Podcasts about Josephus

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  

Explore with me the theological implications of the Avram-Melchizedek encounter. In this third installment of our Melchizedek series, we discuss how various historical figures and people of faith viewed and understood Avram's Melchizedek and how their insights help us better understand our Melchizedekian Priestly Pedigree. 

I am excited to have my favorite Catholic scholar, Dr. Matthew Thomas, back in the Dojo! In this episode we talk about why Josephus is important for Christians to read. The Ignatius Catholic Study Bible is available at: https://ignatius.com/ignatius-catholic-study-bible-2h/ Pope Benedict XVI's Encyclical - https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20071130_spe-salvi.html N.T. Wright's response to Pope Benedict's Encyclical - https://ntwrightpage.com/2016/04/05/saved-in-hope-reflections-on-an-encyclical/ Other videos mentioned in this episode: * John Wesley on the "Catholic Spirit" - https://youtu.be/5nJzH-JrhhE * A theology of shared meals (part 1) - https://youtu.be/WD5zdp3gZBg * A theology of shared meals (part 2) - https://youtu.be/PtZI_29nCeY * Ignatius Catholic Study Bible initial flip-through - https://youtu.be/oEcnpmXcFzc * Dr. David DeSilva walks us through the Apocrypha - https://youtu.be/xh5n5okLaAI * Why Christians should read the Aramaic Targums - https://youtu.be/e1GOvDxkBnc * Rabbi Beth Lieberman on Jewish Bible translations - https://youtu.be/FRi3I-bESGQ ***Disciple Dojo shirts and other gifts are available over in our online store! - https://tinyurl.com/24ncuas2 ***Become a monthly Dojo Donor and help keep us going! - https://www.discipledojo.org/donate ***Dojo Donor Patches: If you are a monthly donor and would like an iron-on DiscipleDojo patch, supplies are limited so message JM directly via the contact page at https://www.discipledojo.org/contact ***If you are an unmarried Christian looking for community, check out our Facebook group “The Grownup's Table” over at www.facebook.com/groups/grownupstable ------ Go deeper at www.discipledojo.org

I am excited to have my favorite Catholic scholar, Dr. Matthew Thomas, back in the Dojo! In this episode we talk about why Josephus is important for Christians to read. The Ignatius Catholic Study Bible is available at: https://ignatius.com/ignatius-catholic-study-bible-2h/ Pope Benedict XVI's Encyclical - https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20071130_spe-salvi.html N.T. Wright's response to Pope Benedict's Encyclical - https://ntwrightpage.com/2016/04/05/saved-in-hope-reflections-on-an-encyclical/ Other videos mentioned in this episode: * John Wesley on the "Catholic Spirit" - https://youtu.be/5nJzH-JrhhE * A theology of shared meals (part 1) - https://youtu.be/WD5zdp3gZBg * A theology of shared meals (part 2) - https://youtu.be/PtZI_29nCeY * Ignatius Catholic Study Bible initial flip-through - https://youtu.be/oEcnpmXcFzc * Dr. David DeSilva walks us through the Apocrypha - https://youtu.be/xh5n5okLaAI * Why Christians should read the Aramaic Targums - https://youtu.be/e1GOvDxkBnc * Rabbi Beth Lieberman on Jewish Bible translations - https://youtu.be/FRi3I-bESGQ ***Disciple Dojo shirts and other gifts are available over in our online store! - https://tinyurl.com/24ncuas2 ***Become a monthly Dojo Donor and help keep us going! - https://www.discipledojo.org/donate ***Dojo Donor Patches: If you are a monthly donor and would like an iron-on DiscipleDojo patch, supplies are limited so message JM directly via the contact page at https://www.discipledojo.org/contact ***If you are an unmarried Christian looking for community, check out our Facebook group “The Grownup's Table” over at www.facebook.com/groups/grownupstable ------ Go deeper at www.discipledojo.org

Josephus will always be our pal, but it's time to meet another super-important ancient Jewish writer: Philo of Alexandria.  Living in the vibrant intellectual hub of 1st-century Alexandria, Philo applied Greco-Roman philosophical ideas to the Hebrew Bible and wrote some of the first books about biblical interpretation. Today Helen and Dave Learn all about Philo and the remarkable city of ancient Alexandria with guest Maren Neihoff, author of Philo of Alexandria: An Intellectual Biography.MORE FROM BIBLE ODYSSEY"Alexandria""Alexandria and Allegory""Philo, Clement & Origen"JOIN US FOR THE BTM BOOK CLUBThe next meeting of the Biblical Time Machine Book Club will be Saturday, February 22 at 12pm Eastern / 5pm UK. We'll be discussing a fascinating scholarly article by Nathanael Vette, who was the guest on our episode about Judaism and the Gospels After 70 CE. To join us live, become a member of the Time Travelers Club!SUPPORT BIBLICAL TIME MACHINEIf you enjoy the podcast, please consider supporting the show through the Time Travelers Club, our Patreon. We are an independent, listener-supported show (no ads!), so please help us continue to showcase high-quality biblical scholarship with a monthly subscription.DOWNLOAD OUR STUDY GUIDE: MARK AS ANCIENT BIOGRAPHYCheck out our 4-part audio study guide called "The Gospel of Mark as an Ancient Biography." While you're there, get yourself a Biblical Time Machine mug or a cool sticker for your water bottle.Support the showTheme music written and performed by Dave Roos

A Sermon for the Fourth Sunday after Epiphany St. Matthew 8:1-13 by William Klock   Have you ever met someone with leprosy?  Probably not.  Today it's extremely rare.  We hardly give it a thought.  But in the ancient world it was one of the most dreaded diseases.  It began with the loss of feeling in your extremities and nodules that would turn into ulcers.  The loss of feeling spread.  The ulcers never healed.  Your hair would fall out and your eyes would go blind.  Ulcers would form on your vocal cords, leaving your voice hoarse and rasping.  Gangrene would set in.  Eventually you would lose fingers and toes and sometimes whole limbs.  Sometimes it led to madness.  Eventually it would lead to death, but not quickly.  Some forms of leprosy would take a decade to run their course and others twenty or thirty years. But as bad, if not worse than the physical misery was the fact that it was contagious.  That made lepers outcasts.  The Jewish historian Josephus tells us that lepers were treated “as if they were, in effect, dead men”.  When a person was diagnosed with leprosy, they were immediately banished from family and community.  In Leviticus 13:46 the Lord had commanded, “He shall remain unclean as long as he has the disease. He is unclean. He shall live alone. His dwelling shall be outside the camp.”  And people didn't get better from leprosy.  That's why it was a miracle when the Lord intervened to heal Naaman the Syrian of his leprosy.  Consider that in medieval Europe, before he was cast out, a leper was brought to the church one last time so the priest could read the burial service over him.  So to be a leper was, for all intents and purposes, to be dead.  Not, of course, to yourself, but dead to your family, your friends, and your community.  In Israel lepers were barred from Jerusalem and from any walled town or city.  The law described over sixty types of contact that would render a person unclean and contact with a leper was second only to contact with a dead body.  If a leper so much as poked his head through the door of your house, your house would be rendered unclean.  One rabbi boasted that he threw stones at lepers to keep them at a distance, because that's where they belonged.  Keep that in mind as we look again at today's Gospel.  Look with me at Matthew 8:1-4. When Jesus came down from the mountain, large crowds followed him.  Suddenly a leper came to him and knelt down in front of him.  “Lord,” he said, “if you want, you can make me clean!”  Jesus stretched out his hand and touched him.  “I do want to,” he said.  “Be clean!”  And at once his leprosy was cleansed.  “Take care,” Jesus said to him, “that you don't say anything to anyone.  Instead, go and show yourself to the priest, and make the offering which Moses commanded.  That will be the proof to them.”   For the last three chapters Jesus has been preaching the Sermon on the Mount.  So he's been preaching to the crowds about the kingdom of God—what it's going to be like and who's going to be part of it.  And I can imagine the people in the crowd nodding in approval as they listened—but the real weight of it not really sinking in.  It's often like that when he hear God's word.  Something like “Love your neighbour.”  We agree.  We think, “Oh, that's good.”  But the real radicalness of it doesn't sink in.  And then something happens—we're faced with a choice, we encounter a person—and the Spirit brings that lesson to mind and we realise just how much God and the gospel expect of us.  Sometimes we fail the test.  Imagine the crowd that had been listening to Jesus preach, now following him into town and this leper approaches Jesus.  And everything Jesus has been saying about the kingdom is forgotten.  People are thinking, “Stupid leper!  Doesn't he know he shouldn't be here!  How dare he come so close to the rabbi!”  They've just heard Jesus preaching at length about the kingdom, but I expect at least some of them saw the leper and were thinking to themselves that if Jesus were a good rabbi, he would tell this man to take a hike—to obey torah and get out of town—maybe even throw rocks at him. Imagine their surprise when instead of quoting Leviticus at the man and telling him to get lost, Jesus stops as the man kneels at his feet.  That says something right there.  When this leper saw Jesus he saw the Messiah.  Jews didn't prostrate themselves before any old person.  This posture was reserved for the Lord.  In some way, shape, or form he saw in Jesus the God of Israel.  And with his hoarse and damaged voice he rasps out, “Lord, if you want, you can make me clean!  Please make me clean.”  And to their horror, Jesus reaches out and touches the man.  The law said that a leper could come no closer to a healthy person than a cubit and Matthew makes a point describing Jesus reaching out, stretching out his arm to its full length across that distance to bridge the gap between himself and the leper, so that he could make contact with him, to touch the untouchable, to draw in the outcast.  And Jesus says to him, “I want just that.  Be clean.” Uncleanness should have passed from the leper to Jesus.  Obviously you couldn't see something like that, but everyone knew that that was the law, ever since the Lord had spoken it through Moses.  Touch a leper and you become unclean.  So imagine their surprise when they did see something happen.  They saw cleanness pass from Jesus to the leper.  As they watched the man was healed.  His sores healed and disappeared.  His sight cleared.  His voice became whole again.  Maybe fingers and toes even grew back before their watching eyes.  The leprosy was gone.  The man was restored.  His death sentence was lifted. Now, the sermon on the mount wasn't just an abstract ethical manifesto that Jesus delivered to a group of people who could have been from anywhere or any time.  It was a declaration that the kingdom of God had come in fulfilment of the prophets, a declaration that the Messiah had finally come to set God's people to rights.  They desperately need and longed for that.  Ever since they had been called in Abraham, ever since they had, as a nation, been adopted by the Lord as his covenant people, they had in one way or another failed him and failed to be the people he had called and delivered them to be.  They gave their hearts to idols.  They gave their hearts to kings.  They put their trust in horses and chariots.  They oppressed the widow and the orphan and took advantage of the poor and the stranger.  Their rabbis threw stones at lepers who dared get too close.  The nation had repeatedly known the Lord's discipline.  The faithful remnant amongst the people had cried out for centuries to the Lord for help and through the prophets he had promised that he would come, that he would deliver, that he would forgive, that he would put his own Spirit in the hearts of his people and turn them away from sin and self and fill them with love for him and for their neighbours. And now, here it is.  There's a reason we read this Gospel during this season in which we recall and celebrate Jesus' epiphany, his manifestation.  Jesus has just preached about the restoration of fallen Israel, the adulterous bride, to her Lord and the first person he meets as he heads down the mountain and into town is this poor man, cut off from his people, for all intents and purposes dead.  He has lost his covenant status.  He has lost his family—not just his biological family, but his covenant family.  He hasn't known the temple or the Passover for who knows how many years.  In the Lord's providence this man is symbolic of the whole nation of Israel.  Israel hadn't heard the Lord's voice or known his presence in the temple for almost six hundred years.  She was governed and oppressed by pagans.  But as he has humbled himself so far as to take on human flesh, to be born of a Jewish woman, to become one of his own rebellious people, to reach out to them, just so Jesus stretches out his hand across the distance between himself and this believing leper and makes him whole.  This lost son who was dead is alive again. And Jesus doesn't leave it at that.  He sends this man—in accordance with the law—to see the priest so that the priest can see that he has been healed and so that he can restore him to the covenant family.  There are other times in the Gospels that Jesus bypassed the temple and the priests to make a point, but early here in his ministry he instead sends this man to the priests.  It backs up the message he had just preached when he said that he had come not to abolish the law and the prophets, but to fulfil them.  And, too, it sent a message to the priests of Israel.  Like I said, people didn't recover form leprosy.  If they got better and the diagnosis was lifted by a priest, it was probably because it wasn't leprosy in the first place.  I doubt this priest had ever seen a bona fide healing from leprosy.  They might talk about Naaman the Syrian, but no one had ever seen a healing like that for themselves.  And now this man shows up at the home of the local priest—maybe even the priest who had diagnosed him and declared him unclean—and he served as a message from Jesus: the kingdom is at hand.  Israel was about to be set to rights and restored.  And it was all centred in Jesus the Messiah.  The people—and their priests—had a choice before them: Repent and believe in Jesus or find yourself weeping and gnashing your teeth in the darkness when judgement comes—on the outside of the covenant family as this leper had been for so many years.  Repent and believe that in Jesus the Lord was finally here to visit his people, to answer their prayer, and these lost sons and daughters would be invited into their Father's great banquet.  Jesus had come to set Israel to rights. Many of the people in the crowd watched this with joy.  The Messiah really had come.  That great feast Israel had been waiting for was being prepared.  According to one Jewish tradition the main courses at that feast would be Behemoth, the great mythical land monster, and Leviathan, the great sea monster.  Some in the crowd, having heard Jesus preach and having seen the leper healed could already smell the great beasts roasting in the oven like Thanksgiving turkeys.  And then as they reach Capernaum a Roman centurion approaches Jesus.  If the Lord's great banquet was being prepared, this man certainly didn't belong there! Centurions were the backbone of the Roman army and a reminder to the Jews that they were a conquered people.  Matthew doesn't tell us if this centurion was a kind man or a cruel one or how he used his authority.  None of that really matters.  He could have been the kindest man in the world, but he was still a local representative of Rome and a gentile.  He didn't belong in that joyful messianic throng.  But down the main street of the town he came.  Look at Matthew 8:5-9. When he had entered Capernaum, a centurion came up and pleaded with him, “Lord,” he said, “my son is lying paralyzed at home, suffering terribly.”  And Jesus said to him, “I will come and heal him.”  But the centurion replied, “Lord, I don't deserve to have you come under my roof!  Just say the word, and my servant will be healed.  I know what authority is all about, you know—I've got soldiers answering to me, and I can say to one of them, “Go!” and he goes, and to another “Come here!” and he comes, and I can say, “Do this,” to my slave, and he does it.”   The centurion appeals to Jesus.  Matthew's word choices stress the man's desperation.  He addresses Jesus as “Lord”.  He'd surely heard the talk about Jesus being the Jewish Messiah—the Lord—but being a Roman he probably didn't care about that.  He simply knew that Jesus could heal, that he could fix his desperate situation.  He'd heard the stories.  Maybe he'd even seen the leper, running into town to show himself to the priest.  Exactly who or what Jesus was, that wasn't really his concern.  He simply saw in Jesus a man with power and authority.  A man who could, as Tolkien once put it, make the sad things of this world come untrue, and such a man, Jewish or not, Messiah or not, was worthy of respect.  “Lord, my son is at home, paralysed, sick, and suffering.”  As Luke and John tell this story, the young boy was near death.  But if Jesus could heal others, he could heal this man's son. And Jesus said, “I will come and heal him.”  At this point everyone—the Centurion, the Jewish crowd following Jesus, everyone—they stopped and gasped.  They shouldn't have, but I'm sure they did, because that would have been the natural response of anyone when an upright and godly Jew—a rabbi no less—went to the house of a gentile.  The Mishnah declared in no uncertain terms, “The dwelling places of gentiles are unclean,” and even though it came centuries later, we know the Jews of Jesus day thought no differently.  Gentiles were ritually unclean, but everyone present should have known that this wasn't a problem for Jesus.  Jesus touched the leper and instead of contracting his impurity, passed purity to the leper, restoring him to the community of the people of God.  Jesus could enter the home of a gentile and do the same thing. So the Centurion was shocked by Jesus' offer to come to his house.  He refuses with those words so often misused in celebrations of the Lord's Supper: “No.  Don't come to my house.  I'm not worthy that you should come under my roof.”  It's not that the Centurion thought he was personally unworthy, but that he knew the Jewish customs.  His job was to maintain order and the last thing he wanted was a ruckus resulting from a popular rabbi entering his house.  That would just stir up trouble and that was the last thing a Centurion wanted.  His job was to the keep the peace.  And so he says to Jesus, “You don't need to come to my house.  You and I are alike.  We both have authority.  I know how it works.  I have authority over the men in my command.  I send orders for this man to come and he comes.  I send orders for this man to go and he goes.  If you truly have the authority over sickness and demons that I think you have, then you can do the same.  If you order this disease to go, it will go.  If you order that demon to come, it will come.  Give the orders and my little boy will be healed.” Now it was Jesus' turn to be surprised.  Matthew says he marvelled.  He was amazed by what he'd just heard.  Look at verse 10: When Jesus heard this, he marvelled and said to the people who following him, “I'm telling you the truth.  I haven't found faith like this—not even in Israel!  Let me tell you this: lots of people will come from east and west and join the great feast with Abraham, Isaac, and Jacob in the kingdom of heaven.  But the children of the kingdom will be thrown into outer darkness, where people will weep and gnash their teeth.”  Then to the Centurion he said, “Go home.  Let it be for you as you believed.”  And his son was healed at that very moment.   Notice how Jesus turns to the crowd, to his fellow Jews.  Here they are, following Jesus down the mountain, ready for him to lead them into the age to come when everything is set to rights, ready to sit in his presence at that great banquet and feast on behemoth and leviathan.  And the parade is stopped by this dog of a gentile who has no place in that feast.  When the day comes, they're thinking, the Lord will take care of men like him.  He may strut around Capernaum, in charge of the place today, but one day he would be out in the darkness, weeping and gnashing his teeth.  Some probably thought—maybe even expected—Jesus to give him a little foretaste of that right now.  But instead, Jesus turns and commends the man's faith to everyone.  (This is why people didn't like Jesus!)  He contrasts the faith of this gentile—a pagan they considered the enemy—Jesus uses it to expose the lack of faith he has seen in Israel.  And he quotes from the Old Testament.  Psalm 107:3 and Isaiah 43:5 (and Baruch 4:37) all speak of the Lord's promises to restore scattered Israel, bringing her lost sons and daughters from east and west.  But here Jesus puts a twist on those prophecies and promises.  “When Israel is restored,” he's saying, “When you sit at the Lord's great feast with your fathers, with Abraham and Isaac and Jacob and feast on behemoth and leviathan and celebrate your restoration and the great faithfulness of the Lord, your brothers and sisters from east and west will be there, and this man represents them.  Yes, the Lord will bring Jews from east and west, but he will bring others and they, too, will have a share in the Lord's new covenant and in the age to come.  And many of those who think that by birth alone they have a right to be in that banquet…well…they will find themselves out in the dark, weeping and gnashing their teeth.” Jesus knew that it wasn't yet the time for gentiles to come flooding into the kingdom, taking hold of the robes of Jews, as Zechariah had prophesied, and saying, “Let us go with you, for we have heard that God is with you.”  But in this centurion he saw a foretaste of that day not so far off.  It was a promise most of his fellow Jews had forgotten—or deliberately ignored—in favour of the promises of the great banquet, the setting things to rights, the restoration of Israel.  But this was the reason for Israel's existence as a people, even if few remembered it.  Simeon was one of those who remembered and having met the infant Jesus at his presentation in the temple he sang those familiar words: Lord, now lettest thy servant depart in peace, according to thy word.  For mine eyes have seen thy salvation, which thou has prepared before the face of all people; to be a light to lighten the Gentiles, and to be the glory of thy people Israel.  (Luke 2:29-32) Jesus would be the glory of Israel in that he would fulfil their mission to be a light to the nations—bringing them to the God of Israel.  In that he would fulfil the law and the prophets and manifest the faithfulness of God.  Again that great theme of epiphany. Jesus commended the centurion's faith and sent him home to his healed little boy, the firstfruits—after a fashion at any rate—of the nations who would see the faithfulness of the God of Israel manifest in Jesus, come to him in faith to give him glory, and would themselves not only be healed and set to rights, but incorporated into this covenant family as sons and daughters of God, seated at the great banquet to feast on behemoth and leviathan. So, Brothers and Sisters, come to the Lord's Table this morning.  In the bread and wine we recall and participate in the great exodus that Jesus wrought at the cross, here we remember and are assured that we belong to him.  Here we take hold of his blood-stained robe and say, “Take us with you, for we have heard that God is with you.”  And here the veil is lifted on the age to come as Jesus gives us a foretaste of the great banquet that awaits us on the day when he will, finally and once and for all, set us and all of his creation to rights.  In the meantime, Friends, take the grace you have found at his Table out into the world and live it for all to see.  Take the good news of Jesus, crucified and risen, with you and proclaim it to all.  As sons and daughters of God, you are stewards of the gospel.  Let every day be Epiphany.  Make the Gospel, make the life of Jesus and the Spirit manifest in what you do and what you say so that the people around you will say, “Take us with you, for we have heard that God is with you.” Let's pray: O God, you know us to be set in the midst of so many and great dangers, that by reason of the frailty of our nature we cannot always stand upright: grant to us such strength and protection as may support us in all dangers and carry us through all temptations; through Jesus Christ your Son our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever.  Amen.

Was Yeshua of Nazareth a real person? Outside of the Bible, what evidence do we have for his existence? This teaching looks into the Testimony of the first-century Jewish historian Flavius Josephus and discusses a recently discovered "lost version" of Josephus' account about Yeshua. 

After reading some writings of Josephus that explain the historical records of the end of Moses' life, I was compelled to record a challenge to all of us. Seeing how the Israelites grieved over how they had treated Moses can teach us some wonderful lessons, if we allow it. Do you purposely walk in an awareness of honoring and respecting Yahweh and others today? Let's find out!

John 1:19-34,19 And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” 20 He confessed, and did not deny, but confessed, “I am not the Christ.” 21 And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the Prophet?” And he answered, “No.” 22 So they said to him, “Who are you? We need to give an answer to those who sent us. What do you say about yourself?” 23 He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,' as the prophet Isaiah said.”24 (Now they had been sent from the Pharisees.) 25 They asked him, “Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet?” 26 John answered them, “I baptize with water, but among you stands one you do not know, 27 even he who comes after me, the strap of whose sandal I am not worthy to untie.” 28 These things took place in Bethany across the Jordan, where John was baptizing.29 The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world! 30 This is he of whom I said, ‘After me comes a man who ranks before me, because he was before me.' 31 I myself did not know him, but for this purpose I came baptizing with water, that he might be revealed to Israel.” 32 And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him. 33 I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.' 34 And I have seen and have borne witness that this is the Son of God.” Today we're gonna talk a lot about John the Baptist, and I'll admit it feels a little bit strange because John the Baptist was so much not about himself. I think that if John the Baptist were here he'd tell us to Hurry up, move on, don't spend too much time on him — But we're still gonna talk about him because the Bible talks about him, and here in the Gospel of John he's not just in Chapter 1 but he also shows up in Chapter 3 and Chapter 5 and Chapter 10. John the Baptist is an important person in this Gospel, so we're gonna talk about him, but true to the wishes of John the Baptist, I'm gonna try to keep the part about him brief and I'll end with why he matters for us as a local church in St. Paul, in the year 2025. So for the sermon, I got two things about John the Baptist and one thing about us. Father, thank you for your Holy Spirit and for the Holy Scriptures. And thank you that as your people we can gather together for worship. As your children, this morning we have come eager and expectant. We want to hear from you. Speak our hearts, we pray, in Jesus's name, amen. First thing about John the Baptist …1. John the Baptist is a bridge. Remember the first time John the Baptist is mentioned is back in verse 6. Almost out of nowhere verse 6 says:6 There was a man sent from God, whose name was John. 7 He came as a witness, to bear witness about the light, that all might believe through him. 8 He was not the light, but came to bear witness about the light.The purpose of this mention in verse 6 is the same as the purpose of the mention in verse 15:John the Baptist is the one who brings the news of the eternal Word into history. Remember this Gospel starts in verses 1–5 with this tremendous explanation of the Word — the Word is God, is life, is light — and this is deep and wondrous and it stretches our minds, and then John the apostle, the narrator, he interrupts this depth with verse 6 to tell us that God sent a man named John … and John came to tell us about this Word. Verse 14 picks back up the wonder of this Word, telling us that “the Word became flesh and dwelt among us” — and we saw this last week: this is a profound statement — this is dense theology; it's full of Old Testament allusions — and then, Boom, again, there's John in verse 15! Same guy from verse 6! John bore witness about this Word made flesh.Mining the FitAnd I know that in some of our English translations verse 15 is put in a parenthesis, but it doesn't have to be. Verse 15 actually fits nicely with what comes after it and I want y'all all to see this. So look with me. Chapter 1, verse 15 … 1:15.Verse 15:John bore witness about him [Jesus], and cried out, “This was he of whom I said, ‘He who comes after me ranks before me, because he was before me.' ” 16 For [or because] from his fullness we have all received, grace upon grace. “Grace upon grace” — now what's that mean? Well, let's keep reading …Verse 17:“For [or because] the law was given through Moses; grace and truth came through Jesus Christ.”Track with me here, okay? Verses 15–17 are a series of explanations: Verse 17 explains verse 16 explains verse 15. Verse 17 is a contrast between the law (which came through Moses) and grace and truth (which came through Jesus). These are two different moments in the history of redemption: The ‘law/Moses' is a stand-in for the old covenant; and ‘grace and truth in Jesus' is the new covenant. And that explains that phrase “grace upon grace.” Another way to translate that little preposition “upon” is to say “in the place of.”John is saying: From the fullness of Jesus we have all received grace in the place of grace, because the law (which was one grace) came through Moses; but grace and truth (a better grace) came through Jesus Christ.John is saying in verse 16 that in Jesus we have received new covenant grace in the place of old covenant grace.And remember verse 16 is supposed to explain verse 15 about John the Baptist. But how?Well, it's because in the movement from old to new, John is the bridge. A Foot on Both SidesWhen John stepped onto the scene of what became the First Century, there's no doubt that he was an Old Testament prophet. It had been a long time since Israel had seen a prophet, but John was sent by God as a prophet to Israel with a message. In Matthew, Mark, and Luke, John the Baptist is this “Elijah figure” who was prophesied in the Book of Malachi — the other Gospel writers tell us that John the Baptist literally dressed like Elijah. He was an old school prophet leading a Jewish renewal movement. Even within Islam, they recognize John the Baptist as a prophet. Historically, this is a fact. Josephus, the Jewish historian, described John the Baptist as a moral-political troublemaker — which is prophet material.So John the Baptist was this Old Testament prophet and he came at an extremely important historical juncture. It's like John the Baptist has got one foot in the Old Testament and one foot in the New. He's got one foot in Promise and the other in Fulfillment. Imagine it like this: Say you're going on a hike. We've got some hikers in here, right?You're going on this hike, and it's a long one — there's a lot of ground to cover. It starts with a nice garden, but then there's a big river (or two) to cross, there's a high mountain, there's a desert, at times it gets really dark and quiet, and kinda spooky. There are some signs along the way pointing you forward, but this terrain goes on and on (for 39 books).But then you come to the edge of this thing, and there's like a ditch between you and the other side. And you look over at the other side and it's full of color, and they're having a party over there — it's a 27-book long party! But you're not exactly sure how to get from where you are to there. And that's when “There's a man sent from God whose name was John” — he's standing where you are but then he's able to reach one foot over to the other side and he says, “Come on!” He becomes a bridge.John the Baptist is the biblical bridge from the old to the new. That's what he is: a bridge. That's John the Baptist as a category. The second thing to know is that …2. John the Baptist is a voice.Verse 19 brings this all down to the ground even more. This marks the beginning of the official testimony of John the Baptist, and it starts with questions. John the Baptist was making a splash; he was gaining a following within the Jewish world, and the Jewish leaders wanted to know what's going on, so they send a delegation of men to look into it (we learn in verse 24 that it's the Pharisees who sent this delegation), and that's important because the Pharisees were a sect of Jews who were looking for the Messiah. They were devoted to the Hebrew Bible and they knew it said a Messiah would come, so they have that anticipation, and it's reflected in the questions these men ask John. They ask five questions and he responds to each one. That's verses 19–23, but I want to situate these verses within the whole of Chapter 1. Altogether, in Chapter 1, the identity of John the Baptist is referred to eight times (either by himself or by John the apostle). Seven of the eight mentions of John the Baptist are either negative or a deflection. The overwhelming majority of the times John the Baptist is talked about it's either about who he's not or it's about how great Jesus is — He ranks before me! I'm not worthy to untie his shoe! The only time we actually see a positive statement about John's identity is verse 23. Y'all look at verse 23.Just a VoiceThe delegation that's asking him questions basically gives up. In verse 22 they say, Okay, look, you keep telling us who you're not, but we gotta tell our leaders who you are. What do you say about yourself? (What a question! We're gonna come back to that!)But look what John the Baptist says, verse 23:23 He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,' as the prophet Isaiah said.”John the Baptist tells us that he's getting this from Isaiah, and we can turn back to Isaiah 40, verse 3, and we can read where Isaiah says this. Isaiah 40, verse 3,3 A voice cries: “In the wilderness prepare the way of the Lord; make straight in the desert a highway for our God.”John the Baptist is saying: That's me. I am the voice. Y'all know that singing competition show called The Voice? …It really has nothing to do with this. Except that, as I understand it, when that show started, the difference between that singing competition and all the others was that the judges could not see the contestants, they could only hear them. The genius was that they were de-emphasizing physical appearance, and focusing completely on the sound of the voice. So it's called “The Voice” as in just the voice. And that's what John means here — except that he's de-emphasizing his person entirely! He's solely focused on what he has to say. The voice is defined by its witness to the word. The Word is what he wants you to hear!So hear him — The Word, Jesus Christ, he is before me! John says …He's higher than me! I'm not even worthy to touch his feet! He is that great. Behold, he's the Lamb of God who takes away the sin of the world! He's gonna baptize with the Holy Spirit. John is saying that Jesus is bringing the kingdom of God — the promised end-time kingdom, where the Spirit is poured out, where God judges and saves — Jesus is bringing that here. So you better get ready! All of y'all better get ready!Preparing the WayThat's what Isaiah was talking about when he said a voice cries “prepare the way of the Lord.”He doesn't mean prepare the way for the Lord as in Jesus's way to us needs to be prepared. Isaiah is taking about our way to Jesus. Jesus doesn't need any help. We're the ones who need the help. In the context of Isaiah 40, Isaiah is prophesying about the end of Israel's exile. He's saying the road from exile to restoration should be made straight. Clear the way. Level the ground. Make the pathway from a dark exile to a restored Zion CLEAR — he's not talking about how the Messiah gets to us, but it's about how we get to the Messiah. That was the mission of John the Baptist. He was a voice — just a voice — sent for our sake. He's a bridge and he's a voice — two things about John the Baptist. Now one final thing about us. 3. We should be like John the Baptist.Within all of redemptive history, John the Baptist is the model witness to Jesus Christ. He's the paragon that every witness to Jesus thereafter is supposed to look to. That's why he matters to us as a local church in St. Paul, Minnesota, in 2025.We want to have a voice like his, and there are two things especially that standout. These are two things from the example of John the Baptist that I pray would be true of us. 1. We should clear the way for people to get to Jesus. And I'm thinking first corporately: Cities Church — are we clearing the way for people to meet Jesus or are we getting in the way?That's a question worth asking. Jesus is the cause of our existence. We are here by him and for him, and he's everything to us. And we want more of him. We want more of him for ourselves and we want these cities to have more of him through us. Corporately, we want Jesus to take our utmost — all that we've got, all we can give — we want him to take our utmost for his highest. We're a church committed to his fame. We want him to be impossible to ignore in the cities. We want people to know Jesus. Amen?So are we doing that? Are we helping people know Jesus? What about people who currently don't know him? Does our being a church make any difference for the people in these Twin Cities who don't know Jesus?That's a question for our church corporately, but what about you as an individual Christian? Does your life — does the way you live, the way you work, the way you interact with neighbors and others — does your life forge a path for people to get to Jesus or does it put obstacles in the way?Hey, let's be like John the Baptist!Let's make straight — in this 21st century post-Christian land — let's make straight a highway to our God! Every valley lifted up, every mountain and hill made low, uneven ground made level, rough places made plain — let us resolve, altogether and as individuals, to do everything we can to clear the way to Jesus, not be in the way.2. We should remember it's Jesus people must get to, not us. I'll say it like this: we want to clear the way for people to get to Jesus while also remembering that we're not Jesus. This gets back to that amazing question in verse 22. They asked John the Baptist: “What do you say about yourself?”This is the question: how do you understand who you are? Everybody has some kind of self-understanding, so what is ours as a church? What do we think of ourselves as a church and what would we say about ourselves if asked?Well look, the first thing John the Baptist says when he's asked this question is “I am not the Christ.” Don't rush past that. This is really important. It is absolutely essential to know that in the work of being a witness it is not yourself you are pointing to. You need to know that right from the start. If you're planting a church, you need to know that. And I can't think of a better time to remember this than on our 10th birthday, which is today (we're gonna celebrate next Sunday, but it was this Sunday, ten years ago, when we first gathered to worship as a church). We've been doing this ten years. Ten years. And ten years is a milestone, because now we're way past imposter syndrome. We feel pretty legit, and maybe we stand a little straighter now. Maybe we can start to think, Hmm, look at us. Maybe we feel a little increase in our self-understanding. STOP IT. Don't go there. Remember who we are and why we're here. It's not for ourselves. The goal is not our comfort. It's not that people would know us. Hey, we are all about Jesus. Who the Twin Cities need is Jesus Christ, not Cities Church. Jesus must increase, we must decrease. We show him. We point to him. We clear the way for people to get to Jesus. Clearing the WayAnd I want to end like that: if you're a guest with us this morning, or if you're here and you don't know Jesus, I want to tell you about him. Jesus Christ is the Son of God who came to this world as man to reveal and redeem. He came to show us what God is like, and he came to reconcile us back into a relationship with God. The short way of saying it is that Jesus came to save sinners, which is all of us. We were condemned because of our sin, but Jesus went to the cross in our place: took our sin upon himself, he suffered the punishment we deserved. He was crucified, dead, and buried, and then on the third day he rose from the grave in victory. Jesus defeated sin and death, and now in Jesus forgiveness of sins is proclaimed to you. If you turn away from trying to be your own savior, and if you put your faith in Jesus, he will set you free. He will make you alive. You will become a son or daughter of God — not because you've earned it, but because of what Jesus has done. So trust him. I'm trying to clear the way right now. If you've never put your faith in Jesus, put your faith in him now. Say to him: Jesus, I can't save myself and I'm done trying. You died and rose to save me, and I trust in you. Put your faith in Jesus. And if you have, if you are a Christian, we now come to this Table to remember what he did. The TableAt the Lord's Table, the bread represents the broken body of Jesus, and the cup represents his blood. Together, this is a symbol of his sacrificial death for us. So when we eat the bread and drink the cup, we are saying This is our hope. We have been united to Jesus by faith, and we eat and drink to give him thanks. So if you are a Christian this morning, if you have put your faith in Jesus, we invite you with us to this table.

Today's guest, historian Steve Mason, has called Josephus's The Jewish War "perhaps the most influential non-biblical text of Western history." And he's got a point! Read alongside the Bible, The Jewish War tells the "rest of the story" — specifically, how the Romans came to destroy the Temple in 70 CE. The trouble is, The Jewish War isn't "history" in the modern sense. It's a narrative written to make moral arguments about "good" and "bad" leaders in both Jerusalem and Rome. In today's episode, Mason explains how historians like himself try to reconstruct the past from a wide variety of sources, not just narrative.To learn much (much) more, check out some of Steve's excellent books:A History of the Jewish War, AD 66-74 (2016)Josephus and the New Testament (2002)Jews and Christians in the Roman World: From Historical Method to Cases (2023)SUPPORT BIBLICAL TIME MACHINEIf you enjoy the podcast, please consider supporting the show through the Time Travelers Club, our Patreon. We love making the show, but since we don't run ads we rely on listener contributions to cover our costs. Please help us continue to showcase high-quality biblical scholarship with a $5/month subscription.DOWNLOAD OUR STUDY GUIDE: MARK AS ANCIENT BIOGRAPHYCheck out our 4-part audio study guide called "The Gospel of Mark as an Ancient Biography." While you're there, get yourself a Biblical Time Machine mug or a cool sticker for your water bottle.Support the showTheme music written and performed by Dave Roos

Are the Bible’s perspectives on women outdated and misogynistic, or are they, in fact, revolutionary? In this eye-opening episode, Catherine sits down with Dr. Sandra Richter, a renowned biblical scholar from Westmont College. With decades of research and a passion for making scripture accessible to all, Dr. Richter unpacks the ways the Bible challenges cultural norms and uplifts the status of women from its very first pages. Together, Catherine and Dr. Richter explore: Radical Equality in Genesis 1: How the creation narrative establishes men and women as equally created in the image of God, setting a profound precedent for dignity and value. Cultural Critique in Genesis 2: What does it mean for a man to leave his family and cleave to his wife? Dr. Richter reveals how this challenges patriarchal norms of ancient cultures. Normative Texts vs. Situational Ethics: Understanding the difference between universal spiritual principles and context-specific instructions is key to navigating scripture’s teachings on women. Women as Prophets: From Miriam in the Old Testament to Anna in the New Testament, women played vital and often underappreciated prophetic roles in biblical history. Addressing Cultural Context:The conversation also highlights the impact of Hellenistic and Jewish traditions on attitudes toward women in New Testament times: Rabbi Eliezer’s shocking statement: “If any man gives his daughter a knowledge of the Law, it is as though he taught her lechery.” The Jerusalem Talmud’s severe stance: “Let the words of Torah be burned up, but let them not be delivered to women.” Josephus’s commentary: Jewish law regarded women as “inferior to their husbands in all things.” The Berakhot’s daily prayer: Jewish men would thank God for not being born a gentile, a woman, or a slave—language reflective of broader Greek cultural influences. Dr. Richter provides essential historical and theological insights, helping us see how the Bible subverts cultural norms and offers a radical perspective on women’s worth and roles. Why This Matters for Parents:In a world where gender roles and equality are hotly debated, understanding the Bible’s revolutionary view of women can profoundly shape how we teach and guide our children. This episode equips parents with a scriptural foundation to affirm the dignity, value, and purpose of every family member—mothers, daughters, sons, and fathers alike. Don’t miss next week’s continuation with Dr. Richter, where we’ll explore the biblical celebration of motherhood and women’s contributions to faith and family. Subscribe, Share, and Stay Connected!If you found this episode insightful, please subscribe on your app at on Catherine’s website, leave a review, and share it with others! Let’s continue the conversation about faith, parenting, and the transformative power of scripture. About the guest: Dr. Sandra Richter holds a PhD in Old Testament Studies from Harvard University and Master of Arts in Theology from Gordon-Conwell Theological Seminary. She is currently the Gundry Chair of Biblical Studies at Westmont. Dr. Richter has authored several works available on Amazon, including a Bible study on Deborah. Her extensive research seeks to illuminate the scriptures for contemporary audiences. EPISODE LINKS: Books Referenced: Why Not Women: A Biblical Study of Women in Missions, Ministry, and Leadership by Loren Cunningham & David J. Hamilton What Did Paul Really Say about Women by John T. Bristow Articles by Catherine: “Why We Should Reconsider What the Bible Really Says about Women in Ministry” “Does Scripture Oppress or Liberate Women” “Why Does Paul Tell Women to Be Silent in Church and Not to Teach?” Scriptures Referenced: 1 Corinthians 11 & 14 Romans 16 1 Timothy 2 Galatians 3:28 Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

In the first half, author Dr. Ken Hanson discussed the mysterious sect known as the Essenes and the Book of Enoch, an ancient text that came to light when the Dead Sea Scrolls were discovered. In 1946, a Bedouin shepherd stumbled upon the ancient scrolls containing what is now understood to be an "ancient library of Hebrew texts." This library is believed to be linked to the Essenes, an ancient Jewish group that diverged from mainstream Judaism, he explained. The main branch of Judaism focused on the temple and law, while the Essenes centered their beliefs on stories of fallen angels and the end of days.He expressed a shift in his understanding of the Essenes, suggesting they may have had a more significant influence on early Christianity than previously thought, as Jesus' teachings resonate more with the Essene beliefs than with Temple Judaism, he noted. Hanson pointed out parallels between the Book of Enoch and the writings of the ancient historian Josephus. "The Essenes cultivated arts of healing" such as using roots and spells in the same type of language that Josephus described.Hanson marveled at the discovery of the Essenes' gate in Jerusalem, in the same location where it's thought Jesus went on trial. Speaking of connections between the Dead Sea Scrolls and the Book of Revelation, he said that one of the scrolls was called the "War Scroll," and it detailed "seven apocalyptic battles between good and evil." While three battles are won by the "sons of light," and three are won by the "sons of darkness" (the fallen angels), the ultimate victory comes from divine intervention.----------Spiritual teacher Lorna Byrne has touched the lives of people around the world with her work on angels. In the latter half, she shared her profound insights, and how angels guide and support individuals, regardless of their religious beliefs. "From the moment I opened my eyes, I saw angels," she recalled, explaining how, as a toddler, she felt a deep love and connection with them. Byrne emphasized that each person is accompanied by a guardian angel, stating, "To your guardian angel, you are its number one." She reassured listeners that these celestial beings never leave our side and are here to guide us through challenges.The conversation also delved into the concept of "unemployed angels," which Byrne described as angels waiting to assist those in need. "They are pouring down from heaven, waiting for us to ask for a helping hand," she said, highlighting their readiness to support us in everyday tasks. To connect with one's guardian angel, she advised asking for signs, with feathers being a common symbol of their presence.Byrne also urged listeners to expand their prayer practices beyond personal needs. "Can you pray for the stranger as well?" she asked, pointing out the importance of praying for those who cannot pray for themselves. She believes a simple prayer can have transformative effects, and the prayer you say for a stranger may save a life or mean more than you know. People can also reach out to what she called a "rosemantic" angel for help finding love or a relationship, she added.

What can early Jewish courtroom narratives tell us about the capacity and limits of human justice? By exploring how judges and the act of judging are depicted in these narratives, Trial Stories in Jewish Antiquity: Counternarratives of Justice (Oxford University Press, 2024), Chaya T. Halberstam challenges the prevailing notion, both then and now, of the ideal impartial judge. As a work of intellectual history, the book also contributes to contemporary debates about the role of legal decision-making in shaping a just society. Halberstam shows that instead of modelling a system in which lofty, inaccessible judges follow objective and rational rules, ancient Jewish trial narratives depict a legal practice dependent upon the individual judge's personal relationships, reactive emotions, and impulse to care. Drawing from affect theory and feminist legal thought, Halberstam offers original readings of some of the most famous trials in ancient Jewish writings alongside minor case stories in Josephus and rabbinic literature. She shows both the consistency of a counter-tradition that sees legal practice as contingent upon relationship and emotion, and the specific ways in which that perspective was manifest in changing times and contexts. Interviewee: Chaya T. Halberstam is Professor of Religious Studies at King's University College, University of Western Ontario. Host: Schneur Zalman Newfield is an Associate Professor of Sociology and Jewish Studies at Hunter College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press). Visit him online at ZalmanNewfield.com. 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

What can early Jewish courtroom narratives tell us about the capacity and limits of human justice? By exploring how judges and the act of judging are depicted in these narratives, Trial Stories in Jewish Antiquity: Counternarratives of Justice (Oxford University Press, 2024), Chaya T. Halberstam challenges the prevailing notion, both then and now, of the ideal impartial judge. As a work of intellectual history, the book also contributes to contemporary debates about the role of legal decision-making in shaping a just society. Halberstam shows that instead of modelling a system in which lofty, inaccessible judges follow objective and rational rules, ancient Jewish trial narratives depict a legal practice dependent upon the individual judge's personal relationships, reactive emotions, and impulse to care. Drawing from affect theory and feminist legal thought, Halberstam offers original readings of some of the most famous trials in ancient Jewish writings alongside minor case stories in Josephus and rabbinic literature. She shows both the consistency of a counter-tradition that sees legal practice as contingent upon relationship and emotion, and the specific ways in which that perspective was manifest in changing times and contexts. Interviewee: Chaya T. Halberstam is Professor of Religious Studies at King's University College, University of Western Ontario. Host: Schneur Zalman Newfield is an Associate Professor of Sociology and Jewish Studies at Hunter College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

What can early Jewish courtroom narratives tell us about the capacity and limits of human justice? By exploring how judges and the act of judging are depicted in these narratives, Trial Stories in Jewish Antiquity: Counternarratives of Justice (Oxford University Press, 2024), Chaya T. Halberstam challenges the prevailing notion, both then and now, of the ideal impartial judge. As a work of intellectual history, the book also contributes to contemporary debates about the role of legal decision-making in shaping a just society. Halberstam shows that instead of modelling a system in which lofty, inaccessible judges follow objective and rational rules, ancient Jewish trial narratives depict a legal practice dependent upon the individual judge's personal relationships, reactive emotions, and impulse to care. Drawing from affect theory and feminist legal thought, Halberstam offers original readings of some of the most famous trials in ancient Jewish writings alongside minor case stories in Josephus and rabbinic literature. She shows both the consistency of a counter-tradition that sees legal practice as contingent upon relationship and emotion, and the specific ways in which that perspective was manifest in changing times and contexts. Interviewee: Chaya T. Halberstam is Professor of Religious Studies at King's University College, University of Western Ontario. Host: Schneur Zalman Newfield is an Associate Professor of Sociology and Jewish Studies at Hunter College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

What can early Jewish courtroom narratives tell us about the capacity and limits of human justice? By exploring how judges and the act of judging are depicted in these narratives, Trial Stories in Jewish Antiquity: Counternarratives of Justice (Oxford University Press, 2024), Chaya T. Halberstam challenges the prevailing notion, both then and now, of the ideal impartial judge. As a work of intellectual history, the book also contributes to contemporary debates about the role of legal decision-making in shaping a just society. Halberstam shows that instead of modelling a system in which lofty, inaccessible judges follow objective and rational rules, ancient Jewish trial narratives depict a legal practice dependent upon the individual judge's personal relationships, reactive emotions, and impulse to care. Drawing from affect theory and feminist legal thought, Halberstam offers original readings of some of the most famous trials in ancient Jewish writings alongside minor case stories in Josephus and rabbinic literature. She shows both the consistency of a counter-tradition that sees legal practice as contingent upon relationship and emotion, and the specific ways in which that perspective was manifest in changing times and contexts. Interviewee: Chaya T. Halberstam is Professor of Religious Studies at King's University College, University of Western Ontario. Host: Schneur Zalman Newfield is an Associate Professor of Sociology and Jewish Studies at Hunter College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

The book known as Yosifun, cherished in traditional Jewish circles, and the books of Josephus, preserved in Greek and Latin by non-Jewish hands, spark challenging questions about authorship, reliability, and reconstructing the Jewish past. This class explores how rabbis throughout the ages evaluated these works, their role on the Jewish bookshelf, and how to navigate the apparent discrepancies between their accounts and the teachings of chazal. Josephus

In this passage from Revelation 16, God commands seven angels to unleash His wrath upon Earth through vials, each bringing a catastrophic plague. The first angel's vial causes painful sores on those marked by the beast. The second transforms the sea into blood, killing all marine life within it. The third turns all freshwater sources into blood, symbolizing retribution for the blood of the saints and prophets. As these plagues unfold, an angel justifies these acts as righteous judgment. The fourth angel intensifies the sun's heat, scorching humanity, yet instead of repenting, people curse God, highlighting a stubborn refusal to acknowledge His power. *****Support This Channel*****Paypal: https://paypal.me/jimivision?locale.x=en_USMonthly Support on Patreon: https://www.patreon.com/JimivisionCash App: https://cash.app/$JimivisionVenmo: https://venmo.com/Jimmy-Cooper-17 Contact KenEmail: askbible4family@gmail.com Phone: 401-47-BIBLE https://www.bible4.family Mail To:Jimmy CooperJimivision MediaP.O. Box 654Hixson, TN 37343

Passion WeekMonday: Cursing the Fig Tree, Cleansing the TempleJesus started the day cursing the fig tree which represents Israel and preceded to the Temple Mount. He stepped into the Court of the Gentiles and created a whip and drove out the money changers interrupting the Passover weekly procedures. The scribes and chief priests were so angry, they met to discuss how to destroy him.  In this episode, we consider their language and the divine justice that will occur in this place of the Court of the Gentiles, per Josephus in the Siege of Jerusalem in 70AD. Matthew 21:12-17Mark 11:12-19Luke 19:45-48www.messagetokings.com

In this gripping shiur, Rabbi Dunner delves into the dramatic story of Chanukah. Drawing from Maccabees I and II, Josephus, and the Talmud, he unpacks the Jewish rebellion against Antiochus IV, the Maccabees' daring victories, and the miracle of the oil that defied logic. With insights into faith, resilience, and identity, Rabbi Dunner reveals why Chazal shifted the focus from swords to light—and what Chanukah teaches us about survival and hope today.

Send us your Questions and Comments HereWhile the New Testament does not give an explicit date or any date at all for the birth of Jesus, does it offer clues and insights as to when His birthdate may have been? Is the Christmas holiday really based on pagan myths and legends such as Saturnalia? Is it possible that scholars have been misled by a mistake Josephus made regarding the timing of the reign of Herod? Sources:*The Steinmann article referenced is not in the Public domain so it can't be posted. However, you can find it here:https://www.jstor.org/stable/25442624The birthdate for Jesus presented originally came from R.L Martin's The Star that astonished the World, which can be read for free here:https://www.askelm.com/star/Also check out the book Reversing Hermon by Michael Heiser for more detail on this date, plus the meaning of Jesus' birth associated with the flood.https://www.amazon.com/Reversing-Hermon-Watchers-Forgotten-Mission/dp/0998142638/ref=mp_s_a_1_1?crid=1TIJ9JFKOG8E7&keywords=reversing+hermon&qid=1672788709&sprefix=reversing+hermon%2Caps%2C153&sr=8-1Sorry, I do not think I have the ability to upload the photo of the Rev 12 constellations on September 11, 3 BC to the podcast description. However, they can be found through google search. Support the show

Listen to learn more...