolt against the Romans, which ultimately led to the destruction of the Jerusalem Temple. He sees a connection between the lesson learned and the initial passages in Ki Teitzei.
Presented at: 2016 Temple on Mount Zion ConferenceSaturday, November 5, 2016https://interpreterfoundation.org/conferences/2016-temple-on-mount-zion-conference/ Conference Proceedings: Sacred Time, Sacred Space, & Sacred Meaning at https://interpreterfoundation.org/books/sacred-time-sacred-space-sacred-meaning/ Listen to an audio recording of this talk: Download audio recording The post Conference Talks: Jerusalem Temple Imagery in Late Ancient Synagogue Ritual, Art, and Architecture first appeared on The Interpreter Foundation.
What were some of the notable features of the earliest Christian sermons? What sort of things did they have in common, and how do they compare with the messages we're likely to hear in Christian circles today? Shane Rosenthal discusses these questions and more with Dr. Dennis Johnson, author of The Message of Acts in the History of Redemption, and Let's Study Acts.SHOW NOTES• Recommended books by Dennis Johnson: Journeys with Jesus, The Message of Acts in the History of Redemption, Let's Study Acts, and Him We Proclaim.• Related articles by Shane Rosenthal: “Can We Trust Luke's History of the Early Jesus Movement?”, “The Story of Us”, “On Faith & History”, “Why Should We Believe The Bible?”, “What is Faith?”, and “How to Detect Deception?”• Related episodes: “Authenticating the Book of Acts”, “Faith & Certainty”, “Faith & Proof”, “Proof of the Gospel”, “The Gospel Creed”, and “The Jesus of History.”• The image above featuring the Jerusalem Temple from the vantage point of Solomon's Portico is a production of Archaeology Illustrated, and is used by permission. According to John 10:23, Acts 3:11, and 5:12, Jesus and his followers frequently met in this area.Support The Humble Skeptic!Click here to make a one-time gift to help support this podcast, or consider becoming a paid subscriber via Substack by using the green “subscribe” button below ($5.95 per month / $59 per year). You can also make “tax-deductible” donations here.The Humble Skeptic is a listener-supported podcast. To support this work, consider becoming a paid subscriber. Get full access to The Humble Skeptic at shanerose.substack.com/subscribe
If you have followed this channel, you know that I have stated over the years that in Lehi's Dream, the most likely building represented by the Great and Spacious Building, is the Temple at Jerusalem. Understanding why one might think this helps frame the launching of the Book of Mormon. It's all about Jesus Christ and the mass corruption in the Temple of Solomon by the Deuteronomists at the time of Lehi and Jeremiah. 1 Nephi 1 opens with Lehi in a vision about Jesus Christ. This is what he was preaching. This is why they wanted to kill him. Website - www.cwicmedia.com
Is the Jerusalem Temple the Great & Spacious Building mentioned in the Book of Mormon? Is Divine Mother, theosis/exaltation in the Book of Mormon? Dr Val Larsen says "Yes!" He also thinks Laman & Lemuel tried to kill Nephi for religious reasons! Check out our conversation! https://youtu.be/2dxnrsLrAOk transcript to follow Copyright © 2023 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission transcript to follow Copyright © 2023 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission
During the days of David and Solomon there was an explosion of wisdom literature being produced in Israel. The Jerusalem Temple became the hub of the nation and the book of Psalms records much of the music which was performed in Israel's worship to God.----------------------------Please follow us on these platforms:Youtube: https://www.youtube.com/@JointhesearchTimTok: https://www.tiktok.com/@jointhesearchInstagram: https://www.instagram.com/jointhesearchtodayFacebook: https://www.facebook.com/jointhesearchtodayYou can email us at thesearchwithclintandshahe@gmail.com
The Bible gives us multiple images of the Church. According to Paul's letter to the Galatians, the Church is a household of faith (Galatians 6:10). According to Peter, the Church is like a flock of sheep who need a shepherd (1 Peter 5:1-2). Later in 1 Corinthians, Paul will use the imagery of the human body to describe the Church, highlighting the interconnectedness and unity of the Body of Christ. However, in this text, Paul likens the Church to the Jerusalem Temple. The temple was the physical representation of God's presence with His people. Paul is communicating that God now dwells with His people, the Church, through His Spirit. There is no need for a physical temple. We ourselves are God's temple! And Christ is the supreme builder of this temple.
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