Podcasts about jew gentile

Jun 1, 2025  GRAND PARKWAY BAPTIST CHURCHNeil McClendon, Lead PastorJonah 2:10-3:3bGod's Commitment to the Message1. God speaks to anyone who will listen, v. 2:10Some of the ways God speaks to us…a) CreationPsalm 19:1-4Romans 1:18-20b) Bible/the WordPsalm 1:1-3c) prayerd) spiritual authoritye) circumstances2. God repeats Himself, v. 1-2Three similarities between them…a) Peter ran from his calling, just like Jonah, and Peter got a second chance to submit to God. b) Peter is similar to Jonah in that he was the first of the apostle to cross the Jew/Gentile boundary with the gospel.c) Peter receives his vision about the animals being clean at the house of Simon the Tanner in the city of Joppa. 3. God speaks through His prophets, v. 2“We are not diplomats but prophets, and our message is not a compromise but an ultimatum.”A.W. TozerThree evidences of a prophet…a) They live in the unseen.b) The speak for God.c) They move according to the word of the Lord, v. 3= = = = = = = = = = = = = = = = Mental worship…1. When is the last time you had good “tone” on something? 2. When you pray, are you talking to God or thinking about the people in the room who are hearing you? 3. Have you ever tried to disqualify yourself with your behavior from something God was calling you to?4. What one word best describes a life lived according to the Word?5. What would you like to ask God to repeat?6. Do you have prophetic friends and who are they?

Acts 21:15-22:29 - Speaker: Jotham Manoranjan - This week, we enter a pivotal moment in the life of the Apostle Paul. As he returns to Jerusalem, we witness a man walking knowingly into suffering. Paul would live out the rest of his life as a prisoner. With rumors flying, tension brewing, and the fragile fabric of Jew-Gentile relations under strain, Paul agrees to a plan that inadvertently leads to his arrest. Why? Because for Paul, gospel clarity and church unity were worth the cost—even his freedom. This week we will be challenged by Paul's humility, his discernment of what matters most, and his desperate love for the very people who sought to destroy him.

Sermon series: Romans 12-16: God's Good Life The apostle Paul addresses the issue of Jew-Gentile relationships in these verses. The reconciliation of these deeply divided groups is only possible in Christ through His salvation of both Jews and Gentiles, which was God's plan of salvation all along. In this fallen world, hope is only possible and enduring for those of the faith because of its source: the God of hope. Preacher: Joel Sim Date: 1 December 2024

In this episode, Ronn and Mike discuss Genesis 25 & 26. They open their conversation by mentioning the “two powers in heaven” idea that will be the subject of a future episode. They note that the genealogy of Ishmael plays a significant role in the Jew-Gentile divide throughout history. They also discuss the early relationship between Jacob and Esau, preparing to question which god these men worship according the biblical record. They conclude by exploring the themes of God's involvement in human mistakes, the significance of name and their meanings in ancient culture, and the question of God's knowledge of the future.

The problem of Jew-Gentile unity wasn't unique to Galatia and Syria, but emerged everywhere that Gentiles were coming to faith in Israel's Messiah and entering God's covenant household - the household that had always been defined in terms of Abraham and the Hebrew people. For various reasons, the unity problem among the Roman believers was distinctive, if not unique, yet Paul addressed it in the same way as he did with the Galatian churches. The remedy for Jew-Gentile divisions among Christ's people - as indeed all expressions of Christian disunity - is rightly understanding and owning the truth of justification by faith in Him.

The problem of Jew-Gentile unity wasn't unique to Galatia and Syria, but emerged everywhere that Gentiles were coming to faith in Israel's Messiah and entering God's covenant household - the household that had always been defined in terms of Abraham and the Hebrew people. For various reasons, the unity problem among the Roman believers was distinctive, if not unique, yet Paul addressed it in the same way as he did with the Galatian churches. The remedy for Jew-Gentile divisions among Christ's people - as indeed all expressions of Christian disunity - is rightly understanding and owning the truth of justification by faith in Him.

The problem of Jew-Gentile unity wasn't unique to Galatia and Syria, but emerged everywhere that Gentiles were coming to faith in Israel's Messiah and entering God's covenant household - the household that had always been defined in terms of Abraham and the Hebrew people. For various reasons, the unity problem among the Roman believers was distinctive, if not unique, yet Paul addressed it in the same way as he did with the Galatian churches. The remedy for Jew-Gentile divisions among Christ's people - as indeed all expressions of Christian disunity - is rightly understanding and owning the truth of justification by faith in Him.

This message concludes the examination of Paul's Galatian epistle as it addresses the problem of Jew-Gentile unity in the fledgling community of Jesus' disciples. In particular, this message interacts with Paul's understanding of the role of Israel's Torah -Law- in Israel's history, and what it means to be faithful to the Torah as disciples of Messiah Jesus.

This message concludes the examination of Paul's Galatian epistle as it addresses the problem of Jew-Gentile unity in the fledgling community of Jesus' disciples. In particular, this message interacts with Paul's understanding of the role of Israel's Torah (Law) in Israel's history, and what it means to be faithful to the Torah as disciples of Messiah Jesus.

This message concludes the examination of Paul's Galatian epistle as it addresses the problem of Jew-Gentile unity in the fledgling community of Jesus' disciples. In particular, this message interacts with Paul's understanding of the role of Israel's Torah (Law) in Israel's history, and what it means to be faithful to the Torah as disciples of Messiah Jesus.

Justification by faith was Paul's answer to the problem of Jew-Gentile unity, and he explained this to the Galatian believers by turning to Israel's scriptures and their story of Abraham as God's chosen instrument for realizing His intent to have a human family drawn from all nations and peoples.

Justification by faith was Paul's answer to the problem of Jew-Gentile unity, and he explained this to the Galatian believers by turning to Israel's scriptures and their story of Abraham as God's chosen instrument for realizing His intent to have a human family drawn from all nations and peoples.

Phil Coulson explains that God's programme for the ages revolves around His dealings with three distinct groups of people: the Jews, the Gentile nations, and the church of God. Grasping this fact will provide the key to understanding the revelation of God's overarching purposes in history and prophecy. Mr Coulson points out the three groups from four Bible books: (1) Acts 15:12-18, (2) 1 Cor 10:31, (3) John 12:1-2, 12-15, 20, (4) Matt 13:44-50. (From a message delivered in David Street Gospel The post The Prophetic Key of “Jew, Gentile and Church of God” (15 min) first appeared on Gospel Hall Audio.

Justification by faith was Paul's answer to the problem of Jew-Gentile unity, and he explained this to the Galatian believers by turning to Israel's scriptures and their story of Abraham as God's chosen instrument for realizing His intent to have a human family drawn from all nations and peoples.

Justification by faith was Paul's answer to the problem of Jew-Gentile unity, and he explained this to the Galatian believers by turning to Israel's scriptures and their story of Abraham as God's chosen instrument for realizing His intent to have a human family drawn from all nations and peoples.

The unity problem in the Galatian churches focused on the relationship between Jewish and Gentile believers in Jesus the Messiah. Paul addressed this issue by reminding the disciples of what Jesus had accomplished and inaugurated by His death and resurrection and how this abolished the historical separation between Jews and Gentiles that Israel's covenant had established. In a word, Paul's answer to the Jew-Gentile divisions in the churches was justification by faith.

The unity problem in the Galatian churches focused on the relationship between Jewish and Gentile believers in Jesus the Messiah. Paul addressed this issue by reminding the disciples of what Jesus had accomplished and inaugurated by His death and resurrection and how this abolished the historical separation between Jews and Gentiles that Israel's covenant had established. In a word, Paul's answer to the Jew-Gentile divisions in the churches was justification by faith.

The unity problem in the Galatian churches focused on the relationship between Jewish and Gentile believers in Jesus the Messiah. Paul addressed this issue by reminding the disciples of what Jesus had accomplished and inaugurated by His death and resurrection and how this abolished the historical separation between Jews and Gentiles that Israel's covenant had established. In a word, Paul's answer to the Jew-Gentile divisions in the churches was justification by faith.

The unity problem in the Galatian churches focused on the relationship between Jewish and Gentile believers in Jesus the Messiah. Paul addressed this issue by reminding the disciples of what Jesus had accomplished and inaugurated by His death and resurrection and how this abolished the historical separation between Jews and Gentiles that Israel's covenant had established. In a word, Paul's answer to the Jew-Gentile divisions in the churches was justification by faith.

The Galatian and Roman churches provide two important case studies in Christian unity. Both struggled with Jew-Gentile issues, but from different perspectives and with different dynamics. This message examines the historical and cultural circumstances in Galatia and Rome that influenced the Jew-Gentile relations in the churches there, and also summarizes how those relations were similar and different.

The Galatian and Roman churches provide two important case studies in Christian unity. Both struggled with Jew-Gentile issues, but from different perspectives and with different dynamics. This message examines the historical and cultural circumstances in Galatia and Rome that influenced the Jew-Gentile relations in the churches there, and also summarizes how those relations were similar and different.

The Galatian and Roman churches provide two important case studies in Christian unity. Both struggled with Jew-Gentile issues, but from different perspectives and with different dynamics. This message examines the historical and cultural circumstances in Galatia and Rome that influenced the Jew-Gentile relations in the churches there, and also summarizes how those relations were similar and different.

The Galatian and Roman churches provide two important case studies in Christian unity. Both struggled with Jew-Gentile issues, but from different perspectives and with different dynamics. This message examines the historical and cultural circumstances in Galatia and Rome that influenced the Jew-Gentile relations in the churches there, and also summarizes how those relations were similar and different.

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Diversity is a beautiful thing. But it is also hard. We need to understand why we celebrate it, because experiencing it can often lead to a fear of displacement. The whole book of Romans is about handling diversity (between Jew and Gentile, but also many other kinds of diversity). Romans 9-11 tackles the Jew/Gentile problem, climaxing in Chapter 12 (One Body, many parts) and Chapter 14-15 (Therefore don't judge each other). Paul ends the book with greetings to (and from) a wide diversity of people in Chap 16. But before Paul plunges into all this, in chapter 8:14-39 (the focus of this week's sermon), he gives us four powerful reasons why nothing can separate us from the love of God in Christ Jesus. We may fear being displaced, disoriented or dislodged by incoming diversity and change—but Paul assures us that no matter what we cannot be dislodged from God's heart.

Welcome back to another dadcast.  Audio didnt turn out so well, I did try and make it sound better.  For all inquiries reach out to timonspodcast@gmail.com Act 15 The Jerusalem Council 1But some men came down from Judea and were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” 2And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to the apostles and the elders about this question. 3So, being sent on their way by the church, they passed through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and brought great joy to all the brothers. 4 When they came to Jerusalem, they were welcomed by the church and the apostles and the elders, and they declared all that God had done with them. 5But some believers who belonged to the party of the Pharisees rose up and said, “It is necessary to circumcise them and to order them to keep the law of Moses.”The demand for salvation through circumcision was from Pharisee converts. This group became known as Judaizers. They taught that Gentiles had to become Jewish proselytes, following all the Mosaic laws, before they could receive salvation. They had a compelling argument because in Genesis chapters 12 and 15 God established an everlasting covenant with Abraham. Later in Genesis 17 God added the rite of circumcision to this earlier covenant. Circumcision was given to Abraham and every male descendant of his house forever. Look at Genesis 17:7 & 13-14: And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you... both he who is born in your house and he who is bought with your money, shall surely be circumcised. So shall my covenant be in your flesh an everlasting covenant. Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people; he has broken my covenant.” Notice that this sign is given to men only. However, this sign does not correlate with personal salvation. Remember, Abraham was righteous in God's sight before the covenant of circumcision was ever implemented (Galatians 3:6). The sign of circumcision was to accompany a heart that obeyed God. Circumcision was a national sign for the men of Israel, a mark to remind them of their commitment to serve God alone and no other. In the Old Testament, wives and daughters were set apart as unique because they were connected to a family where the men were circumcised – they were set apart along with their fathers and husbands for God's purposes. Circumcision made Israel different than all the nations that surrounded them. And this unique quality is what the Judaizers wanted to preserve. They insisted that circumcision remain obligatory, that all male Gentile believers must be required to keep it. The fact that Gentile believers were bypassing the Mosaic codes was perplexing and odious to the Pharisee converts. They felt that Paul was forsaking the Pentateuch and circumcision altogether. But Paul, who was trained as a Pharisee, disagreed with their position. He had been preaching salvation through faith in Jesus, not through the Mosaic Law. Look at what he proclaimed at Antioch in Acts 13:38-39: Let it be known to you therefore, brothers, that through this man [Jesus] forgiveness of sins is proclaimed to you, and by him everyone who believes is freed from everything from which you could not be freed by the law of Moses. And in Galatians 2:16: yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. And in Romans 2:28-29 For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not bythe letter... Paul knew that circumcision did not necessarily birth salvation. Consider Israel's sordid history. It produced a myriad of circumcised males who rejected their own God. Salvation had always come to both men and women through a personal relationship and commitment to God. So what was circumcision even for? As I hinted earlier, it was a physical mark that reminded a man that he and his family belonged to a unique faith community. That community was supposed to train it's own populace to know and love the Lord and invite other nations to seek the Lord with them. Each Israelite man and his family had a God-given task to remain faithful to the Lord and their national calling. But it was up to each individual to choose to participate in that calling. Now let's tackle baptism. But why throw baptism into the mix? Because Paul argued that in the New Testament, baptism worked in a similar way that circumcision worked in the Old Testament. Look at Colossians 2:11-12: In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead. First note, that believers are circumcised with a “circumcision made without hands.” This event occurs spiritually, inside a believer's heart. Second note, the circumcision of Christ frees us from our flesh, our sinful nature. It is very important to understand that it is not our commitment to Him; but, it is His commitment to us that brings salvation. He initiated the relationship. Third note, baptism symbolizes the war that Jesus won in Sheol: we are buried with Christ in the grave and we are raised with Christ into the heavenly realm. 1Peter 3:18-22 has much more to say about the connection between spiritual warfare and baptism. To put it another way, baptism is a non-physical sign that proves the “inner circumcision” of our heart. It is the New Testament sign of the Old Testament sign of circumcision. John the Baptist, Jesus and his disciples all baptized people as a sign of an inner working of faith residing in their hearts. Note also that baptism is not gender specific, both male and female believers were baptized. Again, circumcision and baptism do not save you, but they are supposed to be a representation of what you already believe. They are a membership card, so to speak, that you belong to Christ. Recap: 1 – Circumcision in Christ is an inward, spiritual event 2 – Circumcision in Christ brings freedom from the sinful nature 3 – Baptism relates to the burial and resurrection of Jesus from Sheol. 6The apostles and the elders were gathered together to consider this matter. 7And after there had been much debate, Peter stood up and said to them, “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe (he is referring to Acts 10 where Cornelius and his household received the Holy Spirit about 10 years earlier). 8And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us, 9and he made no distinction between us and them, having cleansed their hearts by faith (their hearts were cleansed by faith, not the law). 10Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? 11But we believe that we will be saved through the grace of the Lord Jesus, just as they will.”12And all the assembly fell silent, and they listened to Barnabas and Paul as they related what signs and wonders God had done through them among the Gentiles. 13After they finished speaking, James replied, (Notice that James, not Peter, is presiding over the council at Jerusalem. This is one reason, among several, why I object to the teaching that Peter was the first Pope.) “Brothers, listen to me. 14Simeon (his Jewish/Aramaic name) has related how God first visited the Gentiles, to take from them a people for his name. 15And with this the words of the prophets agree, just as it is written, “‘After this I will return, and I will rebuild the tent of David that has fallen; I will rebuild its ruins, and I will restore it, that the remnant of mankind may seek the Lord, and all the Gentiles who are called by my name, says the Lord, who makes these things known from of old.' James is quoting Amos 9:11-12 here. “After this” means that after the exile, God will do three important things. First, God would raise up the Messiah. This correlates to “David's fallen tent” because the kingship lineage of David had fallen into disarray after the exile. Jesus has corrected and fulfilled the ruins of David's kingship. Secondly, God would raise up a remnant of Israelites, who would seek God in truth. These are Messianic Jews; the 1st century Jewish prophets, evangelists and apostles that witnessed to the Gentile nations around them. This remnant of Jewish believers founded the Church and turned the world upside down. Third, God would raise up a new group of people that would follow the Messiah. This new group would consist of both Jew and Gentile believers. By the way, this refutes replacement theology which teaches that God has replaced Israel with the Gentile Church; not so, the “remnant” that became the church was a community of both Jewish and Gentile believers. In contrast, Jews and Gentiles who reject God, unbelievers, are the ones who fail to participate in God's purposes. Recap: 1 After the exile God would raise up the Messiah 2 – God would then raise up a faithful remnant of Jews who would seek the Messiah 3 – God would add to this group of Jewish believers a remnant of Gentiles who would seek the Messiah. 19Therefore (James is still speaking) my judgment is that we should not trouble those of the Gentiles who turn to God, 20but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood. 21For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues.” Verse 20 why does James list these four things in particular? Why not list all 613 Old Testament commands? Or why not list the really bad sins like a murder, adultery or stealing? Because James is recalling the “holiness codes” of Leviticus, especially chapters 17 – 23. Like circumcision, these codes were given exclusively to Israel to make them different than the nations around them. But there are three particular places in Leviticus where God includes restrictions on Israelites and Gentiles alike. He prohibits both groups from idol worship (17:8; 20:2); He prohibits both groups from sexual abominations (18:26); and He prohibits both groups from eating meat with the blood and in it (17:10-12). The fourth thing that James points out is avoiding strangled meat. I suspect that strangling an animal is prohibited because that kind of death would retain and congeal the blood of the animal inside of it. Which would be similar to consuming its blood [1] . These horrible practices were all connected to pagan rituals that summoned demons and fallen entities to that worship service. These rituals acted as a portal for the fallen realm to enter and inhabit the bodies and the physical territory of the worshipers. God wanted His people and His land to be a dwelling place for His righteous presence. So James' intention is to reiterate the long-term plans that God had for the remnant Jew/Gentile church long before its existence. A movement that had started after the Tower of Babel event. This was where the nations united against God, and then as a correction, He divided them. The nations were given over to angelic shepherds who ended up seducing them away from God, rather then shepherding them back to God (Deuteronomy 32:8-9). And so God raised up Abraham and his lineage to follow the Lord. Israel's job was to live as an exemplary culture so that the lost and pagan world would be attracted back to God. And the nation of Israel was also to produce the Messiah Who would one day unite and rule over all the nations. The Council's Letter to Gentile Believers 22Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them and send them to Antioch with Paul and Barnabas (note that the church didn't vote. Unity was reached by church leadership). They sent Judas called Barsabbas, and Silas, leading men among the brothers, 23with the following letter: “The brothers, both the apostles and the elders, to the brothers who are of the Gentiles in Antioch and Syria and Cilicia, greetings. 24Since we have heard that some persons have gone out from us and troubled you with words, unsettling your minds, although we gave them no instructions,(Although the issue of salvation through circumcision was settled here, this faction of Judaizers will continue to oppose Paul). 25it has seemed good to us, having come to one accord, to choose men and send them to you with our beloved Barnabas and Paul, 26men who have risked their lives for the name of our Lord Jesus Christ. 27We have therefore sent Judas and Silas, who themselves will tell you the same things by word of mouth. (Judas and Silas are sent along with the letter to the Gentiles as non-biased, second witness to the decision of the council). 28For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements: 29that you abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell.” 30So when they were sent off, they went down to Antioch, and having gathered the congregation together, they delivered the letter. 31And when they had read it, they rejoiced because of its encouragement. 32And Judas and Silas, who were themselves prophets, encouraged and strengthened the brothers with many words. 33And after they had spent some time, they were sent off in peace by the brothers to those who had sent them. 35But Paul and Barnabas remained in Antioch, teaching and preaching the word of the Lord, with many others also. Paul and Barnabas Separate 36And after some days Paul said to Barnabas, “Let us return and visit the brothers in every city where we proclaimed the word of the Lord, and see how they are.” 37Now Barnabas wanted to take with them John called Mark (who wrote the Gospel of Mark). 38But Paul thought best not to take with them one who had withdrawn from them in Pamphylia and had not gone with them to the work (Acts 13:13). 39And there arose a sharp disagreement, so that they separated from each other. Barnabas took Mark with him and sailed away to Cyprus, 40but Paul chose Silas and departed, having been commended by the brothers to the grace of the Lord. 41And he went through Syria and Cilicia, strengthening the churches. The outset of this chapter begins with disagreement: the Judaizers against Paul and Barnabas. This resulted in the first church council to correct faulty doctrine. The chapter ends with disagreement between Paul and Barnabas. Many commentaries side with Paul. But I don't think we need to side with either Paul or Barnabas. I think it's okay to live with disagreement among the saints. This is reality. Notice that Scripture neither condemns nor commends either man. Nor does the Holy Spirit step in and correct either man. Let's wrap this up. In the Old Testament circumcision was the membership card into the Israelite community. The community was supposed to train you and nurture you in the things of God. The Judaizers insisted on continuing circumcision as a rite of entry into the Kingdom of God. Paul and the other apostles realized that God desired Jew and Gentile believers to have a “circumcised heart.” This was the fulfillment of Jeremiah's 600 year old prophecy (Jeremiah 31:31-34). Entrance into the Kingdom was about inward faith, not outward symbols. In letters of Paul he points out that in the New Testament baptism was the membership card, so to speak, for believers. The job of the church was to train and nurture its members in the things of God. But it was also understood that neither circumcision nor baptism could replace one's personal faith in Jesus. Today, our job in this church is to continue the work that God began after the Tower of Babel. God called Israel to be a light to the nations that had gone rogue. We are to be a remnant from every nation that has joined the family of God, grafted into that remnant of Jewish believers. Together we are to summon the nations back to the Lord. JCN 2/24 Lord please reveal to us Your ways. Reveal to us Your ancient paths. Rip open the veil of darkness that has been cast over the nations. Let the fullness of the Gentiles come in so that Your house is filled with every people, tribe, tongue and nation. 1 [1]As a side note, eating steak rare is not consuming blood. The juices of a slice of meat are mostly water and myoglobin. Myoglobin is a protein that turns red when exposed to oxygen.

Tuesday, 20 February 2024   Then the high priest and the chief men of the Jews informed him against Paul; and they petitioned him, Acts 25:2   Chapter 25 began with Festus coming to the province and then ascending to Jerusalem after three days. Now, while in Jerusalem, it says, “Then the high priest.”   Some manuscripts have the plural “priests,” while others have the singular “priest.” Either is possible because any previous high priest would still bear the title of high priest. By this time, the high priest was a person named Ismael, the son of Fabi (Josephus, Antiq., book 20, chapter 8, section 8). Along with him, it next notes, “and the chief men of the Jews.”   The word is prótos. It signifies the foremost, principle, etc. Further, it is this in time, place, order, or importance. In this case, it is referring to people. Being plural, it thus speaks of the principal men of the city. Of this gathered group, Luke next notes that they “informed him against Paul.”   After two full years of time, they were still stewing over Paul. They simply couldn't move on from his words. Unlike the other apostles who apparently lived and moved freely among the people, Paul actively went forth to the Gentiles, evangelizing them and telling them that there were no cultural distinctions in Christ. In other words, Paul clearly and unambiguously reveals in his words that Gentiles are just as favored by God as Jews. There is no distinction, even if there are differences (e.g., Jew/Gentile, Russian/Japanese, Black/Caucasian, etc.).   Yes, there are differences in all people and in all people groups, but there is no distinction in Christ. The Jews could not accept this. Therefore, they sat in Jerusalem stewing like meat in a pot, angrily awaiting the day that they could be rid of such a heretic. Therefore, when Festus showed up, they plotted in their minds, “and they petitioned him.”   The word translated as “petitioned” is in the imperfect tense, and so it indicates that they not only petitioned him but continued to petition him. The entire time he was there, they kept bringing the issue of Paul up to them. It shows that they were truly possessed by the situation and simply couldn't let it go.   One can imagine them going to bed each night, lying on their beds, and tossing and turning at the nerve of this man who said they were just like the Gentiles. But this is how it is in Christ. Thus, they rejected not only Paul's message but also the One Paul proclaimed.   Life application: To this day, there is an almost idolatrous reverence by some in the church to Jewish teachers. They are fawned over, regardless of what they teach or preach. Many of these teachers reinsert law observance, such as telling their followers not to eat pork, to observe the Sabbath, and so forth.   And yet, because these people are Jewish, they are held in special esteem. This is a bad approach to one's theology. It doesn't matter if someone has a doctorate, if he speaks fluent Hebrew or Greek, or if he has expensive, flashy clothes. The only thing that should matter to people in the church is adherence to and right application of God's word.   Anything less should not be tolerated. Be careful to not get caught up in fallacious thinking. Evaluate leaders based on the word. In doing this, you will avoid many pitfalls and many false teachers who are out there, trying to steal you away from a right relationship with Jesus.   Lord God Almighty, help us to be sound in our thoughts about those who minister to us. May our hearts be directed to You. If anyone fails to proclaim Your grace apart from law observance, help us to identify this error and get away from it. You alone have done all that is needed to restore us in the giving of Jesus. Thank You, O God, for Jesus Christ our Lord. Amen.

The church, from the very beginning, was designed to be a community of "Unlikes," a community of "Differents." There is a palpable tension in the New Testament around the inclusion of the Gentiles in the early church. Christianity was born out of the Jewish faith, and there came points along the way where there was pressure to let Gentiles be part of it. But God's plan—from the very beginning—was for Jewish and Gentile Christians to worship together, and do life together, and sort out the tensions and disagreements together, in the shadow of the cross and in the shadow of an abundant communion table. Now, the dislike and hatred between these two groups cannot be overstated. Let me put it this way: If the Jew-Gentile tension was a great Dane, the Democrat-Republican tension is a toy poodle. It doesn't compare. God's plan was to pull them together as one people united under King Jesus to witness to a chaotic world how powerful and good He is. The church is supposed to be a society of different people who are seeking first the Kingdom of God, and navigating everything—including political chaos—in a way that is in sharp contrast to how it's done everywhere else. So we're talking about politics because we, Oak Hills Church, have a marvelous opportunity to demonstrate who Jesus really is, and sort out the political tensions and disagreements in the shadow of the cross and in the shadow of an abundant communion table.

Glory be to God! Welcome everyone to Episode #747, Season 8. **

In this episode, Dr. Frederick J. Long examines 1 Corinthians 12:13 using the Constituent Marking Method. Tune in to learn more!  #greek #koinegreek #biblicalgreek #biblestudy #1corinthians Greek, Koine Greek, Biblical Greek, Bible Study, 1 Corinthians, --- Send in a voice message: https://podcasters.spotify.com/pod/show/glossahouse/message

In Episode 17 of "The Book of Acts," explore the pivotal moment where Peter, following a divine revelation, bridges the chasm between Jewish and Gentile believers, illuminating the inclusive nature of faith. Delve into the scriptural and historical context of this Jew-Gentile divide, its implications on God's chosen people, Israel, and the profound message of unity and salvation open to all, transcending earthly divisions and heralding a message of hope in a time of cosmic conflict.

It is easy, when you read the New Testament, to lose track of what the argument is about. (And there was an argument going on.) It was an argument for the heart and soul of the worship of God.Sometimes it appears at times to be a Jew/Gentile argument, but it was rather more than that. What was at stake was whether the God of the Jews would be the God of the whole world, of all nations, or remain only the God of Israel.When you cast the argument in those terms, the answer seems simple enough, but it was by no means simple at the time. The story of the Book of Acts is the story of the breakout of the worship of Jehovah into the whole world. It is, in Jesus Christ, God’s invitation to all men, not just to the Jews. But this development did not take place without cost or conflict, as we see in Acts 22.

I don’t know what it is, but preachers of every stripe, myself included, are prone to lay a guilt trip on people from time to time. It is almost as though we were your mother.Human nature being what it is, something like the projection of guilt was hanging around the edges of the early Christian church. It was often a legalism issue, and in the Roman churches, it was a Jew/Gentile concern.So Paul spent an inordinate amount of time in his letter to the Romans dealing with the question of forgiveness, justification, legalism, and guilt. And after chewing the question over thoroughly, he summarizes in chapter 8.

Introduction • A few months ago I got an interesting text from Steve Walker. He said, “Hey, we're going to be going through Ephesians, and we want to know if you'll be up to preach.” • So I was like, “Yeah!” Texted him back. Absolutely. o I love Ephesians. I've been to Ephesus a couple times, maybe I'll be able to talk about some of the harbor there and the multinational city and the impact that had on the believers there. o Riot in the theater in Acts 19 and tie that into the book. The goddess Artemis. o Or maybe I'll get to say something about Apollos. I did a really cool study once on Apollos and Alexandria. Favorite.  Acts 18 mentions that he was a Jew who grew up in Egypt and went to Ephesus to preach the gospel.  It's really cool since that's where the Jewish philosopher Philo grew up. He was into rhetoric and there were a number of erudite schools in Alexandria.  Apollos may have learned some of his rhetoric from Philo and taken it to Ephesus.  Maybe I'll get to talk about that a bit! o Or maybe I can talk about Jews and Gentiles. Ephesians is all about unity between the two. My wife is Jewish, I'm not. I lived and taught in Israel for years…maybe I'll get to talk about that. • I got all excited, went home, turned to my passage in Eph 5:22 to see what I get to preach on. And these are the words I read: “Wives, submit to your own husbands, as to the Lord.” o OK, there goes Apollos, the theater, Jews/Gentile…“Wait that's the passage you give me?” o It's not exactly my first choice.

This is part 20 of the Early Church History class. So far we've been focusing primarily on Christianity within the Roman Empire in Europe, North Africa, and the Middle East--the land surrounding the Mediterranean Sea. Nevertheless, Christianity also spread south to Africa, north to Armenia, and east to Asia where it reached Persia, India, and China. Hopefully this session will counterbalance the Mediterranean focus we've had so far, expanding your perspective to be a little more global. Listen to this episode on Spotify or Apple Podcasts https://www.youtube.com/watch?v=Ni_EnPzxJ4k&list=PLN9jFDsS3QV2lk3B0I7Pa77hfwKJm1SRI&index=20&t=2890s&pp=iAQB —— Links —— See my lecture on YouTube: History of Christianity in Africa For more on Armenian Christianity, see The Key of Truth: A Monument of Armenian Unitarianism More Restitutio resources on Christian history See other classes here Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan?  Read his bio here —— Notes —— Africa First Century Jesus took refuge in Africa as a baby (Matthew 2:13-15) An African from Cyrene carried Jesus' cross (Mark 15:21). At Pentecost, Jews from Egypt and Libya were present (Acts 2:10). At Antioch, Simeon called Niger and Lucius of Cyrene were part of the Jew-Gentile mixed church (Acts 13:1). Egypt By the 2nd c., New Testament scriptures were translated into Coptic. Alexandria was a center for Christianity (Clement, Origen, Arius, Alexander, Athanasius). Maghreb (North Africa) Christianity attested from at least the second century through martyrs of Scilla in Numidia and Perpetua and Felicitas in Carthage. Tertullian, Cyprian, Novatian, Donatus, and Augustine Ethiopia Frumentius and Edesius became slaves to the King of Axum. Athanasius of Alexandria ordained Frumentius a bishop. King Ezana became a Christian between 330 and 350. In the late 5th c., the nine saints came and founded monasteries, including at Debre Damo. In the 6th c., King Kaleb crossed the Red Sea to defeat Du Nawas, king of Himyar (Yemen). He then rebuilt the churches there and spread Christianity in the region. Nubia In the second half of the 6th c., Christian missionaries began converting key people in Makuria. Makuria became a mighty kingdom that held off the Muslims in the 7th c. Armenia Christianity spread to Armenia from the south (Syria) and west (Constantinople). Gregory the Illuminator (Grigor Lusavorich) preached Christianity, but ran afoul of King Tiridates III (r. 298-330) who imprisoned him. Gregory converted Tiridates who declared Armenia a Christian Nation (c. 301). Mashtots (d. 440) knew Armenian and Greek. Worked under Catholicos Sahak (r. 387-438) to create Armenian letters and translate scriptures into Armenian Eznik (380-455) was a disciple of Mashtots who represented Armenia at the Council of Ephesus (431). Eznik wrote Refutation of the Sects, which survives today. Asia India Thomas the Apostle (50s) In 240, The Acts of Thomas claimed that the Apostle Thomas travelled to India during the reign of King Gundaphar (first century). Ephrem the Syrian and Jerome mention Thomas in India, though Origen and Eusebius put Thomas in Parthia. Local tradition in southwest India claims Thomas came there, and they call themselves “Thomas Christians” to this day. Travel was available between the Roman Empire and India. Samuel Moffett: “ [M]ost opinions range from ‘possible' to ‘probable,' with a discernible trend toward the latter position.”[1] Pantaenus (180 or 190) Eusebius and Jerome claim Pantaenus went to India on a trip Pantaenus' disciples, Clement and Origen, seem to have a good knowledge of India. David of Bassora (300) preached in India. Bishop Theophilus the Indian (d. 364) Traveled to India on behalf of Emperor Constantius and found Christians in India He said they were different in some customs, but they agreed with him that the Son was “other in substance” than the Father. Cosmas the Indian Voyager (Indicopleustes) Reports about Christians on Taprobane Island (Sri Lnaka) in the 6th c. Persia Also called the Nestorian Church after Nestorius, bishop of Constantinople (r. 428-431) Jewish pilgrims from Parthia were at Pentecost in Jerusalem (Acts 2:9). Syrian Christians from Edessa spread to Persia. 340s Sassanian King Shapur II persecuted Christians, martyring 16,000. 410 Council of Seleuci-Ctesiphon (aka Council of Mar Isaac) King Yazdegerd I (r. 399-421) organized Christians in the Sassanian Empire and officially showed toleration, though Zoroastrianism remained the official state religion. 424 Church of the East declared independence from the Church of the Roman Empire. China Christianity is clearly attested starting in 635 when Alopen, the Nestorian missionary, came. It is likely that the Chinese came in contact with Christians from the nomads who lived on the other side of the Great Wall of China at the end of 6th c. Review Christianity spread to Africa from the first century in Egypt, the Maghreb, and Ethiopia. King Ezana of the Axumite Empire became a Christian due to evangelism of Frumentius in the 330s. Athanasius of Alexandria ordained Frumentius Bishop and ensured that homoousion Christianity would take root. Christianity spread throughout Axumite Empire in the fifth century through the work of the nine saints who built monasteries, including the one at Debre Damo. In the sixth century, King Kaleb defeated the King of Himyar (Yemen) at the behest of the Roman Emperor to protect Christians and rebuild their churches. Armenia became Christian through missionaries from Syria in the south and from Constantinople in the west. Grigor Lusavorich (Gregory the Illuminator) converted King Tiridates III, who then sponsored the conversion of Armenia in 314. In the fifth century, Mashtots worked with a team to invent the Armenian alphabet and translate the Bible and many other Christian documents into Armenian. Although certainty is not possible, it is probably that the Apostle Thomas brought Christianity to India in the first century and Pantaenus visited in the second century. Bishop Theophilus, the Indian, visited India in the 350s and reported the Christians there were subordinationists who believed the Son was "other in substance." Persia had Christians from the first century, first from Jewish pilgrims who attended Pentecost, then through Syrian evangelistic efforts centered in Edessa. Christians living under the Sassanian rule of King Shapor faced brutal persecution, torture, and martyrdom in the 340s. The Council at Seleucia-Ctesiphon of 410 ended the persecution and gave structure to Christianity within the empire, though Zoroastrianism remained the official state religion. In 424, Persian Christianity declared itself independent of Roman Christianity. In the sixth century, nomads beyond the Great Wall of China likely brought Christianity in contact with the Chinese. [1] Samuel Hugh Moffett, A History Christianity in Asia, vol 1 (Maryknoll, NY: Orbis Books, 1992), 35.

What can we learn from God's Appointed Times? Who are the biblical feasts for?

Pessimism & Optimism.   Jesus continues His ministry, performing miracles and teaching the crowds and His disciples. We've read thus far the nature of Christ, God on earth; we've read of the new birth in which all must obey (Jew & Gentile) for the forgiveness of sins. We've also read that the Gentiles were more open to Jesus than the Jews. We've also read of Jesus' equality with the Father: He is Deity, Divine, not a created being, but He has always been, is, and will always be. We've read of His trial against the Jewish accusations. And now, in chapter six, we will read of another recorded account, a miracle, a teaching one, which not only points to something more significant (the word of Christ) but reveals the faith of His disciples (pessimism & optimism). One who sees facts without faith and one who considers faith without facts. The picture of an imbalance needs to be adjusted; Christ will do so.   Journey with us in this portion of Scripture as we learn how it applies to our lives.

The Gospel explodes in the city of Antioch, as the first Jew/Gentile mixed church is born.

Ephesians 3:2-7 — True unity can exist within the church. Since Christians are fellow heirs, members of the same body, and partakers of the promise, harmony can be found between Jew and Gentile. In this sermon on Ephesians 3:2–7 titled “Two Mysteries – Jew, Gentile,” Dr. Martyn Lloyd-Jones discusses the general mystery of Christ that is the glorious story of the gospel and the particular mystery of the Gentiles now being fellow heirs, members of the same body, and partakers of the promise just as the Jews. Dr. Lloyd-Jones stresses here the importance that there now is no difference as to membership in the family of God between Jews and Gentiles. There is no longer a need for a Gentile to become a Jewish proselyte since they are now members of the same body. This is important because this mystery had not always been known to the people of God. Paul, here in this text, is pointing out that this mystery has now been revealed and Jew and Gentile are members of the same body. Amidst this glorious message of salvation Dr. Lloyd-Jones also takes time to address a particular fallacy that is believed by some regarding this text and the biblical evidence against it.

As we finish the narrative like accounts in the gospels and Acts, this week readers will begin a new section of biblical literature: the epistles. This section of scripture makes up the letters written to the churches and church leaders documented in the book of Acts. Although Paul had never been to Rome at the time of his writing, Acts 18 provides context to both letters that will be read in the upcoming week. While Romans provides some of the richest biblical theology connecting to the very beginning of the Bible, 1 Corinthians provides a pastoral exhortation to a church that has some issues dividing the church. Listen to Brent and Trent discuss God's plan for Jew/Gentile relationships in the church, how Christians should behave in areas that scripture isn't explicitly clear, and much more. For a PDF of the entire reading plan, click HERE For Linworth Baptist Sermon Series on 1 Corinthians, click HERE Got questions? Email podcast@linworthbaptist.org Cover art by Libby Montgomery Theme music by Max Hunter

Fellow KPRZ Broadcaster, Earl Clampett joins Caz to highlight his new book entitled HOMECOMING. Uncover God's Mystery of bringing Jew and Gentile together in these troublesome times and how today's American Church has violated the Lord's covenant and what must be reconciled NOW.See omnystudio.com/listener for privacy information.

The Gospels writers somehow plumb the depths of meaning with simple phrases and stories, such as Pontius Pilate's response to Jesus: “What is truth?” These words coming from a Roman governor to the arrested carpenter could not be more loaded with meaning. These are like Easter eggs dropped into the text without any fanfare. They don't even appear suspicious on first pass. There's no exposition or discussion. In this case, it's a simple question, but it speaks volumes. The writer just moves on. It's like a James Joyce kind of move, except James Joyce did it on purpose, while the Gospel writers don't seem to craft these intricate, concise jaw-droppers intentionally. The lines are just there. The lines are there because they are writing what happened, as as the saying goes, “The truth needs no rehearsal.” That's the strange thing about reading these events and teachings and parables, because the words never stop revealing further depth. You skip over these lines and come back ten years later and see something new. You read them the third or fourth time, and your eyes pop out of your head, as a new angle on a phrase appears lit up, under a glow that you somehow never noticed before. Those three words from Pilate sum up the question that the entire Bible is answering, because Pilate speaks to the truth, whose name is Jesus, and tells him that there is no such thing as truth. The statement reads like a confession, or maybe a statement of faith, as Pilate is looking at the truth and doesn't recognize it. Pilate does recognize that there is no sin or crime in Jesus, but he's not interested in justice or mercy, he's interested in keeping the peace. He's in the dilemma of a position of power, where doing the right thing must be sacrificed for the proverbial “greater good.” But he is nervous and unsure. The whole situation has both his wife and him rattled. They know something is different about this man, and it seems that the ones in power are slowly becoming aware that the return of the king is near. The Roman foundation of life is for the first time feeling shaky. The false gods are being put on notice. In his position of power, Pilate stands face to face with Jesus and seems for a brief moment drawn to the truth, before his worldly power yanks him back. Nicodemus, the Pharisee, had a similar interaction, where he was drawn in to the truth, but his status in the community pulled him back in, like Michael Corleone in the Godfather. Neither Pilate nor Nicodemus can reach escape velocity from the orbits their lives have settled into. For Nicodemus the situation is even harder because he wants to believe, but can't let go of his pride of position and his legalist vision of God. The transactional version of God is a false god just like Zeus, so Pilate and Nicodemus both live under a false god. The one who seems to fully recognize Jesus as the savior is Caiaphas, the high priest, because he knows that Jesus must be killed in order to preserve his worldly power. Caiaphas tattles on himself, about his worldview, and about his love of power, even more that Pilate does. Pilate is kind of a stooge here, representing the fallen world after the Tower of Babel. He is one of these “scattered” kings, a symbol of the nations who scratch and claw for worldly power. But Caiaphas is meant to be the high priest of the temple in Jerusalem, the leader of those who are set apart for the one God. As the high priest of the Jewish temple, Caiaphas has been appointed to his position of power by Pilate's predecessor. In other words there is a major problem here. Do you see the problem? I know this gets weird with the old names, and who is in charge of what, and who or what is a Sadducee or a Pharisee or a Roman, and all of that. But here's the diamond in the rough. Caiaphas is in bed with Rome. Just like Solomon, just like Ahab, just like Lot, just like Jeroboam, so is Caiaphas. What has he done? He has rejected the one true God. Of course, he thinks he has not, but he most certainly has, since his job was given to him by the pagan rulers, the Romans. The reason Jesus flips out in the temple and chases out the money lenders and the cattle, is because Caiaphas is a stooge of a stooge. He claims to represent God, the one God, but he's turned the temple into a Roman beer hall, Texas pit barbecue restaurant, and outlet mall. In other words, he has let the culture in and by doing so rejected the one true God. We all know that Pilate is in bed with false gods; he's a Roman, so of course he is. But Caiaphas, of all people, cannot be playing around with Uranus! (I'm sorry…I had to go there. I had to. It needed to be said.) Caiaphas might as well put a statue of Uranus's grandchild, Zeus, right in the middle of the temple, on a pedestal, because that is what he's done in spirit. He has allowed the many gods to take over, making the Jews no different from the world. The temple is no longer treated as sacred for the one God. Instead, it's a place of transactions, just like the any other false slot-machine god of the pagan world. Caiaphas and the high priests have corrupted the temple. Abraham's steps toward restoring faith in the one god has been steered off course, right into the arms of the many gods. Caiaphas has led the people to stop swimming against the current, and he has turned them around to flow with the mainstream. This ruins the whole project of the chosen people, because the word chosen means choosing the one true God. The moment they stop choosing God, there is no specialness about them. They are just another tribe or nation who prop up objects as gods and project their own desires onto that god. I hope this makes sense. No one expects Pilate to worship the true God, but Caiaphas is supposed to do just that. The question of “What is truth?” could have come from Caiaphas just as easily as Pilate, because Caiaphas is only after earthly power as well. They are both painted into corners by their lust for power and glory, and neither can get out of it. But Caiaphas recognizes the danger much earlier and takes action to protect his power, to deny the true God, and goes all the way. Once he recognizes Jesus as the messiah, Caiaphas knows that he has to make sure that Jesus is killed. The Pharisees have a meeting with Caiaphas, who is a Sadducee, and these two groups don't much care for each other at all. The fact that they meet at all speaks loudly regarding their fear of what Jesus represents. It's hard to imagine that a wandering carpenter who is healing people could generate such concern, but this is exactly what happens. In this meeting, the holy men discuss the raising of Lazarus from the dead. For us today, we don't know what to make of the idea of Jesus bringing Lazarus back to life. It's a bizarre and almost unbelievable story. This would have been just as unbelievable to Caiaphas and Nicodemus and Pilate and everyone else in those days. Just because they lived in that time doesn't mean they were stupid, it just means they didn't have smart phones. If they thought Jesus raising Lazarus was a hoax or a lie, they would not have gathered. If he was just some nutjob wandering about, they would have ignored him. This is always the best way to handle a conspiracy theorist or crazy person: you let them make their own case, because discerning people will eventually see them as nutjobs. No intervention is required by government to convince people that the crazy uncle is crazy. Organizations and powerful people who despise one another don't convene meetings to discuss how to handle a problem, unless they legitimately see a problem that will threaten their way of life. The Pharisee and Sadducee meeting in John 11 is like the meetings of the five families in mafia movies, where they gather to set aside differences in order to devise a plan to take out a common enemy that presents an existential threat. Anyone who reads or watches mafia movies knows this is exactly what these meetings are for. “The enemy of my enemy is my friend.” (Another famous one is “Keep your friends close and your enemies closer,” which is a line that could almost make Nicodemus suspect in his clandestine meeting with Jesus, but that's the kind of speculation that I need to leave alone, because I can invent my own conspiracy theory very easily if I go down that rabbit-hole.)The meeting in John 11 is critical to understand in terms of the scope of the entire Bible, because that is the moment where the decision is made to pursue execution of Jesus. The leader of the meeting is Caiaphas, but they all clearly understand what is happening with Jesus. “If we leave him alone, all will believe in him, and the Romans will come and take away both our land and our nation.” (Jn 11:45-53)Do you see what they are trying to protect? They don't care if Jesus is actually the messiah, the savior. No, they are worried about “our land and our nation.” In other words, they want stuff. They want power. They are operating under the assumption that their role is not serving the one true God, but rather the land and the nation. This shows their cards. They give away their motives. Why does this matter? It matters because the covenant of Abraham was not only about land and nationhood. If that's all it was about, then the Bible could have been wrapped up in the book of Joshua. The promised land was to be the sign of the greater promise. The greater promise was to bring a blessing upon “all peoples on earth.” The promise to Abraham about the land and nation has already been completed long before the meeting between Caiaphas and the Pharisees, but they are still clinging to that, instead of the greater promise to bless all people of the planet earth. The land is the sign of the covenant, but not the main payload. It's only the toy, not the Happy Meal. If the promise was only about land and nationhood, that's already been done. The book of Joshua even states that the sign of this covenant is complete (Joshua 21:43-45). The cheese stands alone in Joshua. All is well. They have the land, the nation, and it even says, “Not a single word of the blessing that the LORD had promised to the house of Israel failed; it all came true.”So what's left? If it all came true in Joshua, what is the rest of the Bible about? Because Joshua is pretty early on, being the 6th book of the Bible. What are the rest of the books about, if the land and nation is the whole point? To understand what the rest of the Old Testament is about, you have to read the actual terms of the Old Covenant, which Caiaphas and the Pharisees seem to have forgotten about. So it's worth reading so that we can see there are parts to it, in order. The order matters. The Lord said to Abram: Go forth from your land, your relatives, and from your father's house to a land that I will show you.That's part one. Abraham needs to get out of town. He needs to leave the pagan world of his family and become a nomad. He cannot live among the culture of his hometown where they all cheer for the false moon god on Friday nights. He must set his family apart from the culture of the world. Keep in mind, these lines directly follow the Tower of Babel story, which is the story of how the nations have been scattered and worship false gods. To worship the one God, he must not mingle with cultures who worship false gods. I will make of you a great nation, and I will bless you; I will make your name great, so that you will be a blessing.That's part two. God makes Abraham a great nation which comes to fulfillment in Joshua. Also, Abraham is clearly famous because I'm sitting here thinking of him about 4,000 years after he lived, making him the greatest influencer of all time. TikTok and Instagram fame is pathetic in comparison, no matter how many followers they have. Abraham has literally had billions by now. The checkboxes for part two of the covenant have been checked. This part of the covenant marks the “sign” that God is serious and that he will do all that he says in the third part. This is how covenants seem to work, where there is a sign for us to see and know, and a greater promise, a spiritual promise that transcends our puny desires and goals. I will bless those who bless you and curse those who curse you. All the families of the earth will find blessing in you.That's part three. That's the big promise. And this promise extends way beyond land and nationhood into the spiritual realm. In fact, God implies that nationhood might not be so important in the end, because he's talking about “all the families of the earth” finding a common blessing through Abraham. Somehow, someway, there is going to be a unifying blessing through Abraham. So the blessing is what the prophets are all talking about. This blessing, this mysterious blessing is what everyone is pondering from the book of Judges onward. All the talk of the the messianic figure is about this blessing. The blessing in the last part of the covenant is not about land, or nationhood. This is about something spiritual and higher than the small cookies we want to eat here on earth. Caiaphas may know all about the prophecies of the coming savior, but he doesn't care. He knows his power will be lost if Jesus is allowed to live. In his external life he pretends to know and worship the one God, but he is actually in love with his power. He is just like Pilate and will do whatever it takes to keep that power. At the meeting, he admits what he is really after, and that is power for the nation, not the blessing for “all the families of the earth.” Caiaphas…said to them, “You know nothing, nor do you consider that it is better for you that one man should die instead of the people, so that the whole nation may not perish.” (Jn 11:49-50)Caiaphas clearly doesn't think Jesus is crazy. If he did, there would be no motive to want him dead. This is powerful testimony by Caiaphas to show how serious people were taking these miracles and signs that Jesus was performing. If Jesus was an obvious charlatan, they would have left him alone. He would have been like any street-artist in Vegas who wows the tourists. The threat he presents goes way beyond someone who wows people for tips. If he was a political agitator, the words of this meeting would have been different. As it reads, there is zero concern about Jesus rallying an army or seeking glory as a political leader. Someone in the meeting says, “If we leave him alone, all will believe in him…” This is a huge distinction to be aware of, because this threat is not physical or political. The speaker does not say, “all will take up arms” or, “all will fight for this man.” No, the voice says “all will believe in him.” What the attendees of this meeting are worried about is that Jesus is winning the hearts of people and completely changing their system of belief. And what is it exactly that this shift of belief is about? It's about him. They will “believe in him.” Every word of this meeting is full of meaning. The people are not converting to some new kind of political ideology or national patriotism, they are converting to believe in him, only him. Why is that a concern? Because Jesus is not them. He is a sole, single person that stands outside of the Roman and Jewish world. What scares them all is that the belief in him means the rejection of the existing power structure, a turning away from that which currently holds sway in the world. And that is, of course, exactly what is happening, because this is the whole point of the story of the Bible, which is to turn people away from the false gods back to the one God. The attendees of this meeting truly do see what's happening, and Caiaphas does most certainly. The belief in him will turn the existing world upside down, which to them is right-side up. Pilate thinks the world of many gods is the right-side up. Caiaphas thinks his dabbling with Uranus is right-side up. Nicodemus thinks his legalistic punch-card version of God is right-side up. None of them can see that they live in the upside-down world. They are spiritually blind, like most of us today. They understand the threat, because at this meeting they admit, in fear, that belief in him is what is going to flip the entire world around. The shocking part is that two of these groups, Caiaphas and the Pharisees, think they are the ones that are keeping the flame alive, that they are the watchers who are looking for the one who will bring this blessing to “all the families of the world,” but when that blessing shows up they immediately want it to go away. The threat comes from what they can see happening, as the converted make no sense. The people who believe in him no longer live like the mainstream. They have a kind of faith and hope in the person of Jesus, that neither the Romans nor the Jews could ever muster by force or through incentives. They can see people changing completely once they believe in Jesus. What is the change? People stop responding to fear and start living for love of Christ. The greatest threat of all here is that this cannot be explained, because Pilate, Caiaphas, and the Pharisees are all accustomed to living in a world that makes sense. They cannot explain it, which scares them, and the reason it scares them is because they haven't actually thought about the one God in a long time, because no one can explain the one God. That's how you can tell when someone is full of hot air about knowing God today, because they claim to be on his level. No one can overrule the one God. No one can fully grok the one God. We can sense his presence, through this strange mix of nearness and impossible distance, but we cannot fully know or explain it, because when we contemplate his glory it exceeds our imagination by infinity, yet somehow he reaches us. When you tune in to the one God, you experience a fear and love that result in utter humility before such power. What the powers of the world fear is uncertainty, the unknown, the void, the chaos, the infinite. That is also what we as individuals fear. They want control, total control, and because they see people surrendering their lives to Jesus, they see that control slipping away, that their false gods are powerless, meaningless. The conch shell has the same power as Pilate, which is none. The pig-head on a stick is as weak a god as whatever Caiaphas worships. That is why they know that Jesus must go. Just like Jack on the island in Lord of the Flies, this meeting is just like Jack saying, “I'm warning you. I'm going to get angry. D'you see? You're not wanted. Understand? We are going to have fun on this island. Understand? We are going to have fun on this island!”What Jack, the Romans, the Pharisees, the Sadducees, and every other nation and group fail to admit is that they are not having fun. They are all miserable. They are trapped in a world of sin and see no escape. Seeing no exit, they know they must fight. They must fight because they must save themselves. For those following the mythology, the stories of the gods themselves express the reality of the world where god is an invention. They see only one choice in that definition of the world: fight or die. You band together for safety or you wander alone. The people at this meeting are the ones who have scratched and fought their way to the top of the dunghill. They have spent a life squabbling for honor, to be mildly comfortable, and any threat to their position in society or the system that they sacrificed for to get that honor and status is terrifying because it exposes them. They have sacrificed so much for the promises of the world. If they are wrong, their entire way of life is a fraud, a waste of time. If the poor, the lepers, the insane, the criminals, and the outcasts are finding joy in their poverty, with no status whatsoever, just by believing in this man named Jesus, then everything that they hold sacred will be proved as powerless as the conch shell that shattered on the rocks. To consider this possibility is too much for them. This mirror is too difficult to peer into because the reflection will betray the truth. What scares them the most, more than anything else, is witnessing people change and convert to worship a man, one man, named Jesus, and seeing these people suddenly find total joy and meaning. This rocks those in power because for the first time they become aware that their foundation for life is built on sand. They have no idea how it can be possible and don't want to hear that it is possible. How could happiness possibly come without competition and victory and power and money and pleasure? They are scared because the poor rejects of society suddenly have more joy and love than they do, and they believe that their choices have been right, that they have followed the rules. Seeing this other way points to the truth that their entire way of life is based on falsehoods, false gods, and identity lies. This is as transparent today as it was then. What we sacrifice our time, money, and life for is shown in our actions, not in our words. We act out what we believe will save us. It's not what we post online or say out loud, it's what we do. If you doubt this is true, just look at what we sacrifice for. We must punch our tickets with good grades and extracurricular activities, spend thousands of dollars on youth sports, take advanced placement classes, get high test scores, and perform volunteer work quotas in order to get into a good college. We do all these sacrifices so that we can get a good job, so that we can have a comfortable income, and in the job we live in a perpetual state of “what have you done for me lately?” to please a boss or manager, like little Pontius Pilates, who scrapped their way to their positions. To find a suitable mate to match our desired status, we exercise and create clever profiles in search of bedroom experiences. We desire to travel or own things that will fulfill our pursuit of the exotic and the luxurious. We do all of this so that we can eventually raise a family who must also make these same sacrifices, run this same gauntlet, with the idea in mind that someday, if we're lucky, we can retire and rest. Then in the end, we can tell ourselves, “I did the right things. I followed the rules.” It's the same problem as Pilate and Caiaphas. We must be our own savior. The ultimate shock comes when you realize that you don't have to be your own savior. The reason Jesus must be killed is that he is telling people that they no longer need to be their own savior. He is the savior. He is the one. He is the blessing promised to Abraham. He is the one God. And he is all they have ever wanted or needed and all they need to do is trust in him. A career oriented person often seems the wise one today, because of his or her car, job, or even their hygiene. But they are so often the lost. They are polished and smooth and say the right words, but there is a gaping hole in their heart. We think people are crazy who do not take the same path that we are on, because it's so painful to look down and realize that it is the wrong path. What we sacrifice our time to is the god of our lives. If this seems doubtful to you, consider who you like to mock, to hate. Who is that person or group? That is the language of your own self-salvation. That is the language of the Pharisee praying, “Thank God I am not like that tax collector,” while the outcast tax collector prays, “Lord have mercy on me, a sinner.” If you don't see this, you aren't looking very hard, because everyone is guilty of it. Mothers who have many children are mocked by career women, and mothers with many children mock career women. This plays a thousands ways. Blue collar/White collar. Black/White. Asian/European. Rich/Poor. Urban/Suburban. City/Country. Educated/Uneducated. Democrat/Republican. Public school/Private school. Fit/Fat. Christian/Muslim. Believer/Unbeliever. Jew/Gentile. Single/Married. Extrovert/Introvert. Sales/Engineeering. Look close enough and you will find the god you actually worship. The path chosen defines your salvation, your god, as you must justify all that has been sacrificed or chosen. This is the constant hunt for meaning, which morphs in desire and changes its targets but always remains the same in its need to craft a story that explains your choices. It is not what you say or post or proclaim, it is what you do. The road to hell is paved with good intentions. A cross around your neck can be as meaningless as the conch shell in Ralph's hands. The cross cannot be just near your heart, the cross must become your heart. It is all about surrender. You can stop trying to save yourself. That's the story, that's the message. It's not “be yourself” or “you deserve to be happy” or “pull yourself up by your own bootstraps.” The message is: surrender to win. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit www.whydidpetersink.com

In the preceding episodes, we've seen how Paul reconfigures Old Testament faith, faithfulness, Torah keeping, and Israel's election in light of the work of Jesus and his own encounter with the risen Christ. In this final episode of our series on Paul's use of the Old Testament in Romans, we look at how Paul's reconfiguring of these doctrinal elements factors into Romans 12-16, the epistle's section on practical Christian living. Paul's theological outlook does indeed influence how he articulates what life in the believing Jew-Gentile community of Jesus followers should look like.

In the preceding episodes, we've seen how Paul reconfigures Old Testament faith, faithfulness, Torah keeping, and Israel's election in light of the work of Jesus and his own encounter with the risen Christ. In this final episode of our series on Paul's use of the Old Testament in Romans, we look at how Paul's reconfiguring of these doctrinal elements factors into Romans 12-16, the epistle's section on practical Christian living. Paul's theological outlook does indeed influence how he articulates what life in the believing Jew-Gentile community of Jesus followers should look like.

Originally broadcast as episode 2 on March 5th, 2021. In our second episode of the For Your Soul Podcast , we discuss the most important message ever: The Gospel of Jesus Christ. Despite the severity of our sin, God through Christ redeems us and reconcile us to Himself. From strangers to children. From darkness into His marvelous light! It is at the cross, where we see love and righteousness meet. Just wanted to note several errors throughout the episode: 1) During the portion where the apostle Paul condemns both Gentile/Jew in the book of Romans, the word Jew was mentioned twice instead of Jew/Gentile. 2) Later in the episode, one scripture was wrongly cited. Instead of rightly saying Hebrews 12, in referring to the verse "God disciplines those He loves", Romans 12 was cited instead. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/foryoursoul/support

In our second episode of the For Your Soul Podcast , we discuss the most important message ever: The Gospel of Jesus Christ. Despite the severity of our sin, God through Christ redeems us and reconcile us to Himself. From strangers to children. From darkness into His marvelous light! It is at the cross, where we see love and righteousness meet. Just wanted to note several errors throughout the episode: 1) During the portion where the apostle Paul condemns both Gentile/Jew in the book of Romans, the word Jew was mentioned twice instead of Jew/Gentile. 2) Later in the episode, one scripture was wrongly cited. Instead of rightly saying Hebrews 12, in referring to the verse "God disciplines those He loves", Romans 12 was cited instead.  --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/foryoursoul/support