Podcasts about Josephus

When I sat down with Dr. Ory Amitay, his passion for myth, history, and ancient cultures was infectious. Our conversation about his new book, Alexander the Great in Jerusalem: Myth and History, Oxford University Press, 2025, quickly revealed that for Ory, the real intrigue isn't whether Alexander literally visited Jerusalem, but how and why this story was created and retold for centuries. Ory traced his fascination with this intersection of myth and reality back to his Israeli upbringing and Berkeley days, where he mastered ancient languages and ventured beyond traditional Jewish sources. He described how, over time, different versions of Alexander's visit to Jerusalem reflected shifting political climates—from the Seleucid takeover to Roman conquest. Myths, he explained, were tools to help communities navigate upheaval, envisioning themselves in relation to powerful foreign rulers.  Pressed for the historical “truth,” Ory smiled and emphasized that the stories' meaning—how they address the anxieties and hopes of their tellers—outweighs whether Alexander's visit “really” happened. As he pursues new projects, translating ancient versions of these tales and writing a book on Western civilization, I left inspired by his view that exploring old myths is also about understanding how we shape, and are shaped by, our stories about ourselves. Alexander the Great in Jerusalem: Myth and History discusses four different stories told in antiquity about the meeting between Alexander the Great and the Judeans of Jerusalem. In history, this meeting, if it happened, passed without noticeable events. Into the historical void stepped various Judean storytellers, who wrote not what was, but what could (or even should) have been.The tradition as a whole deals with an issue that resurfaced time and again in ancient Judean history: conquest and regime installment by new foreign rulers. It does so by using Alexander as a cipher for a current Hellenistic and Roman foreign rule. The earliest version can be traced to the context of the Seleukid monarch Antiochos III "the Great", and postulates a Judean text from that time that has been hitherto unknown, and which survived in a Byzantine recension (epsilon) of the Alexander Romance. The second and third chapters turn to rabbinic sources, and deal with the Judean approaches and attitudes towards Roman occupation and rule, first at the advent of Pompey and then at the institution of Provincia ludaea at the expense of the Herodian dynasty. The final story is the most famous, previously considered the earliest, rather than the latest; that of Josephus.Alexander the Great in Jerusalem demonstrates how the historical tradition consistently maintained the moral and sacral superiority of the Jerusalem temple and of Judaism, making Alexander either embrace monotheism or prostrate himself before the Judean high priest. This not only bolstered Judean self-confidence under conditions of military and political inferiority, but also brought the changing foreign rulers into the fold of Judean sacred history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

On today's Bible Answer Man broadcast (07/24/25), Hank answers the following questions:What is the biblical view of the Israeli/Palestinian conflict? Kevin - Newcastle, OK (0:48)What do you mean when you talk about types and shadows? Toyin - Toronto, ON (7:38)Have you written any material on how to witness? Toyin - Toronto, ON (9:32)My friend's father is having an affair. Can you give me some advice in this situation? Louisa - Toronto, ON (15:11)My uncle is a skeptic. How can I witness to him? Jane - Kennett, MO (17:54)Are Josephus' references to Jesus accurate? Fernando - St. Louis, MO (21:23)

When I sat down with Dr. Ory Amitay, his passion for myth, history, and ancient cultures was infectious. Our conversation about his new book, Alexander the Great in Jerusalem: Myth and History, Oxford University Press, 2025, quickly revealed that for Ory, the real intrigue isn't whether Alexander literally visited Jerusalem, but how and why this story was created and retold for centuries. Ory traced his fascination with this intersection of myth and reality back to his Israeli upbringing and Berkeley days, where he mastered ancient languages and ventured beyond traditional Jewish sources. He described how, over time, different versions of Alexander's visit to Jerusalem reflected shifting political climates—from the Seleucid takeover to Roman conquest. Myths, he explained, were tools to help communities navigate upheaval, envisioning themselves in relation to powerful foreign rulers.  Pressed for the historical “truth,” Ory smiled and emphasized that the stories' meaning—how they address the anxieties and hopes of their tellers—outweighs whether Alexander's visit “really” happened. As he pursues new projects, translating ancient versions of these tales and writing a book on Western civilization, I left inspired by his view that exploring old myths is also about understanding how we shape, and are shaped by, our stories about ourselves. Alexander the Great in Jerusalem: Myth and History discusses four different stories told in antiquity about the meeting between Alexander the Great and the Judeans of Jerusalem. In history, this meeting, if it happened, passed without noticeable events. Into the historical void stepped various Judean storytellers, who wrote not what was, but what could (or even should) have been.The tradition as a whole deals with an issue that resurfaced time and again in ancient Judean history: conquest and regime installment by new foreign rulers. It does so by using Alexander as a cipher for a current Hellenistic and Roman foreign rule. The earliest version can be traced to the context of the Seleukid monarch Antiochos III "the Great", and postulates a Judean text from that time that has been hitherto unknown, and which survived in a Byzantine recension (epsilon) of the Alexander Romance. The second and third chapters turn to rabbinic sources, and deal with the Judean approaches and attitudes towards Roman occupation and rule, first at the advent of Pompey and then at the institution of Provincia ludaea at the expense of the Herodian dynasty. The final story is the most famous, previously considered the earliest, rather than the latest; that of Josephus.Alexander the Great in Jerusalem demonstrates how the historical tradition consistently maintained the moral and sacral superiority of the Jerusalem temple and of Judaism, making Alexander either embrace monotheism or prostrate himself before the Judean high priest. This not only bolstered Judean self-confidence under conditions of military and political inferiority, but also brought the changing foreign rulers into the fold of Judean sacred history. Learn more about your ad choices. Visit megaphone.fm/adchoices

When I sat down with Dr. Ory Amitay, his passion for myth, history, and ancient cultures was infectious. Our conversation about his new book, Alexander the Great in Jerusalem: Myth and History, Oxford University Press, 2025, quickly revealed that for Ory, the real intrigue isn't whether Alexander literally visited Jerusalem, but how and why this story was created and retold for centuries. Ory traced his fascination with this intersection of myth and reality back to his Israeli upbringing and Berkeley days, where he mastered ancient languages and ventured beyond traditional Jewish sources. He described how, over time, different versions of Alexander's visit to Jerusalem reflected shifting political climates—from the Seleucid takeover to Roman conquest. Myths, he explained, were tools to help communities navigate upheaval, envisioning themselves in relation to powerful foreign rulers.  Pressed for the historical “truth,” Ory smiled and emphasized that the stories' meaning—how they address the anxieties and hopes of their tellers—outweighs whether Alexander's visit “really” happened. As he pursues new projects, translating ancient versions of these tales and writing a book on Western civilization, I left inspired by his view that exploring old myths is also about understanding how we shape, and are shaped by, our stories about ourselves. Alexander the Great in Jerusalem: Myth and History discusses four different stories told in antiquity about the meeting between Alexander the Great and the Judeans of Jerusalem. In history, this meeting, if it happened, passed without noticeable events. Into the historical void stepped various Judean storytellers, who wrote not what was, but what could (or even should) have been.The tradition as a whole deals with an issue that resurfaced time and again in ancient Judean history: conquest and regime installment by new foreign rulers. It does so by using Alexander as a cipher for a current Hellenistic and Roman foreign rule. The earliest version can be traced to the context of the Seleukid monarch Antiochos III "the Great", and postulates a Judean text from that time that has been hitherto unknown, and which survived in a Byzantine recension (epsilon) of the Alexander Romance. The second and third chapters turn to rabbinic sources, and deal with the Judean approaches and attitudes towards Roman occupation and rule, first at the advent of Pompey and then at the institution of Provincia ludaea at the expense of the Herodian dynasty. The final story is the most famous, previously considered the earliest, rather than the latest; that of Josephus.Alexander the Great in Jerusalem demonstrates how the historical tradition consistently maintained the moral and sacral superiority of the Jerusalem temple and of Judaism, making Alexander either embrace monotheism or prostrate himself before the Judean high priest. This not only bolstered Judean self-confidence under conditions of military and political inferiority, but also brought the changing foreign rulers into the fold of Judean sacred history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

When I sat down with Dr. Ory Amitay, his passion for myth, history, and ancient cultures was infectious. Our conversation about his new book, Alexander the Great in Jerusalem: Myth and History, Oxford University Press, 2025, quickly revealed that for Ory, the real intrigue isn't whether Alexander literally visited Jerusalem, but how and why this story was created and retold for centuries. Ory traced his fascination with this intersection of myth and reality back to his Israeli upbringing and Berkeley days, where he mastered ancient languages and ventured beyond traditional Jewish sources. He described how, over time, different versions of Alexander's visit to Jerusalem reflected shifting political climates—from the Seleucid takeover to Roman conquest. Myths, he explained, were tools to help communities navigate upheaval, envisioning themselves in relation to powerful foreign rulers.  Pressed for the historical “truth,” Ory smiled and emphasized that the stories' meaning—how they address the anxieties and hopes of their tellers—outweighs whether Alexander's visit “really” happened. As he pursues new projects, translating ancient versions of these tales and writing a book on Western civilization, I left inspired by his view that exploring old myths is also about understanding how we shape, and are shaped by, our stories about ourselves. Alexander the Great in Jerusalem: Myth and History discusses four different stories told in antiquity about the meeting between Alexander the Great and the Judeans of Jerusalem. In history, this meeting, if it happened, passed without noticeable events. Into the historical void stepped various Judean storytellers, who wrote not what was, but what could (or even should) have been.The tradition as a whole deals with an issue that resurfaced time and again in ancient Judean history: conquest and regime installment by new foreign rulers. It does so by using Alexander as a cipher for a current Hellenistic and Roman foreign rule. The earliest version can be traced to the context of the Seleukid monarch Antiochos III "the Great", and postulates a Judean text from that time that has been hitherto unknown, and which survived in a Byzantine recension (epsilon) of the Alexander Romance. The second and third chapters turn to rabbinic sources, and deal with the Judean approaches and attitudes towards Roman occupation and rule, first at the advent of Pompey and then at the institution of Provincia ludaea at the expense of the Herodian dynasty. The final story is the most famous, previously considered the earliest, rather than the latest; that of Josephus.Alexander the Great in Jerusalem demonstrates how the historical tradition consistently maintained the moral and sacral superiority of the Jerusalem temple and of Judaism, making Alexander either embrace monotheism or prostrate himself before the Judean high priest. This not only bolstered Judean self-confidence under conditions of military and political inferiority, but also brought the changing foreign rulers into the fold of Judean sacred history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

When I sat down with Dr. Ory Amitay, his passion for myth, history, and ancient cultures was infectious. Our conversation about his new book, Alexander the Great in Jerusalem: Myth and History, Oxford University Press, 2025, quickly revealed that for Ory, the real intrigue isn't whether Alexander literally visited Jerusalem, but how and why this story was created and retold for centuries. Ory traced his fascination with this intersection of myth and reality back to his Israeli upbringing and Berkeley days, where he mastered ancient languages and ventured beyond traditional Jewish sources. He described how, over time, different versions of Alexander's visit to Jerusalem reflected shifting political climates—from the Seleucid takeover to Roman conquest. Myths, he explained, were tools to help communities navigate upheaval, envisioning themselves in relation to powerful foreign rulers.  Pressed for the historical “truth,” Ory smiled and emphasized that the stories' meaning—how they address the anxieties and hopes of their tellers—outweighs whether Alexander's visit “really” happened. As he pursues new projects, translating ancient versions of these tales and writing a book on Western civilization, I left inspired by his view that exploring old myths is also about understanding how we shape, and are shaped by, our stories about ourselves. Alexander the Great in Jerusalem: Myth and History discusses four different stories told in antiquity about the meeting between Alexander the Great and the Judeans of Jerusalem. In history, this meeting, if it happened, passed without noticeable events. Into the historical void stepped various Judean storytellers, who wrote not what was, but what could (or even should) have been.The tradition as a whole deals with an issue that resurfaced time and again in ancient Judean history: conquest and regime installment by new foreign rulers. It does so by using Alexander as a cipher for a current Hellenistic and Roman foreign rule. The earliest version can be traced to the context of the Seleukid monarch Antiochos III "the Great", and postulates a Judean text from that time that has been hitherto unknown, and which survived in a Byzantine recension (epsilon) of the Alexander Romance. The second and third chapters turn to rabbinic sources, and deal with the Judean approaches and attitudes towards Roman occupation and rule, first at the advent of Pompey and then at the institution of Provincia ludaea at the expense of the Herodian dynasty. The final story is the most famous, previously considered the earliest, rather than the latest; that of Josephus.Alexander the Great in Jerusalem demonstrates how the historical tradition consistently maintained the moral and sacral superiority of the Jerusalem temple and of Judaism, making Alexander either embrace monotheism or prostrate himself before the Judean high priest. This not only bolstered Judean self-confidence under conditions of military and political inferiority, but also brought the changing foreign rulers into the fold of Judean sacred history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

When I sat down with Dr. Ory Amitay, his passion for myth, history, and ancient cultures was infectious. Our conversation about his new book, Alexander the Great in Jerusalem: Myth and History, Oxford University Press, 2025, quickly revealed that for Ory, the real intrigue isn't whether Alexander literally visited Jerusalem, but how and why this story was created and retold for centuries. Ory traced his fascination with this intersection of myth and reality back to his Israeli upbringing and Berkeley days, where he mastered ancient languages and ventured beyond traditional Jewish sources. He described how, over time, different versions of Alexander's visit to Jerusalem reflected shifting political climates—from the Seleucid takeover to Roman conquest. Myths, he explained, were tools to help communities navigate upheaval, envisioning themselves in relation to powerful foreign rulers.  Pressed for the historical “truth,” Ory smiled and emphasized that the stories' meaning—how they address the anxieties and hopes of their tellers—outweighs whether Alexander's visit “really” happened. As he pursues new projects, translating ancient versions of these tales and writing a book on Western civilization, I left inspired by his view that exploring old myths is also about understanding how we shape, and are shaped by, our stories about ourselves. Alexander the Great in Jerusalem: Myth and History discusses four different stories told in antiquity about the meeting between Alexander the Great and the Judeans of Jerusalem. In history, this meeting, if it happened, passed without noticeable events. Into the historical void stepped various Judean storytellers, who wrote not what was, but what could (or even should) have been.The tradition as a whole deals with an issue that resurfaced time and again in ancient Judean history: conquest and regime installment by new foreign rulers. It does so by using Alexander as a cipher for a current Hellenistic and Roman foreign rule. The earliest version can be traced to the context of the Seleukid monarch Antiochos III "the Great", and postulates a Judean text from that time that has been hitherto unknown, and which survived in a Byzantine recension (epsilon) of the Alexander Romance. The second and third chapters turn to rabbinic sources, and deal with the Judean approaches and attitudes towards Roman occupation and rule, first at the advent of Pompey and then at the institution of Provincia ludaea at the expense of the Herodian dynasty. The final story is the most famous, previously considered the earliest, rather than the latest; that of Josephus.Alexander the Great in Jerusalem demonstrates how the historical tradition consistently maintained the moral and sacral superiority of the Jerusalem temple and of Judaism, making Alexander either embrace monotheism or prostrate himself before the Judean high priest. This not only bolstered Judean self-confidence under conditions of military and political inferiority, but also brought the changing foreign rulers into the fold of Judean sacred history.

Guiding Question: How did we get the Old Testament, and how can we be confident it's truly from God? Summary Description: Robert Lewis opens his "Theology 101" series by diving deep into the origins and credibility of the Old Testament. Addressing a question most believers rarely explore—how we got the Old Testament and whether it is historically and theologically trustworthy—he walks through the human and divine processes behind the formation of the Old Testament. This includes insights into the nature of inspiration, the role of prophets and compilers, and the role archeology and prophecy play in affirming the Old Testament's supernatural nature. He also emphasizes Jesus' own view of the Old Testament, adding a compelling reason for Christians to trust it. Outline: Introduction to Bibliology Is the Bible true? If so, how do we know? Special focus on the Old Testament. Mystery and Faith Much of the Old Testament's origin lies in ancient history. Acknowledges gaps but highlights archeological support. Human Authorship Types Inspired, proven leaders (e.g., Moses). Inspired, proven prophets (e.g., Elijah). Inspired compilers (e.g., authors of Psalms, Kings). The Supernatural Smell Test Books were accepted based on clear evidence of divine activity and historical consistency. How the Old Testament Was Compiled Slowly over 1,000 years. Scrolls added over time until writing stopped around 400 BC. Josephus' affirmation of its completion and integrity. The Apocrypha Not accepted by Jews or early Christians. Added later by the Catholic Church in 1546. Jesus' Endorsement Treated the Old Testament as authoritative, infallible, imperishable, and historical. Quoted it often and lived in fulfillment of its prophecies. Prophecy as Proof Dozens of fulfilled prophecies, especially those about Jesus. Examples include birthplace, manner of death, resurrection, and eternal reign. Conclusion and Call to Faith Faith in the Old Testament is not blind—it's based on strong evidence. The Old Testament ultimately points to Jesus and invites us not to miss him. Key Takeaways The Old Testament did not fall from the sky; it was compiled over a millennium by inspired leaders, prophets, and trusted compilers. Archeological and historical discoveries in the 20th century have increasingly supported its accuracy. Jesus himself affirmed the Old Testament's authority and fulfillment in his life. Fulfilled prophecy gives powerful evidence of divine authorship. The Old Testament is not merely historical—it's personal and relational, pointing directly to Jesus Christ. Faith in the Bible is reasonable and evidence-based, not blind or naive. Scriptural References Genesis 49:10 (Tribe of Judah) Jeremiah 23:5–6 (King from David's line) Micah 5:2 (Born in Bethlehem) Isaiah 7:14 (Born of a virgin) Isaiah 9:6 (Mighty God, Prince of Peace) Isaiah 53 (Suffering Servant, sacrifice, resurrection) Psalm 22 (Crucifixion details) Daniel 9:25–26 (Timeline of Messiah's death) Matthew 4:4; 5:18; 15:3–6; 22:29; 24:37–39 John 5:39–40; 10:35; 12:34–35 Recorded 10/17/04

In deze aflevering bespreken we drie Amsterdams-Joodse vrouwen die met hun activisme zorgden voor betere omstandigheden voor Amsterdamse kindertjes, voor vrouwen wereldwijd én voor Joden uit de buurt.Julia van der Krieke praat met Myriam Everard over Rosa Manus (1881–1942), met Sophie Josephus Jitta over Emma Gompertz-Josephus Jitta (1853–1941) en met Onno Warns – in de woning van Frederieke van Wijk – over Mathilda ‘Tilly' de Vries (1913–1942). De Joodse stad is een project van het Joods Cultureel Kwartier, de Faculteit der Geesteswetenschappen van de Universiteit van Amsterdam en de gemeente Amsterdam. Productie: Julia van der Krieke en Caspar Stalenhoef. Muziek: Akim Moiseenkov.

12 core reasons why you can trust that the Bible is God'sWord to us. Do you know these 12? Memorize these because you can use them toshare the gospel with unbelievers and doubters. Reason #9 of 12.Here are bullet points highlighting why over 30 extra-biblical sources confirming Jesus are so significant:Independent verification: Non-Christian historians and writers — even enemies of Christianity — recorded details about Jesus, confirming He was a real person.Affirms crucifixion: Roman and Jewish sources, including Tacitus and the Talmud, clearly state Jesus was executed by crucifixion, matching the Gospel accounts.Resurrection claims acknowledged: These writers noted that Jesus' followers believed He rose from the dead — showing this was not a legend invented centuries later.Josephus' record: The Jewish historian Flavius Josephus (first century) wrote about Jesus as a wise teacher who was crucified under Pilate.Roman acknowledgment: Tiberius Caesar's era records, and references by Tacitus, confirm Christianity spread rapidly in Rome after Jesus' death.Confirms the Bible's trustworthiness: These external sources support what the New Testament already claims about Jesus' life, death, and the belief in His resurrection.

Ephesians 5:22-24 Not everyone should get married. If you prize your freedom and want independence, stay single for Christ (1 Cor 7:32-35). However, if a woman wants to have a biblical marriage, she should recognize her husband's headship (Col 3:18-19; Titus 2:3-5; 1 Pet 3:1-2). She should model the Church in relation to Christ. Of course, a wife can and should break submission if her husband asks her to sin, is mentally unwell (including substance addiction), or is physically abusive. Each situation warrants its own wisdom. The pastors and elders are here to help you through such hard situations (email: elders@lhim.org). Ephesians 5:25-27 As the wives are to submit, the husbands are to love self-sacrificially. He should model Christ in relation to the Church. When Paul wrote Ephesians, such a standard would have sounded radical. Other authors from the period like Josephus, Philo, and Plutarch mention the wife's submission, but never the husband's requirement to love, much less love like Christ! Ephesians 5:28-30 Husbands should love their wives as their own bodies. Cherish her, protect her, provide for her, and attend to her needs. Ephesians 5:31 The standard for marriage goes back to the Garden of Eden before sin ever entered the picture. The beautiful complementarity and mutuality God designed finds its fullest expression in the physical intimacy enjoyed by a husband and wife in a committed marriage (1 Cor 7:1-5). Ephesians 5:32-33 Christian marriage is a symbol, pointing to Christ's relationship with the Church. Christian marriages have an incredible opportunity to testify before a watching world.The post Ephesians Part 10: Loving Husbands, Respectful Wives first appeared on Living Hope.

Radio Free Mormon shows six places where Joseph Smith used Josephus, a two thousand year old historical source, to supplement Smith's scriptural productions. By this method among others, Joseph Smith fulfilled the Book of Mormon prediction that he would restore ancient truths that had become lost.

Radio Free Mormon shows six places where Joseph Smith used Josephus, a two thousand year old historical source, to supplement Smith's scriptural productions. By this method among others, Joseph Smith fulfilled the Book of Mormon prediction that he would restore ancient truths that had become lost. The post Mormon Easter Eggs: RFM: 406 appeared first on Mormon Discussions Podcasts - Full Lineup.

The Bible and ancient manuscripts such as the book of Enoch, the Dead Sea Scrolls, as well as historians such as Josephus and Homer - all spoke of a race of giants that once walked the earth in ages past. Whats more? The writings of many Spanish Chroniclers, countless 20th century US newspaper reports and the oral traditions of almost every ancient culture around the globe confirm this phenomenon of a race of mysterious hybrids. From the elongated skulls discovered in South America that feature up to 30% more cranial volume than conventional human skulls, to the giant skeleton bones of the mound builders un-earthed in North America, the evidence can no longer be ignored... In this episode I sit down with Travis Roy - explorer, researcher, historian and founder of the popular Instagram account "Giants of Ancient America." Travis shares about his interesting journey that led him deep into this controversial subject. From countless hours spent scouring the digital archives of America's oldest newspapers, Travis shares many of his most incredible findings that reference the discovery of giant skeletons in North America. And being a native of the great state of Texas, Travis not only tells us about his shocking local explorations, but also shows us the GIANT footprints and axe heads he has unearthed in his home state...Follow Travis on Instagram & Youtube Join me on a Tour

Study 26 - Luke 21:5-38 The fall of Jerusalem and the End of the Age First: some introduction. A quick google shows 9 occasions in which there was a major siege and capture of Jerusalem, from that by the Babylonians in 586 BC to one by the British in AD 1917. This chapter is very similar to Mark 13 and Matthew 24 (many think Mark’ gospel was a major source of Luke’s information). Matt 24, in particular, is worth reading to note the additional information it contains. These chapters are concerned with Jesus’ prophecies of the important siege and sack of Jerusalem in AD 70. This was carried out by the Romans in reaction to a rebellion of the Jews within the Roman Empire about 40 years after the death of Jesus (probably about the time Luke wrote his gospel). But these are notoriously difficult chapters to understand, mainly because the prophecies of the fall of Jerusalem act in part as a foreshadowing and illustration of what is still to happen at the end of the age. The fall of Jerusalem was immediately catastrophic for the Jews but even more important for the Christians who understood it to be the final act of the OT approach to God, completely clearing the way for the Kingdom Age introduced by Jesus. Even the phrase ‘end of the age’ is difficult. Some argue that from the perspective of a Jew in AD 60 that would mean no more than the end of their life, society and culture, which did indeed occur in AD 70, landing them into a totally different age. However it seems to have at least some reference to the Day of the Lord, which is still in front of us nearly 2000 years later. Question 1: Which of the following verses is about the Fall of Jerusalem, which is about the end of the age, and which cannot be clearly assigned solely to either of these? v6–9; v24b; v25 & 27; v34b-35 The fall of Jerusalem was horrendous by any standards. According to Josephus, a Jewish historian working for the Romans, about 1.1 million people (he is known to exaggerate!) were killed, many because different factions of the Jews fought each other within the walls while the Romans watched in amazement from outside. The temple was then totally destroyed by the Romans but the city did continue for a further 65 years until AD 135 when a further revolt so infuriated Hadrian, the Emperor at that time, that he had it completely razed to the ground and rebuilt as a Roman city called Aelia Capitolina. Question 2: Is there any reason to think that the problems of v 9, 10, 25 and 26 were any worse in the 1st century than previously? Or are any worse in the 21st century? A matter of opinion – but I don’t think there is much difference. With the vast improvement in communication technology we know far more about what is happening on the other side of the world than they used to do. Read Daniel 7:1–3, 7–14, 19–22, 27. The hearers of Jesus will have known this prophecy of Daniel well. Question 3: What then will they have understood him to mean by the reference to the Son of Man in Luke 21: 27? In particular what encouragement will they have got from what he said? They will have been encouraged not only by the promise that Jesus will return in great power and glory but that the figure in Daniel is representative of the people of God. They will have taken this to mean that their position would improve greatly in the age to come. Question 4: What encouragement should persecuted Christians in one of the difficult countries of the world get from what Jesus said? Question 5: If, on the other hand, we are in one of the easier countries in the world to be a Christian what encouragement should we get from this chapter? It is strange that Luke does not use what Mark records in Mk 13:32–36. Question 6: What are the motives of those who ignore those verses and make confident but erroneous predictions? How should we react to such things? Right mouse click or tap here to save/download this as a MP3 audio file

Gavin Ortlund and Tom Schmidt discuss historical evidence for Jesus in Josephus, particularly the Testimonium Flavianum.Read the book here: academic.oup.com/book/60034Truth Unites (https://truthunites.org) exists to promote gospel assurance through theological depth. Gavin Ortlund (PhD, Fuller Theological Seminary) is President of Truth Unites, Visiting Professor of Historical Theology at Phoenix Seminary, and Theologian-in-Residence at Immanuel Nashville.SUPPORT:Tax Deductible Support: https://truthunites.org/donate/Patreon: https://www.patreon.com/truthunitesFOLLOW:Website: https://truthunites.org/Instagram: https://www.instagram.com/truth.unites/Twitter: https://twitter.com/gavinortlundFacebook: https://www.facebook.com/TruthUnitesPage/

Title: The Lawyer Vs. The Tentmaker Text: Acts 24:1-21 FCF: We often struggle defending ourselves with wrong motives or beliefs. Prop: Because God's providence includes wicked people accusing His children falsely, we mut not fear for ourselves but defend the gospel against attack. Scripture Intro: ESV [Slide 1] Turn in your bible to Acts chapter 24. In a moment we'll begin reading in the English Standard Version starting from verse 1. You can follow along in the pew bible or in whatever version you prefer. Last time we saw Paul delivered safely from a plot on his life. Now this Roman prisoner has been transported to Caesarea to face his accusers before the governor of Judea, Antonius Felix. But Paul is still not out of danger. What will the apostle face in this trial? Will Felix be reasonable? Will his accusers even show up? Let's look. Stand with me to give honor to and focus on the reading of the Word of God. Invocation: Creator and Designer of the Universe and all that is within it, we humbly come before You today to seek clarity. We often face the ridicule, mockery, and disdain of those who are deceived. We often are slandered and maligned, labeled with unkind and unfair labels. Yet we confess and believe that You, our Lord, are the Designer and Maker of all that is. We confess that You have promised that all things work for the good of Your people. And so we must confess that even these things are for our good. Help us Lord to learn from Your servant Paul today. Help us to trust Your infallible plan. We pray this in Jesus' name Amen. Transition: Let us get right to the text this morning to find out what happens to Paul in Caesarea. I.) God's providence includes wicked people accusing His children falsely, so we must not fear false accusations. (1-9) a. [Slide 2] 1 - And after five days the high priest Ananias came down with some elders and a spokesman, one Tertullus. They laid before the governor their case against Paul. i. Although the Chief Priests, the Elders, and the Sanhedrin were ready to execute a scheme to kill Paul with very little preparation, to actually bring a Roman suit against Paul would be far more difficult than simply killing him. ii. Paul stayed in Herod's Praetorium for 5 days while Ananias gathered some Elders who would go with him as well as one other important member of their entourage. iii. Although the ESV calls him a spokesperson here, more likely, as other translations indicate, Tertullus was an attorney specializing in Roman Law. iv. His name is Latin, so we recognize that he is probably not a Jew. Certainly not a Jew from Judea. v. So, in the 5 days between Paul's move to Caesarea and his accusers actually arriving, they have been quite busy. vi. They have hired an attorney and have formed their Roman case against Paul. vii. So, what is their case? viii. Well before we get to hear about that, Let's spend some time talking about Felix. Afterall, that is how Tertullus starts his prosecution of Paul. b. [Slide 3] 2 - And when he had been summoned, Tertullus began to accuse him, saying: “Since through you we enjoy much peace, and since by your foresight, most excellent Felix, reforms are being made for this nation, 3 - in every way and everywhere we accept this with all gratitude. 4 - But, to detain you no further, I beg you in your kindness to hear us briefly. i. Although it would be easy to see this as Tertullus' attempt to butter up Felix, we should recognize that Tertullus is a professional orator and attorney. Nothing he says in these opening remarks are without some purpose. ii. Certainly, part of that purpose would be to ingratiate Felix to their cause. iii. We actually still have some of this in our legal system. We refer to the judges as “Your Honor” and it is generally wise to be on the good side or at least not be on the BAD side of a judge even in our legal system. iv. But Tertullus has built a legal case against Paul and everything he says to Felix about Felix is designed to bring stark contrast between the judge and the accused. To the extent that for the judge to find Paul guilty is because Paul is the opposite of Felix. v. In the text we see a great many things spoken that present Felix in quite the positive light. vi. But what do we know about this man? Was he really a good governor? How long did he serve? And what was his track record? vii. Much of what we know about Antonius Felix is taken from the Roman historian Tacitus and the Jewish historian Josephus. viii. Although their accounts of the man are not completely consistent on some details, the fact of the matter is that largely both historians agree on a few key facts. 1. First, Felix was formerly a slave along with his brother Pallas. a. Pallas was a friend and confidant of the Emperor Claudius and was freed from slavery by Cladius' mother. b. Along with Pallas Felix too was freed. c. So his freedom was given on account of someone else. 2. Second, Felix married three times in his life. And because of those marriages he advanced in power and authority. a. His first wife was the daughter of Marc Antony and Cleopatra and his third wife was Drucilla the daughter of Herod Agrippa the First. b. So, once again, because of others he advanced into positions he did not earn. 3. Third, in the situation we spoke of a few weeks ago where Ananias, the high priest of Israel, was sent to Rome for excessive brutality against the Samaritans – you guessed it, Felix was in the middle of this too. a. The man who was governor of Samaria at that time took all the blame instead of Ananias. He was exiled. And guess who took his place? Yep. Felix. b. Again, he was given a position, he did not earn. 4. Finally, both Josephus and Tacitus agree that Felix' governing of the province was marked by increasing unrest and brutality. a. Tacitus says “with savagery and lust he exercised the powers of a king with the disposition of a slave.” b. In AD 55 he put down an Egyptian man who claimed to be the Messiah. We've already talked about this some since Paul was thought to be that man by Lysias. c. Felix put down this Egyptian with mercilessness and brutality. d. And generally speaking, the Jews hated Felix. He continually did things to frustrate them and took rather liberal approaches to their laws. This infuriated especially the Pharisees who had a rather conservative view of scripture. ix. So, in light of this background, what are we to make of Tertullus' words about Felix? x. He says that they are thankful to Felix because he has brought much peace and many reforms. xi. Either Tertullus is just lying or, what is more likely, is that this just shows us the cunning and wickedness of Ananias and the spiritual leaders of Israel. xii. Even though Felix was merciless, savage, and brutal being recognized by even Roman historians as being barbaric – Ananias had no issues with his rule. And that is kind of that problem, right? xiii. Ananias and Felix are two peas in a pod. xiv. Furthermore, the attributes ascribed to Felix are the exact opposite of the charges they are about to bring against Paul. xv. So, what are those charges? c. [Slide 4] 5 - For we have found this man a plague, one who stirs up riots among all the Jews throughout the world i. Felix is described as a bringer of peace, but Paul is described as a plague. A blight. One who stirs up riots among all the Jews throughout the world. ii. This first charge against Paul is a rather unfair assessment of Paul's history over his missionary journeys. iii. Paul certainly had been involved in a number of riots and angry mobs but we can accurately say that he never instigated them nor did he perpetuate them. iv. In many cases we see Paul leave a city, many times by his own choosing, in order to avoid further unrest. v. We also would point out that it was actually the Jews in every case who started the aggression then hunted Paul down following him from city to city in order to continue to stir people up against him. vi. So, this first charge is exactly backward. Paul incited no riots… the Jews simply hated what he said so much that THEY stirred up people against him. vii. And there is a good bet that Felix knows that this is actually the way it was. Why? viii. The Jews were notorious for causing riots and issues in the Roman Empire for decades. Since before the Romans even controlled Judea. ix. We should also observe how absolutely insignificant this charge is to Paul or Felix at this particular time. x. Even if it were true that Paul started riots in various parts of the Roman Empire, that really has no bearing on this trial before Felix. xi. Even if Felix wanted to find him guilty, he would have to investigate reports from various locations about these incidents. xii. This is why Paul's defense focuses on what has happened in the last few days not in the last several years. Because that is all Felix can really focus on anyway. xiii. But this charge has done its damage. It has compared Felix the peacemaker to Paul the troublemaker. xiv. Paul is starting riots everywhere and Jerusalem is just another in a long list. xv. As we know, Rome doesn't look too kindly on rabble rousers and riot makers. That he is a riot-starting-plague is a serious charge against him. xvi. What is the next charge? d. [Slide 5] and is a ringleader of the sect of the Nazarenes. i. A second charge brought against Paul is connected to the first. ii. Paul instigates these riots among the Jews because he is the ringleader or peddler of the heresy known as Nazarene. iii. This charge comes somewhat closer to being an issue Felix must deal with since Rome had granted Judaism a special status among religions that could be practiced in the Roman Empire. iv. If the Nazarene teaching of The Way is indeed a heresy of Judaism, then it would not have the same freedoms that Judaism had been given. v. But is Paul really the ringleader? vi. As Paul will go on to testify in future trials, the ringleader is very clearly the Risen Jesus of Nazareth. He is merely a servant of this Jesus. vii. But the fact that he is the leader of this heresy is actually a secondary matter. Paul will go to great lengths in his response not to combat the idea that he is the leader of this group but to deny that it is a heresy of Judaism. We'll get there in a few minutes. viii. Tertullus said that Felix had, through masterful providence, designed many reforms which reinterpreted cultural and religious laws for the better of the people. But Paul is charged with being a leader of a heresy that leads to nothing but riots and unrest. e. [Slide 6] 6 - He even tried to profane the temple, but we seized him. i. Here is the final charge laid to Paul and it is also related to the previous two. ii. Paul is a plague and incites riots among the Jews because he is the ringleader of the Nazarene Heresy and the proof of that is that he tried to profane the temple with his heretical teachings. iii. This is the charge that could really get him killed. iv. Roman practice throughout the empire was to support the worship of local deities and the prevention of the desecration of any temples or gods. v. They were remarkably syncretistic. And although the Romans did not generally allow the Jews to execute their criminals. When it came to temple desecration the Romans would allow them to execute those who violated their law. vi. So here we see the Jews are fighting for their right to protect their own temple and enforce their own religious laws. vii. This is what is at stake. viii. Felix knows this. ix. If this charge is proven to be true, and Felix does not allow the Jews to execute Paul… then tensions would no doubt continue to rise between Rome and the Jews. x. This is as much a political move as it is a legal one. xi. Of course, what they failed to bring with them is evidence and witnesses… something Paul will point out in his defense. f. [Slide 7] [We wanted to judge him according to our own Law. 7 But Lysias the commander came along, and with much violence took him out of our hands, 8 ordering his accusers to come before you.] i. Every word on the screen is omitted from most modern translations of the bible. Some put the text in brackets with a foot note explaining that there is doubt about the inspiration of these words. ii. It boils down to textual criticism and understanding how we harmonize manuscripts from different times and in different manuscript families. iii. Within the discipline of textual criticism there are several rules or guidelines we follow to determine which manuscripts are closer to the original autographs. iv. [Slide 8] In this particular case, every rule points to this section not being written originally by Luke. v. Most likely it was added in at a later date to attempt to provide commentary on how the Jews may have seen the events unfold. g. [Slide 9] 8 - By examining him yourself you will be able to find out from him about everything of which we accuse him.” i. The final point that Tertullus makes is to abdicate their role as accusers to produce any evidence for their claims and grant that to Felix. ii. This is actually not all that uncommon in Roman cases. iii. As we study Roman culture, Felix would have had absolute authority to not only do the work of Judge and jury but also to do the work of detective. iv. And Tertullus is saying that if Felix cannot substantiate their claims against Paul by interrogating him, then it is Felix's failure to interrogate him properly. v. And here we see some subtle pressure put on a man that everyone knows doesn't deserve the position he is in. h. [Slide 10] 9 - The Jews also joined in the charge, affirming that all these things were so. i. Again, this clues us in to the fact that Tertullus is probably not Jewish. ii. If he was, we are left to wonder who these Jews are. iii. But because he wasn't, the Jews present at this trial are the High Priest and the Elders who had made the journey to Casarea to accuse him. iv. In any case, it seems like the case is closed. v. There are three charges, all of them with serious consequences if they are found to be true. vi. All Felix has to do is say the word and Paul will die. i. [Slide 11] Summary of the Point: What is God's will for Paul? It has been revealed to him by Jesus Christ Himself. Jesus came to him that night in the barracks of the Anatolian Fortress, just after the debacle of the Sanhedrin trial. Jesus told him that he must have courage because just like he bore witness to the gospel in Jerusalem, he must go and do the same in Rome. God is getting Paul to Rome. And yet we see in this text a top-notch attorney has just laid out three charges against Paul all of which could earn him serious penalties and even death. Paul's life hangs on a thread. But we know better. It isn't just that God will prevent this from keeping Paul from going to Rome… but my friends as the weeks go on we will see that these charges will actually serve to get Paul to Rome. Once again, we are reminded that the providential and sovereign hand of God is always working all things according to the counsel of His will. There is nothing that happens that He has not already foreordained. So what does that mean for us? We must not fear what wicked men say about us when they slander us and accuse us falsely. Transition: [Slide 12 (blank)] So what does not fearing men's false accusations look like? If Paul is given a chance to speak, will he just quietly say, “I am trusting the Lord to bring me to Rome safely.” And then sit down? Let's see what Paul does. II.) God providence includes wicked people accusing His children falsely, but we must make a defense of the hope that we have in us. (10-21) a. [Slide 13] 10 - And when the governor had nodded to him to speak, Paul replied: “Knowing that for many years you have been a judge over this nation, I cheerfully make my defense. i. Paul is invited by the governor to speak. Felix needs to hear his side of the case, especially since Tertullus invited Felix to examine him. ii. Paul begins by acknowledging Felix's last decade of service in the area. iii. Because he has had such a long tenure, Paul feels confident and even happy to bring his defenses before him. Hoping that he will be reasonable. b. [Slide 14] 11 - You can verify that it is not more than twelve days since I went up to worship in Jerusalem, 12 - and they did not find me disputing with anyone or stirring up a crowd, either in the temple or in the synagogues or in the city. i. Paul pivots and exploits the failure in the first charge against him. ii. Their charge was he had caused riots all over the Roman Empire with Jews. iii. However, Paul points out that he did not do so in Jerusalem only 12 days ago. iv. In this he recognizes that Felix has no jurisdiction or concern about things that have happened in the distant past in other provinces. v. What he is concerned about is what has happened most recently in his province. vi. And most recently, Paul did not cause any issues in the temple, in the synagogues or even in the city itself. vii. Further Paul invites Felix to verify this. viii. There is some question about how to interpret Paul's 12 day comment. We can talk about it more on Thursday, but the best way to see it is as if Paul was saying, “I only spent a total of 12 days in Jerusalem, which isn't enough time to start a riot.” ix. In this way, Paul effectively defeats their first charge. x. They say that I am a plague and a riot maker among the Jews. xi. But I spent 12 days in Jerusalem and neither had time to start a riot nor can they produce one witness to accuse me of stirring up crowds in the temple, the synagogues or even in the city itself. xii. In other words, if this is all related to me being some kind of heretical religious zealot, I am doing a pretty poor job at peddling my beliefs. c. [Slide 15] 13 - Neither can they prove to you what they now bring up against me. i. Paul confronts the other two charges against him with the same general statement. ii. They are unable to prove anything that they have accused him of. iii. They cannot prove that he is the ringleader of the Nazarene heresy, nor can they prove that he attempted to desecrate the temple. iv. But Paul doesn't want to allow them to get away with calling those who follow Jesus, heretics. d. [Slide 16] 14 - But this I confess to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets, 15 - having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust. 16 - So I always take pains to have a clear conscience toward both God and man. i. This is actually a brilliant defense used in some of the more famous Roman cases we have documented. ii. The person without admitting to a crime does confess something about themselves that vindicates them. iii. What is Paul saying? iv. Although I am certainly a follower of The Way, The Way is not a heresy of Judaism, but is rather the next step in Judaism. v. It is verified by the law and the prophets which spoke of this time in Judaism where the Messiah would come and give a New Covenant. vi. And a key part of that New Covenant is the belief that both the just and the unjust will be raised from the dead. vii. Now it is clear that Ananias would not believe in the resurrection. He was a Sadducee. viii. But some of the Elders Ananias brought with him no doubt were Pharisees. ix. Really his defense here is that he has not created a heresy of Judaism or another faith altogether, instead he is following what has been prophesied… the real Judaism is following Jesus of Nazareth because He died and rose again just as He said He would. x. And in this way Paul's conscience is clear. He is not doing this for money, for power, or prestige, but because the Fathers of Israel and the prophets spoke of this long ago. e. [Slide 17] 17 - Now after several years I came to bring alms to my nation and to present offerings. 18 - While I was doing this, they found me purified in the temple, without any crowd or tumult. But some Jews from Asia— i. Again, Paul is just clearly proclaiming that he is Jewish. ii. After several years being away, he came to give to the poor (probably the financial relief package he had collected from Asian and Greek churches to bring to the church of Jerusalem). iii. It was while he was being a good Jew, having been purified, in the temple, a place he was supposed to be, doing what he was supposed to do, that they found him. iv. And there were no crowds around him or tumults at all. v. Until what? vi. Until some Jews from Asia. vii. But that's the problem right. viii. Paul actually interrupts himself here… f. [Slide 18] 19 - they ought to be here before you and to make an accusation, should they have anything against me. i. Absent from these witnesses are the Jews who actually stirred up the crowd against Paul. ii. Where are they? iii. Tertullus wasn't in the temple that day. Ananias wasn't in the temple that day. The Elders of Israel weren't there. iv. Where are the Jews from Asia who were there? Why are they not present to make an accusation? v. Why indeed. vi. Paul is aiming for the dismissal of the case here. vii. How? viii. In Roman law, a witness who abandons their responsibility to bring an accusation against someone in court would actually be guilty of a crime themselves. ix. In that case the charges levied without a plaintiff are dismissed and in most cases the trial is dismissed as well. x. But if the charges against him weren't seen personally by the Jews present, what is their experience with Paul? What crimes have they observed him do? g. [Slide 19] 20 - Or else let these men themselves say what wrongdoing they found when I stood before the council, 21 - other than this one thing that I cried out while standing among them: ‘It is with respect to the resurrection of the dead that I am on trial before you this day.' ” i. Paul points out that these men should speak concerning what they found him guilty of at the trial before the Sanhedrin. ii. And there lies the rub. iii. That trial was a debacle. iv. They broke out into a theological dispute and brought NO charges against Paul except for theological disagreements. v. Disagreements where SOME OF THEM even AGREED with Paul. It can't be heresy if some of the ruling religious council of Israel agree with what he says. vi. Certainly, at this trial of the Sanhedrin, they did not mention any of the charges which they brought to Felix this day. vii. The only thing they had against him was what he had said bout the resurrection of the dead. viii. Paul points out that the only reason he is on trial is because they want Rome to solve this sectarian dispute between the Jews and the Christians. ix. And that is a great defense… because Rome has no interest in doing that. x. Paul deftly points out in his defense that none of the charges he has been formally accused with were personally witnessed by anyone present at the trial that day. xi. What does that mean? xii. It means that this should be… case dismissed. It is actually a fairly easy decision for Felix to make. xiii. But… we'll wait until next week to find out what he decides. h. [Slide 20] Summary of the Point: God is working in this trial. God is using the false accusations against Paul and really against Christianity to move Paul down the road to Rome. But Paul does not sit idlily by and trust the Lord passively. Instead, he actively trusts the Lord by giving a defense for the hope he has in him. Tertullus made a huge mistake, guided by God's hand. That mistake was to bring into the trial the reputation of followers of Jesus. If this trial was only about Paul… perhaps Paul remains more passive. But Tertullus makes this about the church and if he makes it about the church, he makes it about the gospel. Paul defends the gospel. He flips the script and explains how the followers of Jesus are rooted in the same scriptures and prophets that the Jews also claim and shows how he has not been the cause of trouble but that these Jews are making accusations that they are unwilling to back up in a trail setting. Thus, Paul provides a positive example that when we are falsely accused, we must give a defense for the hope we have in us. We must contend for the gospel. Conclusion: So, CBC, what have we learned today and how then shall we live? Whare are some basics of faith and practice we should observe through this. Basics of Faith and Practice: In many ways, knowing how the book of Acts ends helps us to understand the primary point of teaching or doctrine that Luke is revealing throughout all the events of Paul's journey to Rome. But verse 11 of chapter 23 is the interpretive guide for how we are to apply that doctrinal truth. God's providential hand is guiding Paul through many twists and turns to arrive in Rome at precisely the right time. Meaning that even this strong case against Paul raised with false accusations by a professional attorney is part of that plan God has for Paul. But Jesus' words to Paul help us to know what to do when we are in situations where we don't know the details of God's plan but do know the end of God's plan. God's plan for us, His children, those who are in Christ, is to save us from death and resurrect us to life eternal in His Son. And so our response to every threat, every false accusation, every bad thing we face must depend on those promises which the Lord has given us. In the text today we recognize two specific responses. First is to not fear false accusations of men. Other New Testament writers encourage us to continue living godly lives so that these accusations will bring shame to our accusers and glory to our God the Father. The second response is to defend the gospel from misrepresentations or false accusations. But let us seek to apply these things more specifically this morning. 1.) Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that God's providence includes false accusations from wicked people. a. Through the church age, the forces of darkness, working in conjunction with man's natural wickedness, have levied countless false charges against God's people. b. Even a cursory reading of John Foxes' book of martyrs displays that through every age of the church wicked men have hunted down and within the legal government system brought to bear against God's children charges which they did not commit. c. Many times, this led to imprisonment, torture, and even death. d. If God is all knowing, He would have known of these plans of the wicked. e. If God is all powerful, he could have orchestrated events to keep His people from being in such a position. f. If God is all good, he would be highly motivated to not allow injustice to be executed upon His people. g. But because all these are true, we must conclude that God's hidden plan, which He has made since before the foundation of the world, even includes when people falsely accuse us of wrongdoing. h. Once again, I won't belabor the point, because it will continue to come up… i. But the only option we have as bible believing people is to affirm that God providentially orchestrates all events in our lives to accomplish His hidden will. j. Because we know He is all powerful, all good, and all knowing, this must be true. k. What does this mean for us? 2.) De-Exhortation: “What actions should we stop doing” or “What behaviors do we naturally practice that this passage tells us to stop doing?” We must not fear what wicked men may do through false charges and injustice. a. We as Americans have a particular hatred of injustice, impingement on our freedoms, or being labeled as guilty when we aren't. b. That is why our legal system was designed to assume the innocence of a person unless it is proven beyond reasonable doubt that we are actually guilty. c. Our culture is shifting to declare guilt and innocence by popular opinion rather than by a court of law, but there is still a tenacious desire in us to defend or prosecute those we feel are innocent or guilty. d. Along with this we might grow fearful or even angry when we are accused of something that we did not do. e. We have all heard stories of people who were convicted in a court of law for doing something which earned them a life sentence or even the death sentence, only to discover 20 years later new evidence that the person did not actually commit the crime. f. Stories like these fuel the fear that we might be misrepresented or even slandered for doing something we didn't do. g. But affirming that God providentially moves in all the events of life to accomplish the counsel of His will allows us to take a step back and do as Jesus instructs in the sermon on the mount. h. Rather than expressing fear or anger over false charges, we should instead rejoice for suffering these false accusations against us. We should rejoice for having the opportunity to suffer for the sake of Christ. i. We don't need to fear what men may do to us or what crazy schemes they may concoct to cancel us. j. We need only to trust the Lord who knows all our ways and has a plan that He has already accomplished to save us from this life and resurrect us to life eternal. k. Of course, God's sovereign decrees dwell in the paradox of human responsibility. And that is the nature of our next application. 3.) Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that trusting God's sovereign providential hand means to do nothing. a. Paul rises in defense here. b. We'll get to why he does this in a moment but for now let us just recognize that Paul acted. c. Paul did not sit back and decline to speak because he knew he would get to Rome since Jesus said it would be so. d. If God told us that we would go to Africa tomorrow and lead someone to Christ, but we never booked a flight or did anything to get ourselves there, well that is just plain disobedience. e. God telling us what will be does not give us liberty to do nothing. f. Instead, just like it always does, belief that God is telling the truth requires us to obey as if it is true. g. Because of this, if we are in the same position as Paul we must… 4.) Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must be ready to give a defense for the hope we have in us. a. While I cannot say that it is morally wrong or a sin to defend ourselves against false charges, I can say that we don't see that happening here for Paul. b. Not really. c. Paul doesn't debate that he isn't the ringleader of the Nazarene Heresy. He doesn't debate that he was involved in riots. d. But he does debate the charge that Christianity is opposed to God's law. Because that cannot be allowed to go unchecked. e. Paul very clearly outlines how he as a follower of Christ did not start a fight in Jerusalem, he was in the temple following the law. f. He says that The Way is rooted in the same Fathers and prophets that all his accusers believed in too. g. For the sake of the gospel and the reputation of Christ followers, Paul makes his defense. Certainly, this vindicates himself to some degree, but it is obvious his aim is greater than that. h. We too must be laser focused on what is important. i. Again, I do not think it is wrong to defend ourselves or even make a legal defense for ourselves if we are accused falsely. But, our primary goal in every instance in life is to make much of the gospel of Jesus Christ and if necessary, contend for it. j. Sadly, oftentimes we care more about defending ourselves than we do the gospel or our gospel witness. k. Natural man is well equipped to defend himself. And this is often our default setting. l. But it takes a spiritually mature person to defend themselves righteously and also prioritize the Kingdom of God in their defense. m. Paul strikes that perfect balance in our text today. And we must strive to emulate him. 5.) Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” In God's courtroom all men are judged by a perfect and just God. a. Though our courts have some of the fairest rules in place to assure that only the guilty are punished for their crimes, the fact of the matter is that the judicial system, even in this nation, is full of injustice. b. It may happen in our lives that we will be falsely accused and though we make a strong defense we are imprisoned or even killed for something we did not do. c. But the Christian worries little about this life. They know that in God's courtroom, the only courtroom that really matters, they will be declared righteous, not of themselves, but on the account of Christ who became their sin so that they might become the righteousness of God. d. We find comfort in the kingdom that is coming… not in the kingdom that is. 6.) Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” The gospel produces a law keeping and blameless church. a. Paul finds it especially necessary for followers of Christ to be known as people who follow the law of God and draw their teachings from the Fathers and the Prophets. b. In our time the gospel has been reduced to a magical prayer that you pray which God is somehow obligated to honor because you said the right words. c. But Paul defends the godly and noble character of the church. Why? d. Because God's true children are godly and holy people. e. In Matthew 7 Jesus talks about those who in the midst of being cast from his presence object on the grounds that they had done mighty works in his name. But Jesus still rejects them because as He says, I never knew you. f. And then the clincher… you lawless ones. Or you lawbreakers. g. You see although the gospel certainly tells us that we cannot earn God's grace or forgiveness and that only Christ can purchase our salvation…. The gospel also clearly teaches us that those who are truly saved are being conformed into the image of Christ. We are, as I said a moment ago, the righteousness of God. h. The fact of the matter is that no man will enter the kingdom of heaven if they purposefully continue to violate God's law. i. So, my friends, if you are here today and you have prayed a prayer – but your life is still lived intentionally violating God's law… then you must realize that you have no hope. j. Those whom the Lord has set free are free indeed. Meaning free not only from the penalty of sin but from its power as well. Let me close with a prayer recorded in the Didache (did-ah-kay) which is a very early record of church worship and teaching. We give thanks to you, Father, for your holy name which you made to dwell in our hearts. Thank you for the knowledge, faith, and immortality which you made known to us through Jesus your Son. To you be glory forever. You, Lord Almighty, created all things for your name's sake, and gave people food and drink for their enjoyment, that they might give thanks to you. And you have blessed us with spiritual food and drink and eternal light through your Son. Above all we give thanks to you that you are mighty. To you be glory forever. Remember your church, Lord, to deliver it from all evil and to make it perfect in your love, and gather it together in its holiness from the four winds to your kingdom which you have prepared for it. For yours is the power and the glory forever. Let grace come and let this world pass away. Hosanna to the God of David. If any one is holy, let them come! If any one be not, let them repent. Maranatha-our Lord, come! We pray this in Jesus' name, amen. Benediction: May the Lord of Hosts be with you So that you will become greater and greater still, Until you receive that crown of life Which the Lord has prepared for those that love Him. Until we meet again, go in peace.

One of the most common and most difficult questions people ask is, "Why?" They're wondering things like, "Why did some event happen?" While we won't fully understand all the answers to those questions until we're with the Lord, today's study in Isaiah 45 begins to show us some reasons for "Why?" Isaiah 45 is one of my favorite chapters on the Bible and I believe it will help us understand more of what the Lord is doing in our lives, and why. Join us! DISCUSSION AND STUDY QUESTIONS: 1.    When you're facing life's difficulties, how frequently do you ask the question, “Why did God allow this”? What does this question tend to represent?  2.    Isaiah 45 begins with a key prophecy about Cyrus. Who was Cyrus? When Isaiah wrote this prophecy around 712 BC, how many years (or centuries) before Cyrus was this prophecy written? According to Josephus (as mentioned in the podcast), what impact did this prophecy have on Cyrus' life? How does this prophecy deepen your trust that the Bible is the Word of God?  3.    Verse 1 calls Cyrus the Lord's anointed. What does it mean to be the Lord's anointed?  4.    Look over the following verses, what would Cyrus accomplish? a.    Verse 1:  b.    Verse 3: c.    Verse 13: d.    Verse 14:  5.    Skipping down to verse 19, what does the Lord mean by saying “I have not spoken in secret, in some dark land?” How is the Word of God a clear light to the nations?  6.    In verses 20 to 25, what is scene that the Lord is summoning the nations to?  7.    What does He tell them to do in verse 21? Why are they to consult together? 8.    In verse 21, why is it important for us to know that God is righteous?  9.    What is the outcome of this courtroom scene in verse 23? What will the people's response be? Why? 10.    What will the nations conclude in verse 24? Why is this helpful for us to know when we want to know the answer to “why” God has allowed some things to happen?  11.    What does verse 24 mean when it says that the nations will be put to shame? Why were they angry at first? Why did their anger convert to shame? What does this tell us about the Lord's righteousness?  12.    In verse 25, how will the Lord be justified? How will He be glorified?  13.    When you're facing life's difficulties, how frequently do you ask the question, “Why did God allow this”? What does this question tend to represent? What will all the nations finally conclude in these verses?  Check out our Bible Study Guide on the Key Chapters of Genesis! Available on Amazon! To see our dedicated podcast website with access to all our episodes and other resources, visit us at: www.keychapters.org. Find us on all major platforms, or use these direct links: Spotify: https://open.spotify.com/show/6OqbnDRrfuyHRmkpUSyoHv Itunes: https://podcasts.apple.com/us/podcast/366-key-chapters-in-the-bible/id1493571819 YouTube: Key Chapters of the Bible on YouTube. As always, we are grateful to be included in the "Top 100 Bible Podcasts to Follow" from Feedspot.com. Also for regularly being awarded "Podcast of the Day" from PlayerFM. Special thanks to Joseph McDade for providing our theme music.   

Dante now walks with the skeletal gluttons who have God's writing on their faces.Along the way, there are increasingly complex and almost gaming literary references that litter the text until Dante the pilgrim suddenly is recognized by a fellow, contemporary, vernacular poet who is not known for any high style but is instead a champion of a low, vulgar poetry in this hip, new form of the sonnet.Join me, Mark Scarbrough, as we look into the mirror of an increasingly complex meta reality in COMEDY as Dante the pilgrim meets his friend and rival Forese Donati on the sixth terrace of Mount Purgatory.Here are the segments for this episode of WALKING WITH DANTE:[01:22] My English translation of the passage: PURGATORIO, Canto XXIII, lines 28 - 48. If you'd like to read along or continue the conversation with me in the comment section at the bottom of the page, please find the entry for this episode on my website, markscarbrough.com.[03:23] Internal thoughts--less revelatory than just rehearsed--about the siege of Jerusalem in 70 CE.[09:27] The potential blasphemy of the pelican in her piety.[12:50] Three references to other texts in increasing opacity: from Dante's VITA NUOVA, from Ovid's METAMORPHOSES, and from Josephus' history (sort of).[15:30] Starved enough to see God's writing in the human face: a felix culpa?[21:31] A misplaced tercet in COMEDY?[22:52] Forese Donati and Dante v. Statius and Virgil.[31:18] Rereading the passage: PURGATORIO, Canto XXIII, lines 28 - 48.

The Lost Tribes were never lost. Those who left Gozan and those who settled in the mountains of the Medes left a trail of breadcrumbs that we can trace on a timeline through history by using the Bible, the Apocrypha, other auxiliary sources such as Josephus' Antiquity of the Jews, and even archaeology. This whole picture shows us that God is in control, and He cares about the details of our lives. VF-2068 Scripture: 2Kings 17:1-6 Watch, Listen and Learn 24x7 at PastorMelissaScott.com Pastor Melissa Scott teaches from Faith Center in Glendale. Call 1-800-338-3030 24x7 to leave a message for Pastor Scott. You may make reservations to attend a live service, leave a prayer request or make a commitment. Pastor Scott appreciates messages and reads them often during live broadcasts. Follow @Pastor_Scott on Twitter and visit her official Facebook page @Pastor.M.Scott. Download Pastor Scott's "Understand the Bible" app for iPhone, iPad and iPod at the Apple App Store and for Android devices in the Google Store. Pastor Scott can also be seen 24x7 on Roku and Amazon Fire on the "Understand the Bible?" channel. ©2025 Pastor Melissa Scott, Ph.D., All Rights Reserved

This is part two of Peter Williams's interview with Dr Tom C. Schmidt about his new book, 'Josephus and Jesus: New Evidence for the One they Call Christ'. In this second episode they discuss whether Josephus could have known people who were present at Jesus's trial. In the first episode, they tackled the question of whether Josephus's writing about Jesus was edited by Christians to sound more like the biblical account, or whether it could in fact have been written by Josephus (you can catch up on the previous episode wherever you get your podcasts from or watch on YouTube: https://www.youtube.com/watch?v=Pn1P0krloq0).  Tom's book has been published online for free: https://academic.oup.com/book/60034 It will also be available in print from 3rd June 2025. You can find out more on Tom's website at josephusandjesus.com/Support the showEdited by Tyndale House Music – Acoustic Happy Background used with a standard license from Adobe Stock.Follow us on: X | Instagram | Facebook | YouTube

Peter Williams interviews Dr Tom C. Schmidt about his new book, 'Josephus and Jesus: New Evidence for the One they Call Christ'. In this episode they tackle the question of whether Josephus's writing about Jesus was edited by Christians to sound more like the biblical account, or whether it could in fact have been written by Josephus. In next week's episode they will discuss whether Josephus could have known people who were present at Jesus's trial. Tom's book has been published online for free: https://academic.oup.com/book/60034It will also be available in print from 3rd June 2025.You can find out more on Tom's website at josephusandjesus.com/Support the showEdited by Tyndale House Music – Acoustic Happy Background used with a standard license from Adobe Stock.Follow us on: X | Instagram | Facebook | YouTube

Daily Dose of Hope May 20, 2025 Day 2 of Week 8   Scripture – Matthew 2   Prayer:  Dear God, You are amazing!  How awesome it is that you who created all things are also so intimately involved in our lives.  We give you glory and praise for who you are.  We are so thankful for your love.  We want to know you more.  We want and need to hear your voice.  Help us set aside our scattered thoughts and focus on you.  In these next few moments of silence, Lord, hear our prayers...  In Your Name, Amen. Welcome back, friends, to the Daily Dose of Hope, a devotional and podcast connected to the Bible reading plan at New Hope Church in Brandon, FL.  Today, we are digging into Matthew 2.  This is pretty familiar Scripture to many of us.  Let's try to see it with fresh eyes. The text begins with foreign Magi visiting King Herod.  These men are an interesting and mysterious group. We don't really know much about the magi who come seeking Jesus from eastern lands.  Some translations call them wise men or kings.  Matthew doesn't include a lot of details.  We have no idea how many there actually were (despite the popular carol, Scripture does not say there were just three of them).  Like the shepherds, the magi seem an unlikely group to seek out and worship Jesus. They were pagans, gentiles, involved in the occult, and yet they knew there was something more.  They were searching for something more.  So these magi embark on a long journey, carrying expensive gifts worthy of a king, eager to pay homage. Their efforts lead them to an encounter far beyond their expectations. Unlike an earthly king who would have been found in a palace, the magi are led to what we can probably assume is a modest home of a Jewish family and it's there that they find Jesus with his mother and Scripture says they bow down and worship him.  Maybe it wasn't what they expected but they see God's hand in it nonetheless and worship the one they know to be the Messiah, the savior of the world.  They were outsiders but they recognized the Messiah when so many insiders failed to do so. Up until now, it all sounds great, right?  But there is another character in this story.  His name is Herod the Great. The Herod family ruled over the holy land both before and after the time of Christ, they were somewhat like puppet kings, put in place by the Romans to keep order.  And they don't have a great reputation at all.  They were, for the most part, insecure and power-hungry. One reason I don't think it's accurate to refer to the magi as wise men is because they did one thing that was really unwise.  They go straight to King Herod, “So where is the NEW king? Where is the one who has been named king of the Jews?”  Keep in mind, Herod the Great considered himself to be king of the Jews.  The man is insecure and vicious so he tries to trick the magi into divulging Jesus' location.  But no amount of earthly power can get Herod what he wants.  The magi are warned in a dream to not return to Herod.  And this angers him more.  Herod was both feared and hated. The Jewish historian Josephus painted a picture of Herod as a suspicious and cruel client king, with a history of killing anyone whom he saw as a threat, including three sons and his wife. So even though the magi remind Herod of Micah's prophecy that the Messiah was to be born in Bethlehem (Micah 5:2), his response was not to pay homage but to destroy the newborn king.  In Matthew 2:16, we read that Herod decides to take matters into his own hands and kill all the baby boys who might be in the age range of Jesus, When Herod realized that he had been outwitted by the Magi, he was furious, and he gave orders to kill all the boys in Bethlehem and its vicinity who were two years old and under, in accordance with the time he had learned from the Magi.  Truly dark and horrific.  The extent to which human beings will go to gain power surely demonstrates the brokenness of our world.  Then and now.  But through all of this, Jesus is saved.  The baby's family is warned in a dream and they head down to Egypt for a period of time to keep the boy safe from Herod before they come back to Israel and settle in Nazareth.  Because God's purposes will prevail.  God had promised long, long ago to send a Savior for his people and there is nothing that could get in the way.  Listen to this prophecy from in Isaiah 9:6-7, spoken 700 years before the birth of Jesus, For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the greatness of his government and peace there will be no end.  He will reign on David's throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the Lord Almighty will accomplish this.  It's like God was saying “I'm going to send someone who will restore the people of Israel to me.  This person will be a light to the Gentiles, and will bring my salvation to the ends of the earth AND it will be obvious once more that your God reigns.”  No power-hungry king could mess that up as hard as he tried.  No earthly power could thwart God's plan of redemption for his people.  It's true that bad things to happen.  God allows human beings free will and that is too often used for evil.  But that doesn't mean God isn't involved, it doesn't mean he isn't invested, God can and has orchestrated, changed, and/or stopped the plans of all kinds of people to get done what needs to get done.  God has been working, in his time, over the course of thousands of years, to achieve his bigger purpose. And what was the bigger purpose?  God's mission from the beginning was to redeem his world.  He did this through Jesus.  That little baby that the wise men knelt down and worshiped, that child that Herod felt so threatened by --- that child would grow to become the Savior of the world.  He would bring sight to the blind, freedom for the oppressed, he would proclaim good news to the poor.  He would preach the Kingdom of God and show the world a different way of living, ultimately giving up his own life voluntarily on a Roman cross.  In doing so, he became the final sacrifice for sin, providing a way for you and me and all people to be redeemed.  Because of Jesus' sacrifice, our sins can be forgiven and we can walk hand in hand with a holy God.  Because of Jesus, nothing separates us from God.  And then, three days after he died, he was resurrected, defeating evil and death and demonstrating to the world who HE is.  He is, after all, God.  Jesus is the Lord. Jesus is LORD of all.  Paul writes this in Colossians 1:15-20, The Son is the image of the invisible God, the firstborn over all creation. 16 For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. 17 He is before all things, and in him all things hold together. 18 And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. 19 For God was pleased to have all his fullness dwell in him, 20 and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.  Jesus is above all things.  Jesus is Lord. And over the course of 2000 years, rulers and kings and dictators and autocrats have tried to wipe out his influence.  They have misused his teachings, they have twisted the Gospel.  Like Herod, they have done all kinds of things to either try to eliminate the influence of Jesus or to use the Gospel for their own deceitful purposes.  And at times, it's been ugly and violent and really sad.  But this is TRUTH:  God will ensure that his purposes prevail.  Yes, in our sinful and broken world, all kinds of horrors will occur.  Vladimir Putin will think he's invincible.  Kim Jong Un will declare himself supreme ruler.  American politicians will think themselves unshakable.  You and I will experience heartbreak, loss, and illness.  And yet, Jesus is still Lord of all.  God is still working in our lives, God is still present with us in the middle of the mess, and Jesus is still in the business of transforming lives.  Friends, Jesus is on the throne, King of Kings and Lord of Lords.  The rulers of the world may oppose him but they are ultimately answerable to him.  Because he will come again. I'll stop there for now.  But I do have to ask this question:  Is Jesus Lord of your life?  More tomorrow. Blessings, Pastor Vicki    

Have you ever had an experience that changed your opinion or attitude on something? I mean, you thought you knew all the facts—until you went through a situation that completely changed your mind. In this program, guest teacher John Dickerson will do that by sharing two powerful testimonies that'll touch your heart.Main Points Three basic evidence categories to know that Jesus' radical claims are true: ANCIENT evidence – historical writers (Josephus, Suetonius, Tacitus, etc.) EXTERNAL evidence – an objective human record of Christ's impact on humanity. INTERNAL evidence – this is evidence that can only be known through experience. The power of “currents” In life we get carried along by different currents: Popularity, achievement, material possessions, relationships These currents while alluring and momentarily satisfying, are actually taking us into anxiety and we can't get out. You'll never know for sure if the ‘current' of Jesus will carry you to fulfillment unless you get into it. The “current” available to everyone: John 3:16 This “current” is the only one that brings salvation to anyone who believes. Jeremiah 29:13 Matthew 11:28 The fulfillment of Jesus is found in the space between religion and relationship. Broadcast Resource Download Free MP3 Message Notes Resource Page Additional Resource Mentions Why I Believe & Jesus Skeptic Book Bundle About Chip Ingram Chip Ingram’s passion is helping Christians really live like Christians. As a pastor, author, and teacher for more than three decades, Chip has helped believers around the world move from spiritual spectators to healthy, authentic disciples of Jesus by living out God’s truth in their lives and relationships in transformational ways. About John Dickerson John Dickerson is a prize-winning research journalist, a seminary-trained pastor, and a frequent commentator in national news outlets such as USA Today. Dickerson is the author of Hope of Nations, Jesus Skeptic and serves as the lead pastor of Connection Pointe Christian Church in the Indianapolis metro area. About Living on the Edge Living on the Edge exists to help Christians live like Christians. Established in 1995 as the radio ministry of pastor and author Chip Ingram, God has since grown it into a global discipleship ministry. Living on the Edge provides Biblical teaching and discipleship resources that challenge and equip spiritually hungry Christians all over the world to become mature disciples of Jesus. Connect 888-333-6003 Website Chip Ingram App Instagram Facebook Twitter Partner With Us Donate Online 888-333-6003

Have you ever had an experience that changed your opinion or attitude on something? I mean, you thought you knew all the facts—until you went through a situation that completely changed your mind. In this program, guest teacher John Dickerson will do that by sharing two powerful testimonies that'll touch your heart.Main Points Three basic evidence categories to know that Jesus' radical claims are true: ANCIENT evidence – historical writers (Josephus, Suetonius, Tacitus, etc.) EXTERNAL evidence – an objective human record of Christ's impact on humanity. INTERNAL evidence – this is evidence that can only be known through experience. The power of “currents” In life we get carried along by different currents: Popularity, achievement, material possessions, relationships These currents while alluring and momentarily satisfying, are actually taking us into anxiety and we can't get out. You'll never know for sure if the ‘current' of Jesus will carry you to fulfillment unless you get into it. The “current” available to everyone: John 3:16 This “current” is the only one that brings salvation to anyone who believes. Jeremiah 29:13 Matthew 11:28 The fulfillment of Jesus is found in the space between religion and relationship. Broadcast Resource Download Free MP3 Message Notes Resource Page Additional Resource Mentions Why I Believe & Jesus Skeptic Book Bundle About Chip Ingram Chip Ingram’s passion is helping Christians really live like Christians. As a pastor, author, and teacher for more than three decades, Chip has helped believers around the world move from spiritual spectators to healthy, authentic disciples of Jesus by living out God’s truth in their lives and relationships in transformational ways. About John Dickerson John Dickerson is a prize-winning research journalist, a seminary-trained pastor, and a frequent commentator in national news outlets such as USA Today. Dickerson is the author of Hope of Nations, Jesus Skeptic and serves as the lead pastor of Connection Pointe Christian Church in the Indianapolis metro area. About Living on the Edge Living on the Edge exists to help Christians live like Christians. Established in 1995 as the radio ministry of pastor and author Chip Ingram, God has since grown it into a global discipleship ministry. Living on the Edge provides Biblical teaching and discipleship resources that challenge and equip spiritually hungry Christians all over the world to become mature disciples of Jesus. Connect 888-333-6003 Website Chip Ingram App Instagram Facebook Twitter Partner With Us Donate Online 888-333-6003

If someone asked you: “How do you know Jesus actually lived?” or “Can we really trust the Bible?” what would you say? In this program, guest teacher John Dickerson will address these questions. He is going to unpack the evidence for Christianity and highlight notable Christians from history who changed our world.Main Points Three basic evidence categories to know that Jesus' radical claims are true: ANCIENT evidence – historical writers (Josephus, Suetonius, Tacitus, etc.) EXTERNAL evidence – an objective human record of Christ's impact on humanity. INTERNAL evidence – this is evidence that can only be known through experience. The power of “currents” In life we get carried along by different currents: Popularity, achievement, material possessions, relationships These currents while alluring and momentarily satisfying, are actually taking us into anxiety and we can't get out. You'll never know for sure if the ‘current' of Jesus will carry you to fulfillment unless you get into it. The “current” available to everyone: John 3:16 This “current” is the only one that brings salvation to anyone who believes. Jeremiah 29:13 Matthew 11:28 The fulfillment of Jesus is found in the space between religion and relationship. Broadcast Resource Download Free MP3 Message Notes Resource Page Additional Resource Mentions Why I Believe & Jesus Skeptic Book Bundle About Chip Ingram Chip Ingram’s passion is helping Christians really live like Christians. As a pastor, author, and teacher for more than three decades, Chip has helped believers around the world move from spiritual spectators to healthy, authentic disciples of Jesus by living out God’s truth in their lives and relationships in transformational ways. About John Dickerson John Dickerson is a prize-winning research journalist, a seminary-trained pastor, and a frequent commentator in national news outlets such as USA Today. Dickerson is the author of Hope of Nations, Jesus Skeptic and serves as the lead pastor of Connection Pointe Christian Church in the Indianapolis metro area. About Living on the Edge Living on the Edge exists to help Christians live like Christians. Established in 1995 as the radio ministry of pastor and author Chip Ingram, God has since grown it into a global discipleship ministry. Living on the Edge provides Biblical teaching and discipleship resources that challenge and equip spiritually hungry Christians all over the world to become mature disciples of Jesus. Connect 888-333-6003 Website Chip Ingram App Instagram Facebook Twitter Partner With Us Donate Online 888-333-6003

In this episode you will learn about: The Dead Sea Scrolls, discovered between 1947 in the caves of Qumran near the Dead Sea, are considered the greatest archaeological discovery of the 20th century. They contain over 900 manuscripts, offering profound insights into Jewish life and scriptural interpretation during the Second Temple period. The scrolls are attributed to a Jewish sect most likely the Essenes who withdrew from Jerusalem in protest against what they saw as a corrupt priesthood. They settled at Qumran, living in purity and waiting for the apocalyptic end of days. The discovery included stone vessels, ritual baths (mikvaot), and a scriptorium, all indicating a monastic, religious lifestyle deeply rooted in Scripture. There are three important historians that wrote about them: Philo of Alexandria, Josephus flavious and Pliny the Elder. Philo of Alexandria mentions that the essenes live in villages, not cities, to avoid moral corruption. They renounce wealth and personal property, living communally, they devote themselves to peace, agriculture, and virtue, rejecting war and slavery. Josephus flavius had the most information about the essenes, they reject pleasures, value virtue, and live communally without private property, they avoid marriage, live simply, and emphasize purity and ritual cleanliness, they follow strict discipline, practice daily prayers, and eat in sacred silence and their souls are believed to be immortal, and they view the body as a temporary prison. While Pliny the elder wrote only about the geographical location in his Natural history book and he says that the Essenes live near the Dead Sea, avoiding cities and women, they have no money, only palm trees and simplicity. Not much in details. Three Categories of Scrolls Biblical Canonical Texts: These are the oldest known Hebrew Bible manuscripts, predating the Masoretic Text our primary Hebrew Bible source by over 1,000 years. Every book of the Hebrew Bible was found—except Esther. Apocryphal and Pseudepigraphal Texts: These include works like 1 Enoch and the Book of Jubilees—books that were influential in early Judaism and Christianity, even if not canonized. Sectarian Texts: Unique to Qumran, these writings detail community life, beliefs, and regulations, including the Community Rule, War Scroll, and Thanksgiving Hymns. They reveal a society organized around purity, hierarchy, and eschatological expectation. For the complete Video online course check our website:  www.twinsbiblicalacademy.com/paid-courses

A Sermon for Good Friday St. John 19 by William Klock Every year, reading the passion narratives over the course of Holy Week, I always find myself at some point, at least for a little while, pondering Pontius Pilate.  If we read the Jewish historians Philo and Josephus, they leave us with the impression that Pilate held the Jews and their religion in disdain and relished any opportunity they gave him to exercise his military authority.  But then we read about him in the Gospels and we see a tired and exasperated government official who seems to just want to keep the peace.  These people for whom he has no great love and even less patience have arrested Jesus.  They can't legally execute him themselves, so they drag him before Pilate.  On the one hand Pilate has no interest in crucifying Jesus.  He doesn't like these people and he doesn't want to do their dirty work.  But he's also finding the whole situation a pain in the neck.  He was there to keep Caesar's peace and the Jews weren't making it easy for him.  And so he had Jesus brought to him and he asked, “Are you the King of the Jews?”  And Jesus responded, “Are you asking because you're interested or because that's what you've heard people say about me?”  And Pilate responds, “Am I a Jew?  Why should I care if you're King of the Jews or not?  It's your skin on the line.  Your own people—your own priests!—arrested you and handed you over to me.  I'm giving you a chance to explain yourself.  So what do you have to say?” Jesus goes on to explain in those well-known (and often misunderstood words), “My kingdom is not from this world.  If it were, my disciples would have taken up arms to save me from the soldiers of the high priest.”  And Pilate, confused and getting annoyed asks, “So are you a king or not?”  And Jesus responded, “You're the one calling me a king.  I was born for this.  I have come into the world to bear witness to the truth.  Everyone who belongs to the truth listens to my voice.”  And we can hear the annoyance and the exasperation in Pilate's famous answer, “What is truth?”  And with that he went back out to address the Judeans.  He didn't understand what Jesus was saying, but that didn't mean Jesus was guilty.  Pilate went out and told them as much.  It was usual for the governor to free a Jewish prisoner at Passover, so Pilate offered them a choice: Jesus or Barabbas.  Barabbas was a monster.  Surely they'd choose Jesus, because they certainly didn't want Barabbas out of prison.  For that matter, Pilate didn't want Barabbas out of prison!  But, no, to Pilates' great surprise, they shouted out for the release of Barabbas and the crucifixion of Jesus.  Pilate gave up.  He symbolically washed his hands and declared to the people, this is on you, not me.  And they took Jesus off to die. Just like Pilate, people have been stumbling over these words of Jesus for two thousand years.  People hear him say that his kingdom is not from or not of this world and they then say to us, “Well, then leave me alone.  Go worship in your church and leave the rest of us be.  Enjoy your pie in the sky when you die.”  Even Christians have misunderstood this to mean that we should disengage from the world.  But that's not it at all.  Jesus' kingdom may not be from this world, but it is most certainly for this world.  It's the only hope this world has.  It's what Jesus means when he tells us to pray “on earth as it is in heaven”—to look forward to, to hope for, and to pray for that day when God has set his creation to rights, when earth and heaven and God and man are back together as they—as we—should be.  As he created it all and us in the beginning.  This is what Jesus bore witness to and it's what we, forgiven and washed and filled with his Spirit are called not only to pray for but to witness to the world and the people around us.  It's that kingdom that comes not by the sword—which is the only kind of kingdom Pilate could think of.  Instead, it's the kingdom that comes by the love we saw last night as Jesus shared bread and wine with his disciples and then washed their feet.  It's the kingdom that we see coming today, on Good Friday, as Jesus goes to the cross. On Good Friday, at the cross, all the great stories of the love of God come together in one place.  As John tells us the story of Good Friday, he brings all these other stories together.  There's Psalm 22 and Psalm 69 and there's Isaiah and Zechariah, and there's the Passover lamb whose bones were not broken and it all points us to the big story of the God of Israel and his people and his love for them—a love that was meant to be, through them, for everyone and for all of creation.  They were his agents for challenging the power of evil in the world, for being light in the darkness.  And, of course, as we read the Old Testament, we see that their story—not very surprisingly—their story got stuck in the very problem for which it was supposed to be an answer—the great problem of rebellion and sin.  And yet, Israel's failure was God's opportunity to announce his love once again.  He would be faithful to his people.  He would send his Messiah and his Messiah would fulfil his purposes for the world. Think of that bigger story.  Going back almost to the beginning we're told about the men of Babel and their tower.  They'd lost all knowledge of their creator.  They grasped at divinity themselves, reaching towards heaven.  God confused their languages.  There's that “What is truth?” question all the way back there!  And there, in the midst of deep darkness, just as the human race seems well and truly and utterly lost, God shows up to make himself known to Abraham and to announce that through Abraham and his family, he will make himself known to the world.  A glimmer of light in the darkness.  And then that family winds up enslaved in Egypt, so the Lord sends Moses to confront Pharaoh and to lead his people out of bondage—and Passover happens.  There are centuries of ups and downs for Israel, but each time things go bad, the Lord sends a deliverer.  And then finally he gives Israel a king—Saul—and the Philistines kill him.  So the Lord raises up the lowly shepherd, David, who establishes a great kingdom and the Lord promises him a future heir who will be God's own son and who will rule forever and ever.  And then more centuries of ups and downs, of faithfulness and failure—mostly failure—until Babylon brings Israel down in shame and takes her off into exile.  And when Israel is at her lowest, shamed and disgraced, that's when the Lord points to her through the Prophet and declares: Behold, my servant.  And he gives the Prophet Daniel, sitting in the shame of exile, a vision: the great empires rise from the sea, but over them all the Lord exalts the son of man as their judge. And, Brothers and Sisters, this story echoes all through our Good Friday Gospel today.  We see Rome, another of those imperial monsters rising from the sea.  And Rome does what Rome did best, brutally killing a rebel king.  John shows us Pilate as he brings Jesus out to the people the day before Passover and announced, “Behold your king!”  But those Sadducee priests didn't want a Messiah any more than they wanted a resurrection.  In fact, they didn't want a Messiah so much that they shouted out the unthinkable, “We have no king but Caesar!”  John shows us Babel and Egypt and Philistia and Babylon at their worst and then he shows us the seed of Abraham, the one greater than Moses, the son of David, the servant of the Lord and declares, “Behold the man!  Behold your king!” And yet, for all it seems that Rome and the Sadducees are out of control, they never really are.  As in Daniel's vision, the beasts rise from the sea and they rage, but the God of Israel never ceases to be sovereign.  Even in their evil, the beasts of empire serve his purpose.  So, ironically, it's Pilate the Roman governor, the man cynical of the very idea of truth, who in God's providence, declares the truth to the people as he announces to them, “Here is your king!”  Even as the priests protest his placard on the cross, Pilate again stands firm on the truth, insisting, “What I have written, I have written.”  John powerfully reminds us that even this cynical, self-serving servant of Caesar will serve the Lord's purposes.  Jesus had said to Pilate, “You have no authority over me unless it is given to you from above.”  So Rome does what Rome does best.  It mocks and it kills and yet, in doing that, it providentially serves God's purposes and proves the point that the God of Abraham and Moses and David does not fight the battle against evil with the weapons of the world, but with love.  Everyone that day thought that Caesar had won.  The devils were dancing with joy that Friday.  And yet Caesar and the priests and the devils all played right into God's hand.  As evil rose to its full height, as it was concentrated all in one place, God won the victory against it on Good Friday. At the cross, God's project to set his creation to rights is finally accomplished.  This why John opens his Gospel with those powerful echoes of Genesis.  In Genesis we read that in the beginning God created the heavens and the earth.  John echoes those words as he tells us that in the beginning was the word and the word became flesh and dwelt amongst us—bringing heaven and earth back together.  All through John there are these creation themes.  There's light and darkness.  There's the seed that will bear fruit and multiply.  And now on Friday, the sixth day of the week, the day when God crowned his work of creation with the creation of man to rule his new world, John shows us Pilate bringing out Jesus, robed in purple and wearing a crown of thorns, and he declares to the people, “Behold the man!”  Jesus is the true image of God and the world is so mired in rebellion and sin that God's own people, confronted with the image of God in Jesus can only shout out, “Crucify him!”  The people who prayed for the return of the Lord to his temple, turned their eyes away when he did return and demanded his death.  They were so mired in darkness that they couldn't bear the light. And yet the love of God marched sovereignly on—to the cross.  At the end of the sixth day in Genesis, God finished his work and now on this sixth day in John's Gospel we hear Jesus announce that “It is finished” as he takes his last breath.  It was finished.  His work was accomplished.  Humanity was forgiven and creation was healed.  Evil had risen to its full height, giving the love of God the opportunity to rise even higher on the cross.  Of course, no one understood that on Friday.  It would take the resurrection, in which Jesus was vindicated by his Father, in which his victory was brought out into the light for everyone to see, it would take that before they would know and understand and believe.  But on the cross, as Jesus breathed his last and slumped, hanging on those nails, it was finished.  Once and for all.  A full, perfect, and sufficient sacrifice for the sins of Israel, for the sins of all of the nations—for the sins of the whole world.  A sacrifice that would finally heal the breach and bring an answer to our prayer: on earth as it is in heaven. And now, Brothers and Sisters, you and I stand gathered at the foot of the cross, confronted by the very image of God and by his amazing love.  Here is the man who represents what we were created to be in the beginning and what, if we will only commit ourselves to him, God will make us to be.  Here is our King, who has inaugurated his kingdom—this new creation, this world set to rights, a world founded on love—and not the world's idea of love, but the love defined by the story of God and his people and by Jesus' sacrificed for us on the cross.  Here we're confronted by the King and his kingdom and by a vision of the world set to rights.  What will we do?  We are so often stuck in the kingdom of Caesar.  We put our trust in Caesar's sword and in Caesar's coins—even in Caesar's gods.  Like those Sadducee priests who were so dead set on holding on to what they had, that they declared the unthinkable, that they declared the very thing they knew so well was false: “We have no king but Caesar.”  And John reminds us today that whatever power Caesar may have, has been given to him by God and to fulfil his purposes, not Caesar's.  Brothers and Sisters, let go of Caesar and take hold of Jesus.  Let go everything else and take hold of the love of God made manifest at the cross. Good Friday reminds us.  We look up to the cross and we see Jesus.  Behold the man.  Behold the king.  He is the image of God and as we look in his face we see the God who loved his people, who loved the world so much, that he gave his own son that we might be forgiven and set to rights and welcomed back into his fellowship—who sent his son not to condemn, but to save.  Here is the good shepherd who lays down his own life for his sheep out of love.  Here is the one who shows the greatest love we can ever know as he lays down his life for his friends.  Jesus, having loved his own who were in the world, loved them to the uttermost.  This love we see at the cross is the very love that shone so brightly out of the darkness at the very moment when we thought the light had been overcome.  This is the love that redeems and renews us, but even more important than that, this is the love that glorifies the God who is love. And so, Brothers and Sisters, this Good Friday, be transformed by this love.  Our brother and our king has given his life and by that love he gives us life and hope and a lens through which we should, more and more each day, see every part of our lives and every part of the world.  This is the love that forgives our sins and heals our hurts.  This is the love that is making creation new and that, one day, will wipe away our tears.  This is the love that we, as Jesus' people, manifest to the world.  This is the truth we witness for the sake of the world and to the glory of God.

Sean is the host of @restitutio8765 . He is the pastor of Living Hope Ministries Internal ( @livinghopelatham ) He is also on the board of the Unitarian Christian Alliance ( @UnitarianChristianAlliance ). In this video we discuss his recent series on the history of Corinth the city and what that informs us about the epistles to the Corinthian church and early christianity more broadly. We mention Aquila, Augustus, Bacchus, Bruce Winter, Cayla Mayo, Claudius, Crispus, Cybele, Dale Martin, Dionysus, Gaius (Caesar), Gaius, Hercules, Homer, James Walters, Jerome Murphy O'Connor, Jesus, Job, Joseph Fitzmyer, Josephus, Julius Caesar, Juvenal, Celsus, Lucius Caesar, Mummius, Nero, Paul, Philo, Plato, Pliny the Elder, Pliny the Younger, Plutarch, Priscilla, Sosthenes, Tiberius, Titius Justus, Trajan, Victor Gluckin, Will Barlow, Zach Mayo, Zephaniah and more. Corinthians series - https://youtube.com/playlist?list=PLN9jFDsS3QV2PFMHm0Vd4JWrDPxW8Zvc8&si=gT9abVPqRy0sYn_Q

In this session, biblical scholar John Dominic Crossan explores his proposal to reconstruct Easter, focusing on Paul's understanding of "the mystery of God." Crossan argues that this mystery refers to how God allowed Jesus, as Messiah, to be executed by Roman civilization to reveal its inherent injustice, while simultaneously vindicating Jesus through resurrection to reveal the justice of creation. He proposes that historically, the earliest interpretations of Jesus's exaltation were likely focused on individual ascension rather than resurrection, and that it was Paul who transformed this understanding into universal resurrection as an in-time process rather than merely an end-time event. Crossan contrasts Western Christianity's individual resurrection imagery with Eastern Christianity's universal resurrection imagery, arguing that the Eastern tradition is more faithful to Paul's original vision. He concludes by suggesting that Paul's cosmic justice concept serves as a metaphor for humanity's evolutionary challenge of sustainability, and proposes that both theists and atheists should focus on cosmic evolution rather than debating God's existence. You can WATCH the conversation on YouTube To access all 5 of Crossan's lectures, submit questions, and join future live streams, head here to join the class. John Dominic Crossan, professor emeritus at DePaul University, is widely regarded as the foremost historical Jesus scholar of our time. Previous Podcast Episodes with Dom & Tripp Paul, Josephus, & the Challenge of Nonviolent Resistance Paul, Rome, & the Violent Normalcy of Civilization Paul & the Fictional History of Luke-Acts Paul & Thecla Ask JC Anything Diana Butler Bass & John Dominic Crossan: The Resurrection of Jesus Brian McLaren & John Dominic Crossan: The Message of Jesus & the Judgement of Civilization Brian Zahnd & John Dominic Crossan: God, Violence, Empire, & Salvation Why the Biblical Paul is Awesome Christian Resurrection & Human Evolution The Cross & the Crisis of Civilization The Coming Kingdom & the Risen Christ The Parables of Jesus & the Parable of God How to think about Jesus like a Historian the Last Week of Jesus' Life Jesus, Paul, & Bible Questions Saving the Biblical Christmas Stories the most important discovery for understanding Jesus The Bible, Violence, & Our Future Resurrecting Easter on the First Christmas   From Jesus' Parables to Parables of God  Render Unto Caesar on God & Empire Join Dom Crossan at ...Theology Beer Camp | St. Paul, MN | October 16-18, 2025 3 Days of Craft Nerdiness with 50+ Theologians & God-Pods and 600 new friends. ONLINE CLASS ANNOUNCEMENT: The Many Faces of Christ Today The question Jesus asked his disciples still resonates today: "Who do you say that I am?" Join our transformative 5-week online learning community as we explore a rich tapestry of contemporary Christologies. Experience how diverse theological voices create a compelling vision of Jesus Christ for today's world. Expand your spiritual horizons. Challenge your assumptions. Enrich your faith. As always, the class is donation-based (including 0), so head over to ManyFacesOfChrist.com for more details and to sign up! _____________________ Hang with 40+ Scholars & Podcasts and 600 people at Theology Beer Camp 2025 (Oct. 16-18) in St. Paul, MN. This podcast is a Homebrewed Christianity production. Follow the Homebrewed Christianity, Theology Nerd Throwdown, & The Rise of Bonhoeffer podcasts for more theological goodness for your earbuds. Join over 80,000 other people by joining our Substack - Process This! Get instant access to over 45 classes at www.TheologyClass.com Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

Death, judgment, the end—these terrifying visions marked by chaos, the Mark of the Beast, and a looming Antichrist often haunt believers' imaginations. For many, eschatology stirs a mix of fear and fascination, shaped by teachings of a coming tribulation or a rapture to escape it all. But what if the story of Revelation isn't a distant prophecy to dread, rather a historical and spiritual reality that shifts how we live today? The Bible offers clarity, not confusion, and understanding its context can replace anxiety with purpose.Jenny Mire returns to discuss the mysteries of eschatology in this episode of The Revelations Podcast. Host Reagan Kramer welcomes back this beloved guest from The Rooted Truth, continuing their conversation from “Freedom from Fear: Understanding the End Times.” Jenny dives deeper into the Mark of the Beast, the fall of the Second Temple, and the transition from the Old to New Covenant. With historical insight and scriptural grounding, she challenges modern assumptions about Revelation, Daniel's 70th Week, and the Olivet Discourse—pointing to a Kingdom already at work. This episode is for anyone wrestling with fear of the end times. Fear not the end. Revelation is less about destruction and more about embracing God's plan. Walk away with a fresh perspective, free from speculation and feel empowered to embrace your role in the Kingdom of God today. Here are three reasons why you should listen to this episode:Uncover the historical truth behind the Mark of the Beast and its first-century fulfillment under Nero's Rome.Understand how the fall of the Second Temple marked the end of the Old Covenant, reshaping eschatology's meaning today.Gain freedom from end-times fear by embracing the Kingdom of God as a present, growing reality.Become Part of Our Mission! Support The Revelations Podcast:Your support fuels our mission to share transformative messages of hope and faith. Click here to learn how you can contribute and be part of this growing community!ResourcesMore from the Revelations Podcast hosted by Reagan Kramer: Website | Instagram | Apple Podcast | YoutubeThe Rooted Truth Podcast hosted by Jenny MireThe Rooted Truth: Join the community | Get the app | Instagram | WebsiteRaptureless by Dr. Jonathan WeltonAntiquities of the Jews by JosephusWars of the Jews by Josephus Bible VersesJeremiah 31:31-34Daniel 9:26-27Daniel 12:11Matthew 26Matthew 13Mark 1:14-15Luke 17:20-21Luke 21:20-21Acts 2 1 John 2:181 John 2:22-23Revelation 13:16-18Connect with Jenny: Instagram | WebsiteThis Episode is brought to you by Advanced Medicine AlternativesGet back to the active life you love through natural & regenerative musculoskeletal healing: https://www.georgekramermd.com/Episode Highlights[2:46] Eschatology and DispensationalismEschatology is the study of end times, a topic often cloaked in mystery and fear about the world's final days. A familiar futuristic lens paints Revelation, the Olivet Discourse, and Daniel's 70th Week as events yet to unfold—think seven-year tribulations, a rebuilt temple, and a dramatic rapture.Different perspectives like Preterism shift the focus to the first century, sparking curiosity from their prior episode, “Freedom from Fear,” It sets the stage for a deeper dive into what “end times” truly means.[5:18] Historical Context and HermeneuticsDecoding Scripture begins with asking who, what, when, where, and why.[5:34] Jenny: “We have to use the right hermeneutics when studying the Bible…that's asking ourselves the who, what, when, where, why?... And when we do that, I think things make more sense.”The Bible wasn't written to us directly, yet its living truth shines through when viewed through the lens of its original audience. Between Christ's death in 30 AD and the Second Temple's fall in 70 AD, a 40-year window unfolds, rich with meaning for understanding prophecy. This period marks a covenantal shift, urging listeners to rethink timelines and contexts often overlooked in modern teachings.[7:09] The Overlapping CovenantsJenny delves into the overlapping covenants during the 40 years between Christ's death and the fall of the Second Temple.Hebrews 8 reveals the New Covenant's superiority, with Jenny reading how the old system grew obsolete yet lingered until the temple's destruction. The temple stood as symbolism for  "heaven and earth," a concept rooted in Jewish thought and detailed by historian Josephus. Christ's blood at the Last Supper seals the New Covenant, coexisting with the fading old until 70 AD, when its end reshapes everything.[23:16] The Kingdom of God and the Early ChurchJesus' words in Mark 1:14 and Luke 17:20-21 declare the Kingdom of God as a present reality within us. [25:39] Jenny: “The kingdom of God is not coming with signs to be observed, nor will they say, look, here it is. There it is, for behold, the kingdom of God is in your midst.” Quoting Luke 17:20-21Parables like the mustard seed and leaven illustrate its gradual, unstoppable growth, a vision the early church embraced amid shifting covenants. Daniel's prophecy of a stone crushing empire aligns with this first-century arrival, as believers saw Christ's reign begin. Living in the "last days" of the Old Covenant, they focused on spreading the gospel, not awaiting a far-off end.[34:13] The Mark of the Beast and Historical ContextJenny explains the different views on the Mark of the Beast, including the spiritual mark and the literal mark.[36:03] Jenny: “He causes all those small and great, rich and poor, free and slave to receive a mark on their right hand and on their foreheads, and that no one may buy or sell except those who have the mark or the name of the beast or the number of his name.” Quoting Revelation 13:16-17Revelation 13's imagery of a mark on hand or forehead ties to first-century Rome.Nero's rule demanded allegiance for marketplace access—ashes marked those who bowed to Caesar. Persecution surged as Christians refused, facing exclusion or worse, a reality Josephus records with chilling detail. The number 666 (or 616 in some texts) links to Nero's name in ancient numerology, grounding this symbol in history, not future dread.[45:59] The Antichrist and the Abomination of DesolationConfusion swirls around the Antichrist, a term absent from Revelation but vivid in John's letters as a first-century Gnostic heresy denying Christ's flesh. History unfolds with the "abomination of desolation" in 70 AD, when Roman armies surrounded Jerusalem, fulfilling Jesus' warning in Matthew 24 and Luke 21. Christians fled as God provided an escape, leaving no record of their deaths amid the temple's ruin. This event, as explained in Daniel, dismantles futurist expectations of a third temple, rooting prophecy in the past.[57:25] The Mission of the Church and Spiritual Gifts[58:27] Reagan: “Lord, what do you want to teach me? You know, through this, and I find… when I don't go to all the resources I have, like, I get so excited because I think he is teaching me through the power of the Holy Spirit.”Jenny emphasizes the mission of the church to share the gospel and make disciples.Spiritual gifts ignite this calling, edifying the body of Christ to fill the earth, as Jenny envisions a mature church triggering Jesus' return. Humbling ourselves before the Holy Spirit unlocks this purpose, shifting focus from fear to action. Attacking the enemy's vulnerabilities, not just observing his moves, defines the church's offensive role in this Kingdom age.[1:08:01] Eschatology and Our CallingClarity replaces chaos when eschatology aligns with history. Again, Revelation is less about destruction and more about Christ's triumph. Freedom flows from shedding futuristic fears—no Antichrist looms, no temple awaits rebuilding—leaving us to live boldly now. Jenny's journey with The Rooted Truth (therootedtruth.com) offers tools like Bible studies on Revelation, Daniel. Let us embrace our identity as Kingdom ambassadors, rooted in peace and purpose for today.About JennyJenny Mire is a passionate Bible teacher, author, and co-founder of The Rooted Truth, where she equips believers to dig deep into Scripture and live out their faith with boldness. Known for her insightful studies on eschatology, she challenges conventional end-times narratives with historical and biblical clarity, as showcased on The Revelations Podcast. Alongside Lori Brazier, Jenny co-hosts The Rooted Truth Podcast and leads a vibrant community through retreats, virtual Bible studies and an app fostering connection and growth.Once a reluctant student of history and writing, Jenny's journey with the Holy Spirit transformed her into a dedicated scholar of God's Word, authoring comprehensive Bible studies on Revelation and Daniel. She channels her energy into empowering women to embrace their identity in Christ and the mission of His Kingdom. With a heart for truth and a call to humility, Jenny's work inspires listeners to shed fear, seek the Spirit's guidance, and step into their role as ambassadors of a present, thriving Kingdom.Connect with Jenny on her website and Instagram.Enjoyed this Episode?If you did, subscribe and share it with your friends!Post a review and share it! If you enjoyed tuning in about generational curses and how to break them, leave us a review. You can also share this with your friends and family. Explore how the Mark of the Beast and end-times prophecies find their roots in first-century history. Discover a fresh perspective on Revelation that frees you to live boldly in the Kingdom of God today.Have any questions? You can connect with me on Instagram.Thank you for tuning in! For more updates, tune in on Apple Podcasts. 

Show NotesWe welcome again our great friend John Nelson as our guest. John has started an excellent academic blog, “Behind the Gospels”, which we discuss at length. We cover individual issues that John has covered, especially whether Matthew the disciple was the author of Matthews Gospel. We couldn't hold back from asking about some hot topics, such as whether ‘John' knew the synoptic gospels or ‘Luke' had read Josephus. The discussion also extended to wider issues like the cultural influences behind the Gospels, what we can say on the degree of factual material in them and the authority that traditions about Jesus's words and deeds may have held in the period before the gospels were written. Links:www.BehindtheGospels.com Doubts Aloud Links:Please give feedback and ask questions using:  doubtsaloud@gmail.com

In this session, biblical scholar John Dominic Crossan examines the fundamental conflict between two competing visions in the ancient world: divine deliverance and human resistance. He contrasts the positions of two self-identified Pharisees - Paul and Josephus - revealing how Josephus portrayed Rome's imperial power as divinely ordained while Paul offered a radical alternative vision. Most provocatively, Crossan uncovers evidence of organized nonviolent resistance movements in first-century Judaism that predated Jesus and Paul, suggesting these movements connected Pharisaic beliefs about the resurrection with nonviolent opposition to empire. This historical context illuminates Jesus' command to "love your enemies" as a form of nonviolent resistance, challenging us to consider whether humanity must embrace Paul's radical vision of justice over empire to become a sustainable species. Through archaeological and textual evidence, Crossan demonstrates how these competing worldviews physically manifested in the ancient world, ultimately asking whether Paul's alternative vision remains our best hope against escalating violence. To access all 5 of Crossan's lectures, submit questions, and join future live streams, head here to join the class. You can WATCH the conversation on YouTube John Dominic Crossan, professor emeritus at DePaul University, is widely regarded as the foremost historical Jesus scholar of our time. He is the author of several bestselling books, including The Historical Jesus, How to Read the Bible and Still Be a Christian, God and Empire, Jesus: A Revolutionary Biography, The Greatest Prayer, The Last Week, and The Power of Parable. He lives in Minneola, Florida. Previous Podcast Episodes with Dom & Tripp Paul, Rome, & the Violent Normalcy of Civilization Paul & the Fictional History of Luke-Acts Paul & Thecla Ask JC Anything Diana Butler Bass & John Dominic Crossan: The Resurrection of Jesus Brian McLaren & John Dominic Crossan: The Message of Jesus & the Judgement of Civilization Brian Zahnd & John Dominic Crossan: God, Violence, Empire, & Salvation Why the Biblical Paul is Awesome Christian Resurrection & Human Evolution The Cross & the Crisis of Civilization The Coming Kingdom & the Risen Christ The Parables of Jesus & the Parable of God How to think about Jesus like a Historian the Last Week of Jesus' Life Jesus, Paul, & Bible Questions Saving the Biblical Christmas Stories the most important discovery for understanding Jesus The Bible, Violence, & Our Future Resurrecting Easter on the First Christmas   From Jesus' Parables to Parables of God  Render Unto Caesar on God & Empire Join Dom Crossan at ...Theology Beer Camp | St. Paul, MN | October 16-18, 2025 3 Days of Craft Nerdiness with 50+ Theologians & God-Pods and 600 new friends. ONLINE CLASS ANNOUNCEMENT: The Many Faces of Christ Today The question Jesus asked his disciples still resonates today: "Who do you say that I am?" Join our transformative 5-week online learning community as we explore a rich tapestry of contemporary Christologies. Experience how diverse theological voices create a compelling vision of Jesus Christ for today's world. Expand your spiritual horizons. Challenge your assumptions. Enrich your faith. As always, the class is donation-based (including 0), so head over to ManyFacesOfChrist.com for more details and to sign up! _____________________ Hang with 40+ Scholars & Podcasts and 600 people at Theology Beer Camp 2025 (Oct. 16-18) in St. Paul, MN. This podcast is a Homebrewed Christianity production. Follow the Homebrewed Christianity, Theology Nerd Throwdown, & The Rise of Bonhoeffer podcasts for more theological goodness for your earbuds. Join over 80,000 other people by joining our Substack - Process This! Get instant access to over 45 classes at www.TheologyClass.com Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

Up To Jerusalem - Teaching 8 Scripture - Matthew 24:15 - Matthew 25:13 Luke 21, Mark 13 and Matthew 24-25 all have the story of Jesus' Mt. Olivet Discourse with His disciples. In today's opening verses in Matthew 24:15ff, we hear Jesus answering the questions we left off with last week.   The two questions the disciples asked Jesus:     1.    When will these things you are telling us happen to the temple     2.    What will be the sign of your return They are thinking that these two questions coincide one with the other…. As we now know - that was not the case.   Jesus is giving a forewarning of what would befall Jerusalem. (The fall happened in the year 70AD when the Roman General Titus laid siege to Jerusalem and ultimately leveled it to the ground.) Jesus' answer contains responses for both the questions.  The Abomination that causes Desolation - three options of what this might be were shared last week - but only one seems to fit the time frame: An event in winter 67/68AD -  the temple was profaned by Jewish insurgents. Pastor reads about the event from Josephus' writing: The Jewish War.  During this event the insurgents caused division within the Jewish community.  It's a good possibility that this event caused believers in Jesus in the city of Jerusalem to begin fleeing the city by those who took Jesus' words literally. They left because they could see what was coming and Jesus had warned them about what was coming. They fled across the Jordan River and they were protected from the siege by Titus which began shortly after the insurgent uprising.  Those who fled were protected from all that followed.  Over 1 million people died in the siege of Jerusalem. In Luke 21:20-24 we read: “When you see Jerusalem being surrounded by armies, you will know that its desolation is near. Then let those who are in Judea flee to the mountains, let those in the city get out, and let those in the country not enter the city. For this is the time of punishment in fulfillment of all that has been written. How dreadful it will be in those days for pregnant women and nursing mothers! There will be great distress in the land and wrath against this people. They will fall by the sword and will be taken as prisoners to all the nations. Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled.” UNTIL THE TIMES OF THE GENTILES ARE FULFILLED - This passage in Luke has been fulfilled in our day.  Pastor shares a brief history of the city of Jerusalem from 70AD to the mid 20th century of when the city of Jerusalem was dominated by gentiles. Romans Byzantines Persians Byzantines Crusaders Ottoman Turks WWI British control WWII - The Jewish people were given a homeland in 1948 Six Day War - 1967 City of Jerusalem came under control of the Jewish people and has remained in their control in an uneasy peace. THIS IS SOMETHING JESUS SAID AND IT WAS FULFILLED IN OUR LIFE TIME. "The times of the gentiles are fulfilled"... what does that mean?  Does that refer simply to gentile control of Jerusalem? Or does it mean far more? Romans 9, 10, and 11 talk about the Jewish people returning to the Messiah. When they return to Him - the end comes!  We don't know the day or hour - but He tells us when we see these things happening, look up because our redemption is drawing near. Jesus' final return will be like lightening filling the sky. He will come on cloud in great glory! As the discourse continues in Matthew 24 - 25 we read about the following:     ⁃    Fig Tree Imagery - Jesus prophesies that the end is near when we again see Israel beginning to flourish then we know “summer is near” (the end is coming)     ⁃    Jesus says, “This generation will certainly not pass away until all these things have happened.”  THIS GENERATION - generation in Greek has multiple meanings - one meaning refers to “this people” the other to “this nation” and in Aramaic (Jesus' language of the day) the word for generation and the word for nation are the same word. It may well be that what Jesus is declaring is that the Jewish people will not come to an end - they will survive. And they have.     ⁃    Judgement by fire     ⁃    Be awake!     ⁃    Do not grow weary in doing what is right     ⁃    Follow Jesus - receive Him as King, Savior and Lord     ⁃    Last days and times will be difficult - so we are called to walk close to God     ⁃    Then Jesus shares several parables to emphasize what He has been teaching.     ⁃    The Parable of the Ten Virgins - Be ready for Jesus' return.  Pastor shares what Jewish weddings were like in Jesus' day and how knowing that brings insight to this parable to be encouraged to be awake and to be ready for Christ's return. Join us next time as we continue with the story of “Up to Jerusalem” as Jesus travels to the cross. Our website –  https://www.awakeusnow.com Watch the video from our website! https://www.awakeusnow.com/2-year-study-of-the-gospels-upper Watch the video from our YouTube Channel!! https://www.youtube.com/playlist?list=PLTaaqrC3dMOzMkhPyiNWwlJRpV6Bwpu01 Up to Jerusalem is a study of the final weeks of Jesus' ministry concluding with His resurrection and ascension, using the books of Matthew, Mark, Luke and John together with material from ancient sources and recent discoveries.  Up to Jerusalem is part four of our Two Year Study of the Gospels. Up To Jerusalem is the story of the plan of God to redeem the world, and the story of a Savior willing to obey the Father's plan. As we study Jesus' final days, we will be impacted as we discover the Love of God for each one of us.  This study is great for large group, small group or home group study and can be started at any time.

In this episode, Steve Wood examines the historical and biblical reality of Noah's Ark and the flood. He challenges the common skepticism, emphasizing that belief in the flood is crucial for maintaining core Christian faith. Wood highlights Jesus' references to the flood in Matthew and draws on early Church Fathers and historians like Josephus, who affirmed its truth. The episode also discusses the Ark's dimensions and its supposed resting place on Mount Ararat, encouraging parents to teach children about the event's reality and its spiritual significance.  Referenced in this episode:  Matthew 24:38-39 1 Peter 3:19-21 2 Peter 2:4-5 We appreciate your interest in learning about biblical prophecy! If you are enjoying what you're listening to, please share with your friends & family. This podcast remains possible due to the support of our listeners. For more resources, visit us online at www.Luke21.com or www.BibleforCatholics.com 

While escorting Jesus to his home, Zaccheus is overcome by the power of the Holy Spirit and born again through repentance and faith. As they stand in the street, they are surrounded by a great crowd of disciples and onlookers. According to the ancient Roman historian Josephus, approximately two million pilgrims would flood into Jerusalem to celebrate Passover, so the crowds must have been enormous. In this atmosphere the religious excitement is high. Every miracle Jesus does adds to the growing conviction that He is indeed their Messiah and that when He arrives in the capital city, He will begin a revolution to free them from Rome's bondage, like Moses freed them from Egypt's. Unfortunately, in spite of all that Jesus has said earlier (Lk 9:22,44; 18:31-34), even His disciples are caught up in this misguided fervor. So He addresses a parable to them which is intended to correct their thinking so that when He does come to judge the earth, they will not be ashamed. To purchase Pastor Steve's newest book Understanding Romans: Life-Changing Lessons from Paul's Greatest Letter, visit Amazon.  Also check out our website at lifelessonspublishing.com for additional resources for pastors and leaders. We have recorded classes and other materials offered at no charge.   

Jesus Is The Way - Humility To Glory (5)  (audio)  David Eells – 3/30/25  I'm going to continue with our study on Jesus is the Way – Humility to Glory and talk with you today about who and what is blessed of God and what it truly means to be blessed.   Father, in the Name of Jesus, we ask that You open our understanding. Help us, Lord, to retain the things that You say to us. We need the Holy Spirit to bring to our remembrance everything, Lord, to protect us, to guide us, and to give us wisdom in the days to come. We hold fast to that promise because we need so much, Lord, that Your Spirit will bring these things to our remembrance again. Thank You, Lord, for blessing our minds. We know that our minds were created to be much more useful than they have been under the curse. We also know that according to Galatians 3:13, Jesus bore the curse for us and, therefore, Lord, we know that You're working to restore our minds today. We thank You for that, Lord. Father, we want to understand what Jesus did for us. We want to be able to exercise faith in Your Will. And in order to know Your Will, we need to have knowledge, Lord, so we ask You to open our knowledge and give us understanding, in Jesus' Name. Thank You, Father! Praise You, God!   Now some people may be wondering, “David, what does that word ‘blessed' actually mean? What is it to be ‘blessed?'” So let's go first to Deuteronomy 28 because the first 14 verses speak of that, and we can translate these into what they mean for us in our day.   (Deu.28:1) And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God (“Hearken” there is the Hebrew shama meaning “to hear and obey.” Not just be hearers of the Word but be doers of the Word {James 1:22}.), to observe to do all his commandments which I command thee this day (We know that the Lord has given us commandments in our Covenant, too. We need to be diligent to study them and obey them, and we know that by faith, God's Grace gives us power to do just that.), that the Lord thy God will set thee on high above all the nations of the earth. This not talking about our physical nation where we live; this is talking about our spiritual nation. We are the nation of Israel. We who have been born again and believe in the sacrifice of Christ, according to Romans 11, have been grafted into the olive tree called “all Israel.” So we are Israel, not physical Israel, but spiritual Israel.     (Deu.28:2) And all these blessings shall come upon thee, and overtake thee, if thou shalt hearken unto the voice of the Lord thy God. (3) Blessed shalt thou be in the city, and blessed shalt thou be in the field. (4) Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy beasts, the increase of thy cattle, and the young of thy flock. (5) Blessed shall be thy basket and thy kneading-trough. That was very important to them in those days, and this could translate into a few different things for us today, but basically, this was their livelihood and their food.    (Deu.28:6) Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. (So whether you're coming or whether you're going, meaning just about everywhere you are, you're going to be blessed.) (7) The Lord will cause thine enemies that rise up against thee to be smitten before thee… Now, we know that our enemies are both natural and spiritual, and Paul tells us this in (Eph.6:12) For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual [hosts] of wickedness in the heavenly [places]. The Lord has promised us victory if we will “hearken” diligently unto His Voice, meaning if we will keep His commandments.     (Deu.28:7) The Lord will cause thine enemies that rise up against thee to be smitten before thee: they shall come out against thee one way, and shall flee before thee seven ways. In the midst of the trial, “hearken” unto the Word. Accept the good report, and the devil won't know what to do with you, and neither will your physical enemies (Numbers 13:30). Our physical enemies come against us as persecutions and a matter of crucifixion, so the best thing to do is lay down your life. Stop trying to save yourself by man's methods. Put your trust in the Lord and “hearken diligently” unto His Word.    (Deu.28:8) The Lord will command the blessing upon thee in thy barns, and in all that thou puttest thy hand unto; and he will bless thee in the land which the Lord thy God giveth thee. (9) The Lord will establish thee for a holy people unto himself, as he hath sworn unto thee; if thou shalt keep the commandments of the Lord thy God, and walk in his ways. (10) And all the peoples of the earth shall see that thou art called by the name of the Lord; and they shall be afraid of thee. Wow! That certainly doesn't sound anything like Psalm 2, where we are told all the nations are going to come against God and against His people. Let's look at that.     (Psa.2:1) Why do the nations rage, And the peoples meditate a vain thing? (2) The kings of the earth set themselves, And the rulers take counsel together, Against the Lord, and against his anointed, [saying,] (3) Let us break their bonds asunder, And cast away their cords from us. And it's a far cry from what Jesus said in (Mat.24:9) Then shall they deliver you up unto tribulation, and shall kill you: and ye shall be hated of all the nations for my name's sake. Instead, the Lord says the nations will fear you if you hearken unto His Voice.     (Deu.28:11) And the Lord will make thee plenteous for good, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the Lord sware unto thy fathers to give thee. (12) The Lord will open unto thee his good treasure the heavens, to give the rain of thy land in its season, and to bless all the work of thy hand: and thou shalt lend unto many nations, and thou shalt not borrow. That's certainly contrary to what a majority of people believe about the Will of the Lord nowadays: “thou shalt not borrow.” The Lord says you'll lend, but you won't borrow, and that's part of the blessing, saints. If you hearken unto His Voice and believe what He says, He will provide your needs.     (Deu.28:13) And the Lord will make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if thou shalt hearken unto the commandments of the Lord thy God, which I command thee this day, to observe and to do [them,] (14) and shalt not turn aside from any of the words which I command you this day, to the right hand, or to the left, to go after other gods to serve them. “Other gods” there is the word elohim, and many, many people today choose to follow another “Jesus” of their own making.  Paul complained about that even back in his day, didn't he? (2Co.11:3) But I fear, lest by any means, as the serpent beguiled Eve in his craftiness, your minds should be corrupted from the simplicity and the purity that is toward Christ. (4) For if he that cometh preacheth another Jesus, whom we did not preach, [or] if ye receive a different spirit, which ye did not receive, or a different gospel, which ye did not accept, ye do well to bear with [him]. And if we follow after something other than the commands of God, He's not making any promises about blessing here. The blessing comes from our finding the Will of God in the Word and then walking in it through faith.    So who is it that receives the blessing of God? Let me remind you of the text we were studying last time in Matthew 5. (Mat.5:1) And seeing the multitudes, he went up into the mountain: and when he had sat down, his disciples came unto him: (2) and he opened his mouth and taught them, saying … (4) Blessed are they that mourn: for they shall be comforted. Evidently, the people who are obedient “to the Lord thy God,” who do His Will, and seek to be submissive to His commandments, are a people that mourn. Now how could that be? In what way is mourning righteous and just? The thought that comes to my mind is that the first thing we need to mourn about is our own life. As David said, “I will not be satisfied until I awake in thy likeness” (Psalm 17:15). The first thing we have to mourn about is not manifesting the Life of Christ.   James also speaks about this. (Jas.4:6) But he giveth more grace. Wherefore [the scripture] saith, God resisteth the proud, but giveth grace to the humble. Grace is all we need to walk with the Lord. We've learned that grace is His favor in our life; His favor makes us able. He's putting in us the desires that we need and giving us the power that we need. Grace is all we need, and God says He gives it to the humble.     (Jas.4:7) Be subject therefore unto God; but resist the devil, and he will flee from you. (8) Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye doubleminded. (9) Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. (10) Humble yourselves in the sight of the Lord, and he shall exalt you. In whatever ways the Lord reveals to us that we're walking contrary to His commandments, that we're not hearkening unto His Voice, that we're not representing Jesus Christ to the world as true Christians, we have something to mourn about. And it should be grievous to us to not walk in His Steps because that's what it is to “abide in Christ” (1 John 2:27- 28; 2 John 1:9; etc.). It should be grievous to us to be anything contrary to the Will of God.    Of course, repentance always precedes faith. Faith alone won't overcome our own lack of repentance, and repentance is what mourning is all about. However, after we mourn what the Lord shows us about ourselves, we need to be careful not to spend too much time in condemnation. We confess our sin to the Lord, He forgives us, and then He cleanses us from it. (1 John 1:9) We need to go from there to faith. We need to reckon ourselves to be dead unto sin but alive unto God (Romans 6:11). So you repent and you mourn because of what the Lord shows you in your life, but He doesn't reveal everything all at once, or He would overwhelm us with grief. Thank God, it's “line upon line; here a little, there a little” (Isaiah 28:10). Otherwise, we probably would never come to faith because we would be overcome with condemnation. So He's very merciful. He leads us through our promised land to conquer one enemy at a time.     This reminds me of a vision my wife received in which she and her sister were standing underneath an apple tree, and worms were hanging out of the apples, just eating away at them. So my sister-in-law got a can of pesticide spray and started broadcasting it over the whole tree, but my wife said, “No, that won't work.” She took the can from her sister and told her, “This is how you do it.” She sprayed each one of those worms in the mouth, and as she did that, she realized that they were all little serpents, not worms. And, of course, that's what we have to do. We attack these things one at a time as the Lord shows them to us, and the first thing we have to change is our mouth as we're told in (Rom.10:10) for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. We have to put that wickedness to death. We have to use the Sword of the Spirit, which is the word of God (Ephesians 6:17).    And what does God promise us if we humble ourselves in His sight, if we cleanse our hands and are afflicted and mourn concerning this problem, and turn our laughter into mourning? He says that He will exalt you. Humbling ourselves is the first step. Yes, we can be grieved over other people's sins, and there's a place for that, but first, we need to get the board out of our own eye, so we can see clearly to get the mote out of our brother's eye (Matthew 7:3-5; Luke 6:41-42). Certainly, we can cry out to the Lord to give us the grace to humble ourselves, because working in us to will and to do of His good pleasure is something that comes from Him, too (Philippians 2:13). It's not a case of picking ourselves up by our bootstraps. We're not deceiving God by mourning over something that we don't feel. He knows if our repentance is sincere or not. The Lord wants to give us a conviction of sin. He wants to put that mourning in our hearts concerning sin. He wants us to hate sin as He hates sin (Psalms 1:5,5:5-6; Romans 1:29- 32; etc.)     Needless to say, there is a place of mourning because of the persecutions and the tribulations that come upon us through the wicked people around us. Jesus told us in (Luk.6:21) Blessed [are] ye that hunger now: for ye shall be filled. Blessed [are] ye that weep now: for ye shall laugh. (22) Blessed are ye, when men shall hate you, and when they shall separate you [from their company,] and reproach you, and cast out your name as evil, for the Son of man's sake. We don't see that as a blessing, but it's listed here as one of God's blessings because when we're hated of the world, that means we're loved of God. If we weep because of what we're giving up in the natural, because of persecutions that we're suffering and enduring for Christ's sake, persecutions that we endure because of the crucified life, this is good.  The Lord is going to bless us for this.   Going on, He says (Luk.6:23) Rejoice in that day, and leap [for joy]: for behold, your reward is great in heaven; for in the same manner did their fathers unto the prophets. (Luk.6:24) But woe unto you that are rich! for ye have received your consolation. (25) Woe unto you, ye that are full now! for ye shall hunger. Woe [unto you,] ye that laugh now! for ye shall mourn and weep. It's better to weep and mourn now, while the world is rejoicing, while the world's been given the high hand, so to speak.     We're heading into a time when, other than the judgments that are falling upon them, the world is going to think they have everything going their way. They will be given authority over the saints to bring them to their crosses. You and I are going to be hated; we're going to be ostracized. They will cast out our names as evil, and God says we can certainly mourn over that, but He also says to rejoice because your names are written in the Lamb's book of life (Luke 10:20; Revelation 20:12,15; etc.) and your reward is great in the Kingdom of Heaven. Hallelujah!    (Luk.6:26) Woe [unto you,] when all men shall speak well of you! for in the same manner did their fathers to the false prophets. There is a time coming of much weeping and mourning, but He also commanded us in the midst of that to rejoice and leap for joy because, when the world hates you, that means God loves you. You're on His side, and you're on your way to His Kingdom. When we're loved of the world, and we love the world, then we're departing from God.     Let's look at another good example of what God considers to be righteous mourning. (2Pe.2:6) And turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow, having made them an example unto those that should live ungodly (God's judgment is coming upon the wicked, but, at the same time, He will save those who are His.); (7) and delivered righteous Lot, sore distressed by the lascivious life of the wicked… If we're not grieved by and mourning over the wicked life of the people around us, it's because we don't have the conviction of God in our hearts. The Lord Jesus wept over Jerusalem. (Luk.19:41) And when he drew nigh, he saw the city and wept over it, (42) saying, If thou hadst known in this day, even thou, the things which belong unto peace! but now they are hid from thine eyes. He was grieved at the hardness of heart in the people to not receive His Words from the Father.     It's right for us to be grieved because of the people around us who won't listen, won't submit to God, and who won't be convicted of sin, just as Lot was “sore distressed by the lascivious life of the wicked.” “Lasciviousness” is their license to “unbridled sensuality and excess.” Basically, it's their license to do what they want to do, and even among Christians, this is common. Their doctrines that promote lasciviousness and permit a person to live any way they want to live while still thinking that they are a disciple of Christ and are going to heaven are common. This is a strong delusion among major portions of Christianity, and it's just not the Truth. It's a deception that comes to people who are living after their own lusts and being bribed by self-will to please their flesh. Lot was sore distressed seeing this in the people around him, and we should be grieved today over people who call themselves “Christians” yet who walk in this way with the Lord.    (2Pe.2:7) And delivered righteous Lot, sore distressed by the lascivious life of the wicked (8) (for that righteous man dwelling among them, in seeing and hearing, vexed [his] righteous soul from day to day with [their] lawless deeds): (9) the Lord knoweth how to deliver the godly out of temptation, and to keep the unrighteous under punishment unto the day of judgment… That is so true! People wonder why they're living under a curse, and it's because they have turned the grace of God into lasciviousness (Jude 1:4).     They're living the way they want to live, and they're paying the penalty for their unrighteousness because the blessings come upon the people that “hearken to,” that “hear and obey,” the “voice of the Lord thy God.” The blessings come upon the people who are diligent to keep His commandments. This should be highly motivating for us to get into the Word to find out what the Will of God is and come out from under the curse. Yet, sadly, multitudes of people have insulated themselves with lascivious doctrines that permit them to live the way they want.    We know that Jesus wasn't talking about what we loosely call “Christians”; He was talking about “disciples,” which means “learners and followers.” We need to lead people into discipleship, but if they desire to live in the lusts of their flesh, they will believe and promote these flesh-pleasing doctrines. And I tell you, the “Lots” in this world will be grieved. They will mourn. They will be distressed over these kinds of things. The text says that it “vexed [his] righteous soul,” but the Greek basanizó translated as “vexed” is actually “tormented, tortured.” It tormented Lot's soul to see the “lascivious life of the wicked.”     The lasciviousness being spoken about here is not referring to the wicked because we know that's how the wicked live. It's talking about those who are promoting the lifestyle among Christians, and the rest of the text agrees with that. (2Pe.2:9) The Lord knoweth how to deliver the godly out of temptation, and to keep the unrighteous under punishment unto the day of judgment; (10) but chiefly them that walk after the flesh in the lust of defilement, and despise dominion… The Numeric Bible states the word here for “dominion” is “lordship.” These people “that walk after the flesh” despise anybody ruling over their lives. They just want to do what they want to do, which is why they despise dominion, whether it be the dominion of those whom God has sent to be leaders or the dominion of the Lord Jesus Christ Himself. They would rather make up their own mind about what the Scripture says and their own “Jesus” that smiles upon their lifestyle.    (2Pe.2:10) But chiefly them that walk after the flesh in the lust of defilement, and despise dominion. Daring, self-willed, they tremble not to rail at dignities: (11) whereas angels, though greater in might and power, bring not a railing judgment against them before the Lord. These self-righteous people, here, are the ones that are going to persecute the saints. They're self-righteous in their religion, and they rail at people who are dignities. The Greek word dóksa, translated there as “dignities,” actually means “glories; majesties; brightness.”     And who are the glories being spoken of here? (2Co.3:18) But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit. As we manifest Christ to a greater and greater degree, we grow from glory to glory: from star glory to moon glory, to sun glory. Paul pointed out the three different bodies that are given to the people who manifest the different glories (1 Corinthians 15:35-49). We grow into these glories, and the closer you get to Christ and manifest His life, the more that religious people will rail at you and come against you. But remember this: the fact that some people hate you is a good sign, and the Lord says to “leap for joy.”     (2Pe.2:12) But these, as creatures without reason, born mere animals to be taken and destroyed, railing in matters whereof they are ignorant, shall in their destroying surely be destroyed, (13) suffering wrong as the hire of wrong-doing; [men] that count it pleasure to revel in the day-time, spots and blemishes, revelling in their deceivings while they feast with you… Some people are actually trying to deceive us. They're “pretend Christians.” They live in the world because they love the world, but they like to “talk the talk” when they're among Christians. They're sons of perdition hidden in the midst (John 17:12; 2 Thessalonians 2:3) whom the Lord is going to reveal for what they truly are.     And they love the hire of wrong-doing because they've been bribed by their flesh, which they love to please. (2Pe.2:13) Suffering wrong as the hire of wrong-doing; [men] that count it pleasure to revel in the day-time, spots and blemishes, revelling in their deceivings while they feast with you; (14) having eyes full of adultery, and that cannot cease from sin; enticing unstedfast souls; having a heart exercised in covetousness; children of cursing; (15) forsaking the right way (We can see here that he's talking about people who profess Christianity.), they went astray, having followed the way of Balaam the [son] of Beor, who loved the hire of wrong-doing… Yes, just as Balaam did, these people love the pay, love the advantage gained by wrong-doing.    So, whom did Jesus cry over? It was God's people because they wouldn't come to Him (Luke 19:41). He grieved over them, saying, (Luk.13:34) O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen [gathereth] her own brood under her wings, and ye would not! Much of our grief, too, is for Christians. It's for lost loved ones that we've prayed for to come into the Kingdom. It's like the grief that Lot felt about the people being led astray around him. If we have a holy heart and we are seeking to be pleasing unto the Lord, then we will be convicted by the Word of God, and we will feel the same thing.     (2Pe.2:15) Forsaking the right way they went astray, having followed the way of Balaam the [son] of Beor, who loved the hire of wrong-doing; (16) but he was rebuked for his own transgression: a dumb ass spake with man's voice and stayed the madness of the prophet. (17) These are springs without water, and mists driven by a storm; for whom the blackness of darkness hath been reserved. (18) For, uttering great swelling [words] of vanity, they entice in the lusts of the flesh, by lasciviousness, those who are just escaping from them that live in error… That's very true. Many so-called “pastors” preach wonderful words, but they're enticing people with lascivious doctrines. They're full of greed for tithes and offerings, but they're just filling churches with tares, as Peter says. (2Pe.2:3) And in covetousness shall they with feigned words make merchandise of you: whose sentence now from of old lingereth not, and their destruction slumbereth not.    We've studied and taught a lot about sanctification. We've been given warnings that there is a great falling away coming for those who are enticed away by lasciviousness (2 Thessalonians 2:3; 1 Timothy 4:1). Nothing will be able to stand above the water in the flood that's coming except for those that are righteous. They are walking with the Lord, and they have grace and faith. Nothing else is going to preserve God's people in the days to come.    (2Pe.2:18) For, uttering great swelling [words] of vanity, they entice in the lusts of the flesh, by lasciviousness, those who are just escaping from them that live in error; (19) promising them liberty, while they themselves are bondservants of corruption; for of whom a man is overcome, of the same is he also brought into bondage. Multitudes of Christians are in bondage in Babylon! They may think that, through their knowledge of Christ, they've come out of the world and they've escaped the corruption in the world, but in reality, they've just been brought into bondage again with something that is not Christianity.     (2Pe.2:20) For if, after they have escaped the defilements of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the last state is become worse with them than the first. When people come back into bondage and they stay there, they become worse than the people in the world. They still walk in wickedness, yet they justify themselves because now they're self-righteous. They have knowledge but they're rejecting that knowledge. They're worse in God's eyes than the people in the world, and they're going to suffer greatly.     (2Pe.2:21) For it were better for them not to have known the way of righteousness, than, after knowing it (So these people have knowledge.), to turn back from the holy commandment delivered unto them. When somebody has knowledge and yet they continue to do the things that are contrary to that knowledge, they're a deceiver. We just read, “their deceivings while they feast with you” (2 Peter 2:12). These people are deceivers, and the Bible says, (Jas.4:17) To him therefore that knoweth to do good, and doeth it not, to him it is sin.    (2Pe.2:22) It has happened unto them according to the true proverb, The dog turning to his own vomit again, and the sow that had washed to wallowing in the mire. This is heartbreaking! Great judgments are coming to the nations soon, and it's going to take away multitudes of people who consider themselves to be Christian. And because they don't have the mark of God, multitudes of Christians are going to take the mark of the beast.     (Rev.13:16) And he causeth all, the small and the great, and the rich and the poor, and the free and the bond, that there be given them a mark on their right hand, or upon their forehead; (17) and that no man should be able to buy or to sell, save he that hath the mark, [even] the name of the beast or the number of his name. (18) Here is wisdom. He that hath understanding, let him count the number of the beast; for it is the number of a man: and his number is Six hundred and sixty and six. However, we also see the people that have the mark of God in (Rev.14:1) And I saw, and behold, the Lamb standing on the mount Zion, and with him a hundred and forty and four thousand, having his name, and the name of his Father, written on their foreheads.     Ezekiel also talks about God judging who is righteous and who is not righteous, based on whether they mourned and were grieved over the ungodliness that they saw around them. Let's look at that text first. (Eze.9:4) And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry over all the abominations that are done in the midst thereof. Again, we see this is not talking about the sin in the world, but the sin in the church. And the people that are marked in the forehead because they “sigh and cry over all the abominations,” are the people that are going to escape the wrath of God, the judgment of God, that's coming.     Chapters 5, 6, 7, and 8 repeatedly mention the “abomination” and the “desolation,” all leading up to chapter 9 and the mark of God. In chapter 8, we even see the image of the beast. And notice, when we read these chapters, how we don't find the theology that we hear in Christianity nowadays. In every case, the “abomination of desolation” described is God's people walking in the flesh in the Temple. They are the flesh man, and they are the beast ruling in the Temple of God. This is what God calls an “abomination.” And what does He give them for that? Desolation. The holy people of God grieve for them; they grieve for these people who walk abominably before the Lord.    (Eze.8:1) And it came to pass in the sixth year, in the sixth [month]… Notice that these chapters are leading up to a time that's identified with six-six, and in the next chapter, six men come with their slaughter weapons in hand. That's six-six-six. And what does this identify? It identifies the end time, the time of the beast, the time of the abomination of desolation (Daniel 9:27; Matthew 24:15; Mark 13:14). Now remember, in the New Testament there is no temple made with hands that God is interested in or concerned about being holy (Job 4:19; Matthew 26:61; Mark 14:58; etc.) It's the Temple “made without hands” that God requires and expects to be holy (Acts 7:48; 2 Corinthians 5:1; Hebrews 9:11; etc.), and this is the only temple that can have an abomination of desolation.   Only the Temple of the Body of Christ can have an abomination that “maketh desolate,” because every other temple out there is desolate. God has departed from them. He will never again dwell in temples made with hands, and so they are desolate (Acts 17:24). But we are the New Testament temple; we can become desolate, “twice dead, plucked up by the roots” (Jude 1:12). That's the temple we need to be concerned about.     Paul told us, (Php.2:12) So then, my beloved, even as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; (13) for it is God who worketh in you both to will and to work, for his good pleasure. And Peter exhorted, (2Pe.1:10) Wherefore, brethren, give the more diligence to make your calling and election sure: for if ye do these things, ye shall never stumble: (11) for thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ. It should be the Lord Jesus Christ Who lives in us and Who manifests His holy Life in us.     Returning to our text in Ezekiel, God asks him (Eze.8:6) … Son of man, seest thou what they do? (All throughout these texts, it's always “what they do” and that's the abomination.) even the great abominations that the house of Israel do commit here (So the “beast” in the Temple is the corporate body of these people that walk in the flesh and are in rebellion against God.), that I should go far off from my sanctuary? (Or, in other words, “leave it desolate.”) but thou shalt again see yet other great abominations. (7) And he brought me to the door of the court; and when I looked, behold, a hole in the wall.     (8) Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold, a door. (9) And he said unto me, Go in, and see the wicked abominations that they do here. (10) So I went in and saw; and behold, every form of creeping things, and abominable beasts… This is just as Solomon said in (Ecc.3:18) … It is because of the sons of men, that God may prove them, and that they may see that they themselves are but as beasts.    Peter was given the same revelation. (Acts 10:11) And he (This is Peter.) beholdeth the heaven opened, and a certain vessel descending, as it were a great sheet, let down by four corners upon the earth: (12) wherein were all manner of fourfooted beasts and creeping things of the earth and birds of the heaven. (13) And there came a voice to him, Rise, Peter; kill and eat. (14) But Peter said, Not so, Lord; for I have never eaten anything that is common and unclean. (15) And a voice [came] unto him again the second time, What God hath cleansed, make not thou common. Then Peter was given the understanding that God was speaking to him of the Gentiles, because all lost people are beasts, and so he preached the Gospel to Cornelius and his family (Acts 10:34-48). So we can see clearly from these texts that the “abominable beasts” in the Temple of God are these people who walk in the flesh.    Back to (Eze.8:10) So I went in and saw; and behold, every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. (11) And there stood before them seventy men of the elders of the house of Israel; and in the midst of them stood Jaazaniah the son of Shaphan, every man with his censer in his hand… Those 70 men are the Sanhedrin. They were the corporate body of the false prophet that ruled over the people of God in Jesus' day, and God calls this the “abomination.” (12) Then said he unto me, Son of man, hast thou seen what the elders of the house of Israel do in the dark, every man in his chambers of imagery? (There's the image of the beast in the Temple.) for they say, the Lord seeth us not; the Lord hath forsaken the land. (13) He said also unto me, Thou shalt again see yet other great abominations which they do. Again, notice there is no individual man.     There is a corporate body committing these abominations that make desolate, and that body is not only the priests; it's also the people. (Eze.8:14) Then he brought me to the door of the gate of the Lord's house which was toward the north; and behold, there sat the women weeping for Tammuz. (Tammuz was a false “Jesus” worshiped by Babylon. God is saying that in the midst of the Temple are those who worship “another Jesus” {2 Corinthians 11:4; Galatians 1:6}.) (15) Then said he unto me, Hast thou seen [this,] O son of man? thou shalt again see yet greater abominations than these. Well, this chapter goes on to speak of abomination after abomination, all committed by the people of God in rebellion against the worship of the true God. In their idolatry, they were creating gods after their own liking and in their own image.    (Eze.9:1) Then he cried in mine ears with a loud voice, saying, Cause ye them that have charge over the city to draw near, every man with his destroying weapon in his hand. (2) And behold, six men… That's the third six. This represents the beast, and all throughout history, the Lord has given the beast charge over God's people when they were in rebellion. Egypt, Assyria, Babylon, Media-Persia, Greece, and Rome each had authority over God's people in their day. Today we have a revival of Rome and, just as the Lord gave those earlier beasts authority over His people, He is going to do that again because the beast is in the Temple and there has to come a desolation.   In 70A.D. God brought the Roman armies into Jerusalem to slaughter those who hadn't already slaughtered each other. Multitudes of the Jews were so full of the beast that they were killing each other off, and when the Romans came into Jerusalem, they just finished the job. [Editor's Note: Referenced from The Works of Josephus, translated by William Whiston, Hendrickson Publishers, 1987.] But, once again, it was the corporate body of the wicked in the Temple that was an abomination to God, and so He destroyed both them and their Temple.    (Eze.9:2) And behold, six men came from the way of the upper gate, which lieth toward the north, every man with his slaughter weapon in his hand… The Hebrew word for “slaughter weapon” is also translated “battle-ax,” and who does God call His “battle-ax”? Let's look at that. (Isa.10:5) Ho Assyrian, the rod of mine anger, the staff in whose hand is mine indignation! (6) I will send him against a profane nation (This is Israel.), and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. (7) Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy, and to cut off nations not a few… (Well, the Assyrian beast thought this was their great idea to plunder Israel, but God says, “No, no, I put it in their hearts,” and He called these people His “ax.”) (15) Shall the axe boast itself against him that heweth therewith?… The Assyrians thought it was by their own might, but God says, “No, I gave you the strength to do this, and I sent you against these vain, abominable people, to judge them and bring them to their cross and, hopefully, to repentance.”     Truly, we're going to see a repetition of history come upon us in our day, although people with their lascivious doctrines teach that this is something which is only going to happen to little Israel far away from them. They refuse to understand that Christians are New Testament spiritual Israel. They are blind to the corporate beast body coming upon Christianity.     (Eze.9:2) And behold, six men; and one man in the midst of them clothed in linen… I believe this is Jesus in the Man-child. Revelation 12 tells us the man-child ministry is coming in the end times, and it's coming again like Moses, like Jesus, to show God's people the correct way. What the Man-child teaches is going to separate the sheep from the goats. It's going to define who is going to be judged and who is not going to be judged.     (Eze.9:2) And behold, six men; and one man in the midst of them clothed in linen, with a writer's inkhorn by his side. And they went in, and stood beside the brazen altar. (3) And the glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house: and he called to the man clothed in linen, who had the writer's inkhorn by his side. (4) And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem (So notice that He is not bringing judgment upon the world. He's bringing judgment upon God's house, upon those who profess to be His people.), and set a mark upon the foreheads of the men that sigh and that cry over all the abominations that are done in the midst thereof. Does it grieve you that God's people have been so led astray, so deceived by their leadership, and so lured into sin by their own self-will? Now listen, nobody can be deceived by another man if they don't first have a lust to live in that way and accept these false and lascivious doctrines.    People are going to be self-deluded and self-deceived because, just like Balaam, they love the hire of wrong-doing. They love to please their old flesh. And they're being bribed by the flesh to accept a doctrine, a teaching, a lifestyle that is permitting the old man to live. Saints, we're here to live the crucified life (Matthew 10:38; Mark 8:34; Luke 14:27; Hebrews 13:13), and if we don't lose our life, we won't gain our life (Matthew 16:26; Luke 9:25).    (Eze.9:5) And to the others he said in my hearing, Go ye through the city after him, and smite… He is speaking to the beast here, the six men. Six is the number of the beast, and six is the number of man. In fact, the sixth chapter of the sixth verse of the sixth book in the New Testament talks about the old man. (Rom.6:6) Knowing this, that our old man was crucified with [him,] that the body of sin might be done away, that so we should no longer be in bondage to sin.    (Eze.9:5) And to the others he said in my hearing, Go ye through the city after him, and smite: let not your eye spare, neither have ye pity; (6) slay utterly the old man, the young man and the virgin, and little children and women; but come not near any man upon whom is the mark … Now the mark being spoken of here is the mark of the Lord, and it identifies those who are members of the body of Christ, just as the mark of the Beast identifies those who are members of the body of the Beast. Jesus said there are only two men in the earth, Christ and anti-Christ (Matthew 24:40; Luke 17:36). The truth is that people love to identify themselves as “Christian”, but these marks will prove in the coming days who really are Christians and who are not.     (Eze.9:6) Slay utterly the old man, the young man and the virgin, and little children and women; but come not near any man upon whom is the mark: and begin at my sanctuary. Then they began at the old men that were before the house. (In other words, they've lived longer, and they know more, so they're more guilty than anyone else.) (Eze.9:7) And he said unto them, Defile the house, and fill the courts with the slain: go ye forth. Great destruction is coming against Christianity because it doesn't reflect what was given to us through Jesus Christ. We are to (Jud.1:3) … contend earnestly for the faith which was once for all delivered unto the saints. The faith of our day won't count because religion has turned people away, through their own lustful desires, from true discipleship. (1Jn.2:6) He that saith he abideth in him ought himself also to walk even as he walked. “Discipleship” is walking in the Master's Steps, and that means a disciple studies their Master to walk as He walked.    (Eze.9:7) And he said unto them, Defile the house, and fill the courts with the slain: go ye forth. And they went forth, and smote in the city. (Eze.9:8) And it came to pass, while they were smiting, and I was left, that I fell upon my face, and cried, and said, Ah Lord God! wilt thou destroy all the residue of Israel in thy pouring out of thy wrath upon Jerusalem? Well, we know this is coming again because it says in (Ecc.1:9) That which hath been is that which shall be; and that which hath been done is that which shall be done: and there is no new thing under the sun. The Israelites were types and shadows of the end time, and a great falling away will happen just as the Bible says (2 Thessalonians 2). And notice this is old Jerusalem receiving judgment. This is the old city and the people that belonged to it. This is not born-again Jerusalem.    Then in (Eze.10:2) And he spake unto the man clothed in linen, and said, Go in between the whirling [wheels], even under the cherub, and fill both thy hands with coals of fire from between the cherubim, and scatter them over the city… In other words, he brings judgment. The Man-child ministry is coming to bring judgment upon the city of God. These judgments are going to cleanse it of the goats and cleanse it of the tares. The Lord Jesus Himself spoke words that separated the goats from the sheep, separated the wheat from the tares. His Words brought judgment in His day, and the ministry of the Manchild will do the same in these days, but the people that will escape are the people who have been, and are going to mourn. They are the ones that are blessed, according to Jesus. While the world is rejoicing, they will mourn because of the great wrath and the judgment of God upon the people that call themselves “Christians.” They will mourn because of the great falling away of the people who had no faith.     We need to see and understand that the judgment that's coming is going to prove who has faith and who does not have faith. The judgment that's coming is going to prove who is a believer and who is not a believer. The wilderness tribulation for Israel was to prove whether they had faith or not. And, of course, Joshua and Caleb, who had faith, went to the Promised Land (Numbers 32:12). They didn't have to die in the wilderness because they had faith. They believed in the Lord. They spoke His Word, and they didn't die like the men who spoke the bad report, they spoke against the Lord and died in the wilderness (Numbers 26:65). Once again, today we are coming to a “wilderness” that God is going to use to prove who is truly of Him and who is not. The Word of God is going to separate the sheep from the goats. We need to put the Word in our hearts so that we have the conviction of Jesus Christ, so that sin is sinful to us, so that the rebellion of rebellious people grieves us.     Father, in the Name of Jesus, we're asking You, Lord, that You convict those “Christians” who have created a religion and a doctrine that pleases them because they don't have to give up anything. They don't believe they have to live a sacrificial life; they don't have to deny themselves; they don't have to take up their cross. Lord, we ask that You convict them mightily and that You bring them to You, Father, in the Name of Jesus. Thank You so much, Lord. Amen.  Now, I'd like to share some other scriptures about the blessings that will come from the Lord for those who have mourned, as we've been discussing. When the Man-child ministry begins, Jesus is coming with His reward!  Zion, the Bride, has gone through their time of mourning and warfare to get rid of their sins and their enemies within. To get rid of the leaven. Jer.9:17 Thus saith Jehovah of hosts, Consider ye, and call for the mourning women, that they may come; and send for the skilful women, that they may come: 18 and let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with waters. 19 For a voice of wailing is heard out of Zion, How are we ruined! we are greatly confounded, because we have forsaken the land, because they have cast down our dwellings. 20 Yet hear the word of Jehovah, O ye women, and let your ear receive the word of his mouth; and teach your daughters wailing, and every one her neighbor lamentation. 21 For death is come up into our windows, it is entered into our palaces; to cut off the children from without, and the young men from the streets. 22 Speak, Thus saith Jehovah, The dead bodies of men shall fall as dung upon the open field, and as the handful after the harvestman; and none shall gather them.     23 Thus saith Jehovah, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; 24 but let him that glorieth glory in this, that he hath understanding, and knoweth me, that I am Jehovah who exerciseth lovingkindness, justice, and righteousness, in the earth: for in these things I delight, saith Jehovah. 25 Behold, the days come, saith Jehovah, that I will punish all them that are circumcised in their uncircumcision: 26 Egypt, and Judah, and Edom, and the children of Ammon, and Moab, (All of the faction) and all that have the corners of their hair cut off, that dwell in the wilderness; for all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart.    Zec.12:10-11 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication; and they shall look unto me whom they have pierced; and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born. 11 In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon.  Psa.35:11-17 Unrighteous witnesses rise up; They ask me of things that I know not. 12 They reward me evil for good, To the bereaving of my soul. 13 But as for me, when they were sick, my clothing was sackcloth: I afflicted my soul with fasting; And my prayer returned into mine own bosom. 14 I behaved myself as though it had been my friend or my brother: I bowed down mourning, as one that bewaileth his mother. 15 But in mine adversity they rejoiced, and gathered themselves together: The abjects gathered themselves together against me, and I knew it not; They did tear me, and ceased not: 16 Like the profane mockers in feasts, They gnashed upon me with their teeth. 17 Lord, how long wilt thou look on? Rescue my soul from their destructions, My darling from the lions.  The sorrow of persecution and crucifixion is now turning into joy for those of the remnant Bride. Est.4:1-3 Now when Mordecai knew all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry; 2 and he came even before the king's gate: for none might enter within the king's gate clothed with sackcloth. 3 And in every province, whithersoever the king's commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes.   Est.9:20 And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far, 21 to enjoin them that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly, 22 as the days wherein the Jews had rest from their enemies, and the month which was turned unto them from sorrow to gladness, and from mourning into a good day; that they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor. (Down goes the DS and religious factions.) Isa.40:1 Comfort ye, comfort ye my people, saith your God. 2 Speak ye comfortably to Jerusalem; and cry unto her, that her warfare is accomplished, that her iniquity is pardoned, that she hath received of Jehovah's hand double for all her sins.    Psa 30:2 O Jehovah my God, I cried unto thee, and thou hast healed me. 3 O Jehovah, thou hast brought up my soul from Sheol; Thou hast kept me alive, that I should not go down to the pit. (Like Joseph, who came out of prison to the lies that were told about him by the harlot, to rule and preserve the people through the tribulation famine.)    4 Sing praise unto Jehovah, O ye saints of his, And give thanks to his holy memorial name. 5 For his anger is but for a moment; His favor is for a life-time: Weeping may tarry for the night, But joy cometh in the morning. (Here is the joyful saints again) 6 As for me, I said in my prosperity, I shall never be moved. (But through much tribulation shall we enter the Kingdom) 7 Thou, Jehovah, of thy favor hadst made my mountain to stand strong: Thou didst hide thy face (As in the crucifixion of Jesus the Man-child type.); I was troubled. 8 I cried to thee, O Jehovah; And unto Jehovah I made supplication: 9 What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth? 10 Hear, O Jehovah, and have mercy upon me: Jehovah, be thou my helper. (Been there)    11 Thou hast turned for me my mourning into dancing; Thou hast loosed my sackcloth, and girded me with gladness; 12 To the end that my glory may sing praise to thee, and not be silent. O Jehovah my God, I will give thanks unto thee for ever. (Joy of the David's and the Bride.)    Joh.16:20-24 Verily, verily, I say unto you, that ye shall weep and lament (Because Jesus was crucified), but the world shall rejoice: ye shall be sorrowful, but your sorrow shall be turned into joy. (Because He is coming again in the Man-child reformers.) 21 A woman when she is in travail hath sorrow (This is the Woman Church in Revelation 12 in our day.), because her hour is come: but when she is delivered of the child, she remembereth no more the anguish, for the joy that a man is born into the world. 22 And ye therefore now have sorrow: but I will see you again (in the Man-child reformers of Rev.12), and your heart shall rejoice, and your joy no one taketh away from you. 23 And in that day ye shall ask me no question. Verily, verily, I say unto you, if ye shall ask anything of the Father, he will give it you in my name. 24 Hitherto (Meaning until this time) have ye asked nothing in my name: ask, and ye shall receive, that your joy may be made full.    Psa.30:1-12 A Psalm; a Song at the Dedication of the House. (Representing the true house of God, not that of Babylonish captivity) A Psalm of David. I will extol thee, O Jehovah; for thou hast raised me up, And hast not made my foes to rejoice over me. (This is the David Man-child but also Joseph the Man-child was resurrected from prison, like Jesus the Man-child was, to rule those who lied about him.)  Isa.61:1 The Spirit of the Lord Jehovah is upon me; because Jehovah hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; 2 to proclaim the year of Jehovah's favor, and the day of vengeance of our God; to comfort all that mourn; 3 to appoint unto them that mourn in Zion, to give unto them a garland for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they may be called trees of righteousness, the planting of Jehovah, that he may be glorified…  6 But ye shall be named the priests of Jehovah; men shall call you the ministers of our God: ye shall eat the wealth of the nations, and in their glory shall ye boast yourselves. 7 Instead of your shame ye shall have double; and instead of dishonor they shall rejoice in their portion: therefore in their land they shall possess double; everlasting joy shall be unto them. 8 For I, Jehovah, love justice, I hate robbery with iniquity; and I will give them their recompense in truth, and I will make an everlasting covenant with them. 9 And their seed shall be known among the nations, and their offspring among the peoples; all that see them shall acknowledge them, that they are the seed which Jehovah hath blessed.  10 I will greatly rejoice in Jehovah, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with a garland, and as a bride adorneth herself with her jewels. 11 For as the earth bringeth forth its bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord Jehovah will cause righteousness and praise to spring forth before all the nations.     Isa.51:3 For Jehovah hath comforted Zion; he hath comforted all her waste places, and hath made her wilderness like Eden, and her desert like the garden of Jehovah; joy and gladness shall be found therein, thanksgiving, and the voice of melody.  Isa 51:11 And the ransomed of Jehovah shall return, and come with singing unto Zion; and everlasting joy shall be upon their heads: they shall obtain gladness and joy; and sorrow and sighing shall flee away. 12 I, even I, am he that comforteth you: …    Isa.57:15-18 For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite. 16 For I will not contend for ever, neither will I be always wroth; for the spirit would faint before me, and the souls that I have made. 17 For the iniquity of his covetousness was I wroth, and smote him; I hid my face and was wroth; and he went on backsliding in the way of his heart. 18 I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners.      Isa.66:10-14 Rejoice ye with Jerusalem, and be glad for her, all ye that love her: rejoice for joy with her, all ye that mourn over her; 11 that ye may suck and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. 12 For thus saith Jehovah, Behold, I will extend peace to her like a river, and the glory of the nations like an overflowing stream: and ye shall suck thereof; ye shall be borne upon the side, and shall be dandled upon the knees. 13 As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. 14 And ye shall see it, and your heart shall rejoice, and your bones shall flourish like the tender grass: and the hand of Jehovah shall be known toward his servants; and he will have indignation against his enemies.    Isa.12:1-6 And in that day thou shalt say, I will give thanks unto thee, O Jehovah; for though thou wast angry with me, thine anger is turned away and thou comfortest me. 2 Behold, God is my salvation; I will trust, and will not be afraid; for Jehovah, even Jehovah, is my strength and song; and he is become my salvation. 3 Therefore with joy shall ye draw water out of the wells of salvation. 4 And in that day shall ye say, Give thanks unto Jehovah, call upon his name, declare his doings among the peoples, make mention that his name is exalted. 5 Sing unto Jehovah; for he hath done excellent things: let this be known in all the earth. 6 Cry aloud and shout, thou inhabitant of Zion; for great in the midst of thee is the Holy One of Israel.    Rev.21:2-4 And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband. 3 And I heard a great voice out of the throne saying, Behold, the tabernacle of God is with men, and he shall dwell with them, and they shall be his peoples, and God himself shall be with them, and be their God: 4 and he shall wipe away every tear from their eyes; and death shall be no more; neither shall there be mourning, nor crying, nor pain, any more: the first things are passed away. 

Sunday Bible StudyThe Romans Impact on Christianity Class 4: The Road to the Spread of ChristianityDan CrabtreeOriginal Air Date: 2025.02.23Take a journey and discover what the Romans impact was on Christianity. Dan Crabtree's Bible Study is in four different classes:The Players: Who are the players? Where did they come from? What interaction did they have? There are quite a few players with associated history.The Road to the Cross: How did Rome come to dominate the Judean region and who were their minions? This will talk about the Jewish civil wars during the Hasmonean period and the intervention of the Romans. Then discuss how bitter enemies from the civil wars got together to crucify Christ.The Road to the Temple Destruction: Was the Roman Empire completely responsible for the destruction? Lead up to the destruction of the temple in AD70 and what did the Romans have to do with it? How does one destroy a limestone building with fire? How did the Romans overcome the Jews? The problem with Zealots. What did Josephus have to do with it? And the final conquest of the Jews.The Road to the Spread of Christianity: What part did Rome play in its own transformation from paganism to Christianity? How did a small Jewish sect of about a thousand people, called Christians, explode onto the scene? How did the Romans help them – inadvertently – to accomplish this exponential growth?Service Times are Saturday Evening at 5:30pm and Sunday Morning at 10:30 am. We also offer two Adult Sunday School options at 9:00am.Promiseland Kids Church is available Sunday at 10:30am for Toddler – 5th grade and Youth Sunday School for Jr. and Sr. High.If you have missed a message or are viewing from home, you can catch weekend services on our Facebook page and YouTube by going to www.crossroads-ridgecrest.org, or through the church app. We also have podcasts available by looking up Crossroads Community Church - available on several podcast apps.For questions or information, please contact us at: (760)384-3333 Tuesday – Thursday 10am – 4pm, text (760)301-4840 or email ccc@ccc-rc.org

Dr. Alan Kurschner explained why Matthew 24:5 has not been fulfilled as preterists claim. This is a key prophecy from Jesus' Olivet Discourse that is deeply problematic for preterist interpreters. “For many (πολλοὶ) will come in my name, saying, ‘I am the Christ,' and they will mislead many” (Matt 24:5) Preterists assume that there was a proliferation of messianic pretenders between the time of Christ and the fall of Jerusalem in AD 70. In fact, the historical documentation reveals, mostly from Josephus, that there were only two messianic pretenders during this time. A far cry from "many" (πολλοὶ). Listen and find out who they were.   https://www.alankurschner.com/partner/ https://www.alankurschner.com/2025/03/11/minnesota-bible-prophecy-conference-april-26/  

Sunday Bible StudyThe Romans Impact on Christianity Class 3B: Road to the Temple DestructionDan CrabtreeOriginal Air Date: 2025.02.16Take a journey and discover what the Romans impact was on Christianity. Dan Crabtree's Bible Study is in four different classes:The Players: Who are the players? Where did they come from? What interaction did they have? There are quite a few players with associated history.The Road to the Cross: How did Rome come to dominate the Judean region and who were their minions? This will talk about the Jewish civil wars during the Hasmonean period and the intervention of the Romans. Then discuss how bitter enemies from the civil wars got together to crucify Christ.The Road to the Temple Destruction: Was the Roman Empire completely responsible for the destruction? Lead up to the destruction of the temple in AD70 and what did the Romans have to do with it? How does one destroy a limestone building with fire? How did the Romans overcome the Jews? The problem with Zealots. What did Josephus have to do with it? And the final conquest of the Jews.The Road to the Spread of Christianity: What part did Rome play in its own transformation from paganism to Christianity? How did a small Jewish sect of about a thousand people, called Christians, explode onto the scene? How did the Romans help them – inadvertently – to accomplish this exponential growth?Service Times are Saturday Evening at 5:30pm and Sunday Morning at 10:30 am. We also offer two Adult Sunday School options at 9:00am.Promiseland Kids Church is available Sunday at 10:30am for Toddler – 5th grade and Youth Sunday School for Jr. and Sr. High.If you have missed a message or are viewing from home, you can catch weekend services on our Facebook page and YouTube by going to www.crossroads-ridgecrest.org, or through the church app. We also have podcasts available by looking up Crossroads Community Church - available on several podcast apps.For questions or information, please contact us at: (760)384-3333 Wednesday – Friday 10am – 4pm, text (760)301-4840 or email ccc@ccc-rc.org

A Sermon for the Third Sunday in Lent by the Rev'd Dr. Matthew Colvin In Dante's Inferno, the Italian poet's lurid imagination has created a special circle of hell as a punishment for thieves: because they are sinners who did not distinguish between what was their own and what belonged to someone else, they are punished (in Dante's imagination) by a blurring of the lines distinguishing their own bodies and nature from those of something else: monstrous lizards chase them down as they run in terror, and when they catch up with them, they jump onto them, clasp them with their four legs, and fuse their lizard bodies together with their human bodies, producing a horrific human-lizard hybrid. It is one of the creepiest and most disgusting punishments in the Inferno, and when I read it, my skin crawls. A similar revulsion is evoked by parasites. My fellow American missionaries in the Philippines used to joke, whenever they came back to the United States and got a stomachache, that it was caused by their Philippine parasites becoming unhappy with American food. My wife has seen a pregnant woman cough up a five inch worm, still twitching. I could multiply examples, but you get the point: parasites are uniquely disgusting because they violate our bodies and live inside us against our will. Demon-possession is like this, except that the violation is even more severe: a malevolent and powerful spiritual entity dwelling within a human being, controlling his speech and actions, his mind and body, against his will. This sort of parasitism is subtly implied in an oddity of the language in Luke 11 :14: “And he was casting out a demon, and it was mute.” Who was mute? The gender of “it” is neutered, which matches the word for demon, daimonion. Yet the very next sentence says, “So it was, when the demon had gone out, that the mute spoke.” Do you see how the properties of the demon are the properties of the man it possesses? This should make your skin crawl. It's very evil. The sorts of frightful scenes of violence depicted in the movie The Exorcist are not actually far fetched in comparison with the actions of demon-possessed persons in the Bible: cutting themselves, breaking chains, attacking people and “prevailing against them so that they flee naked and wounded”, speaking with other voices, throwing the possessed person into fire or water. No wonder the Jews wanted to get rid of demons. One of the marks of a great rabbi was that his teachings were authenticated by miracles, including the exorcism of demons. This was a popular piece of Jewish wonder-working. Acts chapter 19 speaks of “vagabond Jewish exorcists”. The historian Josephus tells how such people operated: “I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this: He put a ring that had a Foot of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he abjured him to return into him no more, making still mention of Solomon, and reciting the incantations which he composed. And when Eleazar would persuade and demonstrate to the spectators that he had such a power, he set a little way off a cup or basin full of water, and commanded the demon, as he went out of the man, to overturn it, and thereby to let the spectators know that he had left the man.” – Flavius Josephus, Antiquities of the Jews. By contrast with this, Jesus simply commands the unclean spirits, and they come out. There is no struggle; when demons see that Jesus has arrived, rhey normally beg for mercy before he even says anything. And it is interesting to hear the language they use. In Luke 4, “Now in the synagogue there was a man who had a spirit of an unclean demon. And he cried out with a loud voice, saying, “Let us alone! What have we to do with You, Jesus of Nazareth? Did You come to destroy us? I know who You are— the Holy One of God!”” (Luke 4:33-34) and again, in Matthew 8: “And suddenly they cried out, saying, “What have we to do with You, Jesus, You Son of God? Have You come here to torment us before the time?”” (Matthew 8:29) Before the time. These demons know that they are doomed (so their wickedness is also deliberate sin against knowledge), and what's more, they know there is a scheduled day in history when they are to be destroyed. What's surprising to them is to discover that that day has suddenly come forward and is upon them already in the person of Jesus. It is very much like the exchange between Martha of Bethany and Jesus when he comes to raise Lazarus in John 11:23: “Your brother will rise again.” “Martha said to Him, “I know that he will rise again in the resurrection at the last day.” Jesus said to her, “I am the resurrection and the life. He who believes in Me, though he may die, he shall live.” The expected future resurrection — that event “at the last day” — turns out to have a human face, and he is here now, in 33 AD. So with the demons: they think that they can continue to possess people until the resurrection and judgment, unaware that in the person of Jesus, the judgment is upon them now. 33 AD. Anno Domini. Jesus, from the moment of his baptism in the Jordan river, began to announce that He was himself the fulfillment of the OT's prophecies of the coming kingdom of God. His healings and driving out demons; his parables and commandments; His baptism and transfiguration — everything spoke of His office as the Messiah, “a savior, who is Christ the Lord”. When John's disciples ask Jesus, “Are you the coming one, or do we wait for another?”, He had no need to plead his own cause and use persuasive arguments to convince them of His messiahship. His answer is “Go and tell John the things that you see and hear: “The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them.” That is to say, His actions already matched the job description that Israel knew from the prophets, especially Isaiah. His vanquishing of demons was a sign with the same meaning as the others: behold, your King. And yet we are told by the fourth gospel that Jesus “came unto His own, and His own did not receive Him.” So we are confronted with the question: Why did they refuse to believe in him? 15 But some of them said, “He casts out demons by Beelzebub, the ruler of the demons.” This is why the ascribing of Jesus' miracles to the devil is unforgiveable — not that it is especially worse in seriousness than, say, blaspheming against the Father, but that it removes the possibility of salvation. If you mistake the fireman for a bad guy, you're not going to let him remove you from a burning house. 16 Others, testing Him, sought from Him a sign from heaven. These people are “testing him” – the same verb used of Satan's temptation of Jesus in the wilderness, and indeed, their request for a “sign from heaven” is a renewal of Satan's suggestions that Jesus should perform a gratuitous miracle to force people to believe in Him. Let's remember that He has just cast out a demon. So they are asking for another miracle to authenticate the first miracle. What end will there be of such doubt? If miracles could compel faith, these people would have believed already. Jesus' reply has three parts. His first response is to point out how illogical it is to imagine that Satan, whose goal is to oppress human beings and subject them to demonic power, would sabotage his own work by freeing anyone from demonic power. His second argument is even more pointed, and to understand its full force we must recognize the echo of the OT and the narrative situation that echo calls up. He asks them, “If I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they will be your judges. But if I cast out demons with the finger of God (ἐν δακτύλῳ θεοῦ), surely the kingdom of God has come upon you.” This is a very direct reference to a prominent Old Testament passage, Exodus 8:17-19. It is near the beginning of the ten plagues. Already Moses has inflicted two plagues on Egypt: he has turned the water to blood, and he has brought forth frogs on the land. Amusingly enough, Pharaoh's magicians did so with their enchantments — with the result that there was even more water turned to blood, and even more slimy frogs hopping around Egypt. Pharaoh's administration kept the Israelites in bondage not only by physical whips and brutal oppression, but also by projecting a spurious aura of competence and knowledge, so that they have a wise ability to control events. We see this in our own day, when the Federal Government has so thoroughly persuaded everyone that it can save us, that when a hurricane strikes a coastal city, there are people who blame the Federal disaster relief agencies and the government for not doing more; when evil people shoot schoolchildren, the government must “do something about it”; and our diets must be dictated to us with a food pyramid based on scientific research; synthetic pharmaceuticals must be prescribed for every ailment according to the wisdom of scientists. These wonder-workers are able to put a man on tbe moon; how, then, can we doubt their wisdom. Do not even imagine that there is another way, or another truth. So it is in Egypt bedore the Exodus. As in our day, so in Egypt there was a “ fascination with wisdom, which, in addition to imitating the great regimes, represented an effort to rationalize reality, that is, to package it in manageable portions”. In our day, this wisdom is technological, statistical, scientific. In ancient Egypt it was priestly and magical. And so, even though it means more water turned to blood, and more frogs on the land, Pharaoh's magicians must by all means show that they can replicate the miracles of Moses. The wizard's duel is crucial to maintaining the supremacy of Pharaoh's regime. He has the best magicians. Anything Moses can do, they can do too. But then, something happens: Aaron stretched out his hand with his rod and struck the dust of the earth, and it became lice on man and beast…Now the magicians so worked with their enchantments to bring forth lice, but they could not. So there were lice on man and beast. Then the magicians said to Pharaoh, “This is the finger of God.” As one writer (W. Brueggemann) comments: “The Egyptian empire could not! The gods of Egypt could not! The scientists of the regime could not! The imperial religion was dead! The politics of oppression had failed! That is the ultimate criticism, that the assured and alleged power of the dominant culture is now shown to be fraudulent. Criticism is not carping and denouncing. It is asserting that false claims to authority and power cannot keep their promises, which they could not in the face of the free God, [the God of Moses]. It is only a matter of time until they are dead on the seashore.” Jesus' words, “The finger of God” call up in his listeners' minds the contest between Moses and the magicians of Pharaoh. Jesus' accusers are failing to recognize that He is in the position of Moses and Aaron. They and their “sons” — that is, their disciples — are in the place of the magicians of Pharaoh. By whom do they cast out demons? Oh, that's right, they don't. They cannot do what Jesus has done, so they are discredited as judges — and this in the Biblical sense of the word (think Samson, Deborah, Barak). They cannot save. By connecting his actions to Moses' miracles in the Exodus, Jesus is implying that He is the agent of a new Exodus; that the time of salvation has come. Those who oppose that salvation and ascribe His work to the devil are in the position of Pharaoh and Pharaoh's magicians: not only are they powerless to do what He does, but they are actually opposing God's salvation. Jesus' deliverance of the mute, demon-possessed man is actually an instance of that basic conflict, and a preliminary step to the ultimate conquest and final defeat of Satan. He compares himself to a violent house-robber who has defeated the strong man guarding the house; and he contrasts that image with the ineffectual efforts of others before him. A friend of mine once had bats and squirrels living in his attic. By careful use of humane traps, he eventually got rid of them, and raccoons moved in. Once that happened, he decided the time for gentleness was past, and he got his .22 and a dog. Just like that, Jesus suggests that the house of Israel has been cleansed of its idolatry, but it is now suffering something far worse: nowhere in the OT do we hear of anyone possessed by a demon. But demons are seemingly lurking everywhere in the gospels. Past cleansings of Israel have been ineffective, like a situation where seven worse demons move into a man who used to have one. Jesus' intention — for those whom he drove demons out of; for his people Israel; and ultimately for the world, is a permanent and effectual pest-removal. But notice the scenario that Jesus describes: When a strong man, fully armed, guards his own palace, his goods are in peace. 22 But when a stronger than he comes upon him and overcomes him, he takes from him all his armor in which he trusted, and divides his spoils. 23 He who is not with Me is against Me, and he who does not gather with Me scatters. This is the prelude to a thorough plundering of all of Satan's dominion over this fallen world. Remember when Satan tempted Jesus? He took him up on a mountain and offered him all the kingdoms of the world if he would bow down and worship him. It is a real estate transaction: that is the significance of taking Jesus up on a mountain and showing him all the kingdoms. God does a similar thing with Abraham, telling him to look at the land of Canaan, “for all the land which you see I give to you and your descendants forever.” (Genesis 13:15) Satan was offering to trade Jesus the kingdoms of the world. Jesus refused, because he does not make bargains with Satan. His intention is to defeat him, and disarm him, and take away his dominion. And the Bible shows us how that happened: “Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand. He laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years; and he cast him into the bottomless pit, and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished. But after these things he must be released for a little while.” (Revelation 20:1-3) The Gentiles are no longer under the domination of demons. No one is worshipping Thor or Zeus or Baal anymore. And when Satan is released one last time, it is only so that he can be thrown into the lake of fire after he shows how unrepentant he is. So, with the house cleansed, what happens now? God has got rid of the demons, and He intends to dwell in this house Himself. Our gospel lesson closes with Jesus' response to a woman in the crowd who calls his mother blessed: “Blessed is the womb that bore You and the breasts which nursed you!” Mary is certainly blessed. But that blessedness was not merely a matter of giving birth to Jesus. Remember that Mary responded to the angel, “Behold the maidservant of the Lord! Let it be to me according to your word.” Mary, as a symbol of faithful Israel, submits herself to God and to His purposes. The result is that God honors her obedience by coming to dwell within her. So too with us. “Blessed are those who hear the word of God and obey it,” for God dwells with them. Now that raises one last issue. I have a number of different quotations I'm going to share with you concerning the relationship of obedience and bodily resurrection and our individuality. Some of you have read CS Lewis' Screwtape Letters? They are a series of fictitious letters in which Lewis pretends that one demon, a senior demon who has a lot of experience, is writing to a junior demon all kinds advice about how to tempt a man and lead him to Hell. C.S. Lewis said this was the most difficult of all his works to write. There was something oppressive and depressing about channeling an evil voice and writing in this style for so many pages. Well, here's what Uncle Screw tape advises his junior devil Wormword about human beings:what God wants to do with human beings. He says, “But the obedience which the Enemy demands of men is quite a different thing. One must face the fact that all the talk about His love for men, and His service being perfect freedom, is not (as one would gladly believe) mere propaganda, but an appalling truth. He really does want to fill the universe with a lot of loathsome little replicas of Himself--creatures, whose life, on its miniature scale, will be qualitatively like His own, not because He has absorbed them but because their wills freely conform to His. We want cattle who can finally become food; He wants servants who can finally become sons. We want to suck in, He wants to give out. We are empty and would be filled; He is full and flows over. Our war aim is a world in which Our Father Below has drawn all other beings into himself: the Enemy wants a world full of beings united to Him but still distinct.” Still distinct! Remember what was so creepy about that demon possessed man in our gospel reading this morning was that he didn't seem to be himself. And the demon speaks out of him. The demon is mute, and he is mute. He's lost his distinctiveness. It's like that Dante lizard people, fused with the demon. The Roman emperor Marcus Aurelius was a Stoic philosopher, not a Christian. In fact, he was a persecutor of Christians, even though he has a reputation as a wise emperor. We happen to have his private journal Marcus Aurelius' Meditations, everything he was thinking about his spiritual life. Even though he's the wealthiest man in the world, the most powerful man in the world, the emperor of Rome, we can tell from reading what he writes in his meditations. He was terrified of dying. He was not looking forward to it, and he was desperate for any philosophical help that could give him some comfort, some assurance in the face of this terrifying fact of death that seemed inevitable. His solution to the problem was to cling to the hope that his rational soul, his rationality, his sense of reason, was divine. The body, it's going to rot; it's going to disappear. It's going to become collrupt, but the soul, the rational soul, when you die, it's going to be caught up into the divine fire and become one with God. In Stoicism, they thought that the sun is God, the divine fire that everything else that's rational in the universe is a little bit of the divine fire. It's in your soul. And so when your body dies, whoosh! — Up your soul goes and joins God. If I were to take two flames and join them together, there'd be one flame. That's the way they think about it. And so Marcus Aurelius says,  “That's not the person your mother gave birth to. And that divine fire is not part of your body that your mother gest stated and gave birth to. Then he asked his question, the mask slips for a minute and he says, “But what if you're inextricably linked to it through your sense of individuality” — meaning, what if you're really tied to your body by being an individual human being? What if that's what makes you an individual human being is that you have a body that is the center of your consciousness and your agency and you look out of your eyes from your body and you interact with other people and shake hands with them and embrace them and speak to them face to face and see them, and they see you because you have a body and they have a body. And that's what it means for you to be an individual. So if that's what it means for you to be you, is that you have a body, then it's not much comfort to think that your soul is going to be absorbed into the bigger fire of God. Then where are you? There's God, but where are you? So he says, “What if you're inextricably linked to the body through your sense of individuality?” And he he can't answer the question, so he immediately says, “That's not what we're talking about here.” “I don't want to think about that.” It's so scary. It really would feel like standing on the edge of a deep abyss. if when you die, you lose your individuality and you're not you more. Because you'll have body anymore, and you've been absorbed into God. That's not that different from what Screwtape was talking about: the demons would like to absorb you. Marcus Aurelius shies away from the full force of his own pantheism and from the horrible consequences that it has for individuality. Two more quotations. In Job chapter 19, we have those famous words of Job about resurrection. He says, “I know that my Redeemer lives and that the last he will stand upon the earth, and after my skin has been thus destroyed, yet in my flesh I will see God, whom I shall see for myself, and my eyes shall behold him. I, and not another! My heart faints within me.” Job says he's going to see God. Job in his individuality and his identity is going to see God because he's going to have a body and eyeballs that look at him. One last business. On the day of Pentecost, we have some fire, but it isn't individual souls getting absorbed into God. Rather it's tongues of fire coming down from God and resting on individuals who are filled with God's Spirit, and when they are filled, do they lose their individuality? No, they start speaking, respectively, all their different languages that their hearers know from where they grew up. So when God fills us with His spirit, he doesn't rob us of our identity. He doesn't absorb us into himself, but he fills us with himself and makes us more who we are, and that is why the resurrection of the body that we confess in our creed is a great comfort because it assures us that we, each of you individually, who you are when you are raised from the dead, you “and not another” will see God and be in relationship with him. Let's pray. Heavenly Father we thank you that you've given us victory over Satan and his demons, that you have assured us that you have called us to yourself. You have given us your spirit and you desire to dwell within us and make us into a holy temple fit for your dwelling. Help us by faith to cling to Christ in whose service is perfect freedom. We pray in his name. Amen.

Sunday Bible StudyThe Romans Impact on Christianity Class 2: Road to the CrossDan CrabtreeOriginal Air Date: 2025.02.09Take a journey and discover what the Romans impact was on Christianity. Dan Crabtree's Bible Study is in four different classes:The Players: Who are the players? Where did they come from? What interaction did they have? There are quite a few players with associated history.The Road to the Cross: How did Rome come to dominate the Judean region and who were their minions? This will talk about the Jewish civil wars during the Hasmonean period and the intervention of the Romans. Then discuss how bitter enemies from the civil wars got together to crucify Christ.The Road to the Temple Destruction: Was the Roman Empire completely responsible for the destruction? Lead up to the destruction of the temple in AD70 and what did the Romans have to do with it? How does one destroy a limestone building with fire? How did the Romans overcome the Jews? The problem with Zealots. What did Josephus have to do with it? And the final conquest of the Jews.The Road to the Spread of Christianity: What part did Rome play in its own transformation from paganism to Christianity? How did a small Jewish sect of about a thousand people, called Christians, explode onto the scene? How did the Romans help them – inadvertently – to accomplish this exponential growth?Service Times are Saturday Evening at 5:30pm and Sunday Morning at 10:30 am. We also offer two Adult Sunday School options at 9:00am.Promiseland Kids Church is available Sunday at 10:30am for Toddler – 5th grade and Youth Sunday School for Jr. and Sr. High.If you have missed a message or are viewing from home, you can catch weekend services on our Facebook page and YouTube by going to www.crossroads-ridgecrest.org, or through the church app. We also have podcasts available by looking up Crossroads Community Church - available on several podcast apps.For questions or information, please contact us at: (760)384-3333 Wednesday – Friday 10am – 4pm, text (760)301-4840 or email ccc@ccc-rc.org

The foundational narrative behind Christ's death, burial, and resurrection is the story of Exodus. After all, Jesus is presented in the Gospels as “the Lamb of God who takes away the sin of the world,” and was put to death on the eve of Passover. But what if the Israelite exodus from Egypt never really happened? On this episode, Shane talks with Egyptologist David Rohl about why so many contemporary scholars conclude that Israel's foundational story is rooted in mythology, and why they are blind to clear and convincing evidence in support of the Exodus narrative.Click Here to listen to Shane's interview with John Lennox about the meaning and significance of the story of Joseph (WHI #1582).SHOW NOTESRelated BooksExodus: Myth or History? David RohlLegendary Kings, David RohlRedating the Exodus & Conquest, John Bimson — FREEWhen Did It Happen? John BimsonBiblical Archaeology, David E. GravesThe Ancient Near East, James B. Pritchard (ed.)Echoes of The Exodus, Wilson & RobertsJoseph: A Story of Love, Hate & Forgiveness, John LennoxThe Complete Works of Josephus, Flavius JosephusRelated ArticlesIs The Exodus a Myth? Bart Ehrman (cited in commentary)The Origins of Israel in Canaan, John BimsonArchaeological Data & The Dating of the Patriarchs, John BimsonArchaeological Discoveries Related to Nebuchadnezzar II, Shane RosenthalIs Luke a Trustworthy Historian?, Sir William RamsayThe Authenticity & Genuineness of the Fourth Gospel, J.B. LightfootAuthenticating the Fourth Gospel, Shane RosenthalThe Date of John's Gospel: Are We Witnessing a Paradigm Shift? Shane RosenthalSimon of Cyrene: An Intriguing Archaeological Discovery, Shane RosenthalOutside the Gospels, What Can We Really Know About Jesus? Shane RosenthalCan We Trust Luke's History of the Early Jesus Movement? Shane RosenthalNew Life in the New Year: A Brief Account of the Exodus, Shane RosenthalRelated AudioQuestioning Conventional Wisdom (1), Humble Skeptic #13 with David RohlQuestioning Conventional Wisdom (2), Humble Skeptic #14 with David RohlLocating Golgotha, Humble Skeptic #17 with David RohlJohn Lennox on the Story of Joseph, White Horse Inn #1582Stories of Jesus: Can We Trust Them? Humble Skeptic #61 with Peter J. WilliamsAre The Gospels History or Fiction? Humble Skeptic #52 with John DicksonIs John's Gospel Late & Unreliable?, Humble Skeptic #51 with Daniel WallaceQuestioning The Fourth Gospel, Humble Skeptic #49 with Richard BauckhamThe Gospels as Eyewitness Testimony, Humble Skeptic #48 with Richard BauckhamFaith Founded on Facts (1), Humble Skeptic #15Faith Founded on Facts (2), Humble Skeptic #16Related VideoPatterns of Evidence: Exodus, featuring David RohlThe David Rohl LecturesUPCOMING EVENTSThe Messianic Hope, Memphis, TN, April 11-13Shane Rosenthal will be giving a series of talks related to Christ's fulfillment of Old Testament prophecy at this weekend conference in Rosemark, TN. Click here for more information.Who Is Jesus?: Bridging Diverse Voices, St. Louis, MO, April 24th.Shane Rosenthal and Michael McClymond will be defending the historic Christian view of Jesus at this Christian / Muslim conversation which will take place at St. Louis Community College Meramec (located at 11333 Big Bend Rd, in Kirkwood, MO). The purpose is to highlight some of the differences between Christian and Muslim perspectives related to Jesus' identity and mission and to take questions from students. This event is brought to you by St. Louis Community College in partnership with ReThink315. Click here for more info.Share with Friends & FamilyIf you're a fan of the show, please tell others about the show, and consider posting a link to this episode via your social media feed. Just copy the URL of this page, paste it into your feed, and write a few words. Also, consider writing a positive review of this podcast via the Apple Podcast app, or your preferred podcast portal. The more reviews we get, the more exposure we get! Thanks for your help!Make a One-Time Gift or Upgrade to a Paid SubscriptionConsider supporting The Humble Skeptic podcast by making a one-time gift or upgrading to a paid subscription via Substack ($5.95 per month, $59 per year). Tax-deductible giving options are also available. Get full access to The Humble Skeptic at www.humbleskeptic.com/subscribe

TAGALOGTuklasin ang kaakit-akit na kasaysayan at sinaunang alamat ng Pilipinas sa "The Philippines: The Land of Gold - Unveiling Ancient Legends." Sumama kayo sa amin sa isang nakakabighaning paglalakbay habang sinasaliksik natin ang mga mitikal na koneksyon sa mga kayamanan tulad ng Paraiso, Ophir, at Chryse. Sa pamamagitan ng mga kamangha-manghang aerial na visual at mga makasaysayang pananaw, sinasaliksik natin ang mga kwento ng mga kilalang manlalakbay, mula sa mga heograpo ng Roma hanggang kay Marco Polo, na inilarawan ang Pilipinas bilang isang lupain na sagana sa ginto at kayamanan. Alamin ang kahalagahan ng ginto sa kulturang Pilipino at kung paano ang mga alamat na ito ay patuloy na umaantig hanggang sa kasalukuyan. Huwag kalimutang i-like at i-share ang video na ito upang ipakalat ang mahika ng Pilipinas! #Pilipinas #MgaSinaunangAlamat #Ginto #Ophir #PamanangKultural #travel-documentaryBALANGKAS: 00:00:00 Mga Pulo ng Ginto at Alamat 00:02:25 Pagmamapa ng Gintong Kapuluan 00:06:55 Mga Bulong mula sa mga Sinaunang Teksto Mga Bulong mula sa mga Sinaunang Teksto 00:08:16 Ophir at ang mga Hangin ng Kalakalan sa Silangan 00:09:08 Ginto sa Tapestry ng Kultura Ginto sa Tapestry ng Kultura 00:12:03 Mga Alingawngaw ng Chryse at Argyre 00:12:59 Isang Pamana na Ginintuan ng Ginto Para sa aming buong posisyon, na walang sinuman ang maaaring hamunin nang hindi talaga nire-review (napaka-bodong iyon!), basahin ang aming mga internasyonal na libro na available sa Amazon, International Bookstores, at Shopee PH:Ang Paghahanap sa Kayamanan ni Haring Solomon sa Ingles, Tagalog, o Ilokano (libre sa eBook);Garden of Eden Revealed: The Book of Maps; at ang aming Bagong Paglabas, Ang Misteryo ng Tatlong Hari (sa Ingles o Tagalog, libre sa eBook) Mga link sa:OphirInstitute.comAt panoorin ang Solomon's Gold Series sa Tagalog:https://www.youtube.com/playlist?list=PLru2qbCMGOi5gGdrUwpqEa1fkXE_Jmhw_Para sa mga agad na nag-iisip tungkol sa lokasyon ng mga Ilog mula sa Eden na hindi kailanman inilarawan sa Bibliya bilang ang Okultong Mito ng Paglikha sa Mesopotamia, iyon ang pinagmulan, tiyak na hindi kailanman ang Tigris na hindi umiiral bago ang Baha ayon sa Gen. 2; hindi kailanman ang Israel sa anumang kahulugan dahil ang Bukal ng Gihon ay hindi isang Ilog, at ang Ilog ay hindi maaaring nasa Israel ayon sa Genesis 2 maliban kung ililipat ang Israel sa Africa (na walang kaalaman); at hindi kailanman natagpuan sa India sa kabila ng pagkalito ni Josephus sa Ganges bilang ang Pison na dahilan kung bakit ang mga mapa noong Unang Siglo ay talagang naglalarawan ng Ganges sa Indochina. Oops!Mga Ilog Mula sa Eden Serye:https://www.youtube.com/playlist?list=PLru2qbCMGOi4psX493Wok20BN6aacr-sASa wakas, bakit Lanzones bilang ang Ipinagbabawal na Prutas? Walang banal na kasulatan ang tumutukoy doon bilang isang mansanas. Gayunpaman, inilalarawan ng Aklat ni Enoc ang bungang ito. Panoorin:Forbidden Fruit?: https://youtu.be/-zDrflASad8Bakit sina Adan at Eba Medium Brown sa pabalat? Ang sinumang tumatawag sa kanilang sarili na isang iskolar o akademiko na hindi alam ang "alikabok" kung saan nabuo si Adan ay "pula" ay hindi nagsagawa ng pananaliksik. Alamin kung ano ang sinasabi ng Bibliyang Hebreo. Panoorin: What Color Was Adam?: https://youtu.be/bVDmWI-Q_5MTangkilikin ang paglalakbay. Isang huling bagay, ito ang aming channel, at ang aming mga patakaran. Walang debate sa isang 8-min brief ng pananaliksik na nagmumula sa higit sa 1,000 nai-publish na mga pahina na sinusuportahan ng isang 300-pahinang Sourcebook, at 100+ na mga video. Ang mga magtatangka nito ay i-mute nang walang abiso. Nakasagot na kami sa malamang na bawat isa sa mga pagtutol na iyon sa kabuuan ng aming pananaliksSupport the show

Sunday Bible StudyThe Romans Impact on Christianity Class 1: The PlayersDan CrabtreeOriginal Air Date: 2025.02.02Take a journey and discover what the Romans impact was on Christianity. Dan Crabtree's Bible Study is in four different classes:The Players: Who are the players? Where did they come from? What interaction did they have? There are quite a few players with associated history.The Road to the Cross: How did Rome come to dominate the Judean region and who were their minions? This will talk about the Jewish civil wars during the Hasmonean period and the intervention of the Romans. Then discuss how bitter enemies from the civil wars got together to crucify Christ.The Road to the Temple Destruction: Was the Roman Empire completely responsible for the destruction? Lead up to the destruction of the temple in AD70 and what did the Romans have to do with it? How does one destroy a limestone building with fire? How did the Romans overcome the Jews? The problem with Zealots. What did Josephus have to do with it? And the final conquest of the Jews.The Road to the Spread of Christianity: What part did Rome play in its own transformation from paganism to Christianity? How did a small Jewish sect of about a thousand people, called Christians, explode onto the scene? How did the Romans help them – inadvertently – to accomplish this exponential growth?Service Times are Saturday Evening at 5:30pm and Sunday Morning at 10:30 am. We also offer two Adult Sunday School options at 9:00am.Promiseland Kids Church is available Sunday at 10:30am for Toddler – 5th grade and Youth Sunday School for Jr. and Sr. High.If you have missed a message or are viewing from home, you can catch weekend services on our Facebook page and YouTube by going to www.crossroads-ridgecrest.org, or through the church app. We also have podcasts available by looking up Crossroads Community Church - available on several podcast apps.For questions or information, please contact us at: (760)384-3333 Wednesday – Friday 10am – 4pm, text (760)301-4840 or email ccc@ccc-rc.org

Discover the enchanting history and ancient legends of the Philippines in "The Philippines: The Land of Gold - Unveiling Ancient Legends." Join us on a captivating journey as we explore the mythic connections to treasures like Paradise, Ophir, and Chryse. Through stunning aerial visuals and historical insights, we delve into the accounts of renowned explorers, from Roman geographers to Marco Polo, who depicted the Philippines as a land rich in gold and wealth.Learn about the cultural significance of gold in Filipino heritage and how these legendary narratives still resonate today. Don't forget to like and share this video to spread the magic of the Philippines! #Philippines #AncientLegends #Gold #Ophir #CulturalHeritage #traveldocumentary OUTLINE:00:00:00 Islands of Gold and Legend00:02:25 Charting the Golden Archipelago00:06:55 Whispers from Ancient Texts00:08:16 Ophir and the Eastern Trade Winds00:09:08 Gold in the Tapestry of Culture00:12:03 Echoes of Chryse and Argyre00:12:59 A Legacy Gilded in GoldFor our full position, which no one can challenge without actually reviewing (now, that is nonsense!), read our international books available on Amazon, International Bookstores, and Shopee PH:The Search For King Solomon's Treasure in English, Tagalog, or Ilokano (free in eBook); Garden of Eden Revealed: The Book of Maps; and our New Release, The Mystery of the Three Kings (in English or Tagalog, free in eBook)Links at our new website on: https://thegodculture.org/And watch Solomon's Gold Series:https://www.youtube.com/playlist?list=PLru2qbCMGOi4PhVocfJEi1oZRRj0AWnzxFor those immediately thinking about the location of the Rivers from Eden which are never represented in the Bible as the Occult Creation Myth in Mesopotamia is that origin, certainly never the Tigris which did not exist prior to the Flood according to Gen. 2; never Israel in any sense as the Gihon Spring is not a River, and the River cannot be in Israel according to Genesis 2 unless one moves Israel into Africa (which is illiterate); and never found in India despite Josephus' confusing the Ganges as the Pison which is why maps in the First Century actually illustrate the Ganges in Indochina. Oops! Rivers From Eden Series:https://www.youtube.com/playlist?list=PLru2qbCMGOi6Xt-ts2C1QVz-ZnAZxicWJFind the Garden of Eden Series:https://www.youtube.com/playlist?list=PLru2qbCMGOi4KPuAcFq4Bx4A2l8dmcfxPFinally, why Lanzones as the Forbidden Fruit? No scripture ever defines that as an apple. However, the Book of Enoch describes this fruit. Watch:Forbidden Fruit?: https://youtu.be/-zDrflASad8Why are Adam and Eve Medium Brown on the cover? Anyone calling themselves a scholar or academic that are not aware the "dust" from which Adam was formed was "red" has executed no research. Learn what the Hebrew Bible has always said. Watch: What Color Was Adam?: https://youtu.be/bVDmWI-Q_5MEnjoy the journey. One last thing, this is our channel, and our rules. There will be no debate on an 8-min brief of research that stems over 1,000 published pages supported by a 300-page Sourcebook, and 100+ videos. Those who attempt so will be muted without notice. We have already responded to likely every single one of those objections throughout our research and we are not entertaining trolling in ignorance. Go review the evidence, because an 8-min. brief is not such. One should know better. We invite you to review the full position even with skepticism. No one has proved these conclusions wrong in over 8 years now since 2017 when our first video went viral. Scoffing and ridicule are not positions, nor is "nuh uh." Yah Bless.TheGodCulture.comSupport the show

Bible Prophecy Under the Microscope-Episode 30There are many signs mentioned throughout the NT by Jesus and others that are said to come during the "last days." Many writers and prophetic speculators have claimed that these signs are happening all around us today. Unfortunately for them, the context for these biblical signs was "soon," as in soon when the NT was written—that is, in the first century AD.

In the last episode, Murray expanded upon an article in the magazine in response to Chris's question. After recording that episode, Murray realised he had not answered the whole question.   Join us on Patron patreon.com/ancientwarfarepodcast  

Scripture - Matthew 21:1-11, Mark 11:1-14, Luke 19:28-44, John 12:12-19, Psalm 118, Zechariah 9:9, Galatians 5:22-23 We explore Palm Sunday – the day Jesus rode into Jerusalem on a donkey to shouts of hosanna. It was the 10th day of Nissan on the Jewish calendar. The day when the Passover lambs were herded in and prepared for sacrifice in Jerusalem at the temple. Palm Sunday on Nisan 10 - recorded in these gospels: Matthew 21:1–11 Mark 11:1-11 Luke 19:28-44 John 12:12-19 There are two dates that could be the date of the first Palm Sunday. Those dates are April 3, 30 A.D. or March 29, 33 A.D.  Jesus rides in on an unbroken donkey – one never before ridden on. This is biblically significant – a young animal, never previously ridden on was an animal that could be offered in a sacrifice as a gift to God. Jesus rides in on such an animal. All donkeys across the world have the same markings on their backs. It is a long dark stripe that runs along their spine, along the center of their backs and another stripe that runs across from shoulder to shoulder, forming the sign of a cross. Every donkey carries a cross on its back. When Jesus rode on the donkey into the city of Jerusalem, he was sitting on a cross. in Zachariah 9:9 we read, “rejoice greatly, daughter, Zion! Shout, daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt the foal of a donkey. “ Jesus fulfill this prophetic word from Zachariah as he enters Jerusalem as a king riding on a donkey coming in peace and offering hope. “Hope for the nations.” (more on this in the coming next weeks.) As Jesus enters Jerusalem on the donkey – it is possible that there were as many as 2.5–3 million people there for the Passover based on ancient writings of Josephus and the rabbis.  The crowds are shouting “hosanna!“ Hosanna means “Lord, save us!“. This is an acknowledgment by the crowd that Jesus is the Messiah. The crowd knew who he was, and this hugely angered the chief priest, upsetting the status quo. BUT it also inaugurates the greatest life anyone can experience and that is a relationship with the living God through Jesus Christ.  Palm Sunday Nissan 10 - order of events: Palm Sunday branches John 12:13 Pharisees object Luke 19:39-40 Jesus weeps Luke 19:41-44 Lazarus crowd John 12:17–19 Return to Bethany. Mark 11:11 As Jesus rode into Jerusalem, it is with a heavy heart because he knows what lies had; rejection by the religious authorities, the future for his disciples and believers and for Jerusalem. He knew that many would not receive him for who he is. The Messiah.  The story of Jesus going “up to Jerusalem“ continues on Monday morning Nissan 11 – the next day after Palm Sunday with the story of the cursing of the fig tree.  The fig tree – they shed their leaves in November – new leaves in late March  – paggim (early fruit)on branches in March – paggim come out early in spring. They come first before the figs. – Jesus finds no paggim -summer figs – August – October. Jesus recognizes that not finding the paggim is more than just a biological event – this is prophetic. Fig trees are the symbol of the nation of Israel. Figs are symbolic of the people of Israel. Jesus is hungry and the tree that should've been producing fruit had nothing on it. This is symbolic of the nation of Israel - so many were religious, but there is not spiritual fruit. Jesus curses the fig tree because God desires fruit. This speaks to those then and to us today. We are called to bear fruit. It says Galatians 5:22-23 “but the fruit of the spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness, and self-control.“ These are what God does in the hearts of all who believe. If fruit is not there, it is a warning and a sign that calls us back to him in repentance. We don't want to just “look good” we want to be transformed by Jesus and with the indwelling of the Holy Spirit so we can bear fruit. Jesus goes to the temple and finds money changers and a marketplace in the courtyard and cleanses it by turning the tables over and throwing them out. He says that his house is not a den of thieves, but is to be a house of prayer for all nations. Pastor shares a detailed description of the layout of the temple and the courtyards.  The cleansing of the temple ends with Jesus miraculously healing the blind and the lame. This is prophetic. “Blind and lame“ were not allowed into the temple or its courtyard. Jesus frees those who have never been welcomed into the temple area. In fact, he is announcing to everyone that he is the one who gives everyone access to God. By Jesus' death, he will open the gates of heaven to all who repent and believe, join us next week for the continued story of Jesus going “Up to Jerusalem.” Our website –  https://www.awakeusnow.com Watch the video from our website! https://www.awakeusnow.com/2-year-study-of-the-gospels-upper Watch the video from our YouTube Channel!! https://www.youtube.com/playlist?list=PLTaaqrC3dMOzMkhPyiNWwlJRpV6Bwpu01 Up to Jerusalem is a study of the final weeks of Jesus' ministry concluding with His resurrection and ascension, using the books of Matthew, Mark, Luke and John together with material from ancient sources and recent discoveries.  Up to Jerusalem is part four of our Two Year Study of the Gospels. Up To Jerusalem is the story of the plan of God to redeem the world, and the story of a Savior willing to obey the Father's plan. As we study Jesus' final days, we will be impacted as we discover the Love of God for each one of us.  This study is great for large group, small group or home group study and can be started at any time.

Chris sent this question for Murray, asking him to expand on one of his articles in the magazine. 'I recently read your article on the siege of Masada in Ancient Warfare magazine. I had a couple of questions regarding the assumptions made about the shortened timeline of the siege. Specifically, you mentioned two assumptions supporting the idea of a shorter siege. Could you provide more information or sources to support this hypothesis? Additionally, I have a colleague who views Josephus's work with scepticism, considering him a collaborator whose writings might have served as Roman propaganda. Given this perspective, I wondered why there seems to be such heavy reliance on Josephus, especially considering the article's focus on Legion X Fretensis rather than Josephus's narrative.' Join us on Patron patreon.com/ancientwarfarepodcast