Podcasts about Josephus

What were synagogues actually like in the time of Jesus? Were they places of worship, centers of local government, or something entirely different? In this episode, archaeologist and New Testament scholar Dr. Jordan Ryan joins Dru Johnson to challenge common assumptions about ancient synagogues. Drawing on archaeological discoveries, ancient texts, and the writings of Josephus, Philo, and the New Testament, Ryan explains why synagogues in the first century looked and functioned very differently from both modern churches and modern synagogues. The conversation explores the origins of synagogues, their possible connection to city gates in the Hebrew Bible, and their role as “town halls with Torah” in Judea and Galilee. Ryan discusses ritual purity, mikva'ot (ritual baths), Torah and prophetic readings, public debate, and the surprising evidence that synagogue gatherings were highly interactive communal events rather than passive worship services. Listeners will also hear fresh insights into the ministry of Jesus, including what happened when he taught in synagogues, whether men and women sat separately, why rabbis were not yet a formal office, and why Jesus seems to have avoided major cities like Tiberias and Sepphoris. This episode offers a fascinating glimpse into Jewish life, worship, and community in the world of Jesus and the early church. We are listener supported. Give to the cause here: https://hebraicthought.org/give For more articles: https://thebiblicalmind.org/ Social Links: Facebook: https://www.facebook.com/HebraicThought Instagram: https://www.instagram.com/hebraicthought Threads: https://www.threads.net/hebraicthought X: https://www.twitter.com/HebraicThought Bluesky: https://bsky.app/profile/hebraicthought.org Chapters: 00:00 Understanding Synagogues: Misconceptions and Functions 05:00 Origins of Synagogues: Historical Perspectives 07:48 The Role of Synagogues in Ancient Jewish Society 11:39 Worship Practices in Ancient Synagogues 14:21 Ritual Purity and Preparation for Synagogue 20:37 The Experience of Attending Synagogue on Shabbat 25:21 Scriptural Readings and Teachings in Synagogues 28:12 The Role of Discussion in Torah Readings 33:44 Understanding the Origins of Rabbis 39:08 The Structure and Function of Ancient Synagogues 44:15 Jesus in the Synagogue: A Cultural Perspective

Pastor focuses in on Gamaliel's Speech found in Acts 5:34-39.   We know about Gamliel from the Bible, the writings of Josephus and rabbinical writings: Grandson of the Jewish teacher Hillel Especially influential ca 25-50 A.D. President of the Sanhedrin A devout and respected Pharisee Teacher of Saul of Tarsus (Acts 22:3)   In comparing Josephus' writings with the Bible we find an issue with Acts 5:36-37 "Some time ago Theudas appeared, claiming to be somebody, and about four hundred men rallied to him. He was killed, all his followers were dispersed, and it all came to nothing. After him, Judas the Galilean appeared in the days of the census and led a band of people in revolt. He too was killed, and all his followers were scattered."   The Controversy is the dating of the two men as this is what we know about them from Josephus:  Theudas - revolt at the time of the Roman procurator, Cuspius Faus (44-46 A.D.)  Judas the Galilean - rebellion in 6 A.D.    According to the Acts verses written by Luke, he quotes Gamaliel as saying that Judas the Galilean's rebellion came AFTER Theudas' revolt, but what we know about these two men  from Josephus, shows us that Judas the Galilean's rebellion came BEFORE Theudas' revolt.   The Alternatives we can consider: Josephus was correct, Luke was wrong Luke was correct, Josephus was wrong Both Luke and Josephus were correct.   Pastor leans toward "Both Luke and Josephus being correct."    In Josephus' writings we read of Judas the Galilean as having led a band of people in revolt in 6 A.D.    In Josephus' writings we also read that after the death of King Herod the Great (about 4 B.C.) many revolted. Josephus does not name them.but clearly these rebellions were BEFORE Judas' revolt. Consider this: Is it possible that one of those individuals was named Theudas? Then the writings of Josephus and the Bible align.   Additionally, Luke gives this insight, he tells us that Gamaliel said the following, "Judas the Galilean appeared in the days of the census and led a band of people in revolt. He too was killed, and all his followers were scattered."  Note that Gamaliel said ALL Judas' followers were scattered." But history shows us that Gamaliel saw Judas' rebellion as having come to nothing. However, about 25-30 years after Gamaliel spoke these words, those followers of Judas the Galilean not only were around, but had grown in number and ultimately triggered the revolt against Rome in 66 A.D.    What we see is an accurate account by Luke of what took place on the day the Apostles were flogged for speaking the name of Jesus and rejoiced for being worthy to suffer for His name.     Now What? Learn about God at https://www.awakeusnow.com EVERYTHING we offer is FREE.   View live or on demand: https://www.awakeusnow.com/tuesday-bible-class   For the full list of videos in this series, Dig Deeper, https://www.awakeusnow.com/dig-deeper   For more check out our Sunday series, God ACTS! https://www.awakeusnow.com/god-acts-then-now   Join us Sundays  https://www.awakeusnow.com/sunday-service   Or watch from our Youtube channel https://www.youtube.com/@AwakeUsNow/streams       Watch via our app. Text HELLO to 888-364-4483 to download our app.

Pontius Pilate, Josephus, full communion and more on Open Line Monday with Fr. John Trigilio.

The Pharisees are among the most villainised groups in Jewish history. For centuries, Christians read them as legalists, religious hypocrites and bitter opponents of Jesus. But have we got the Pharisees all wrong? To find out, Lloyd takes a trip in the Time Machine with our resident expert, Helen Bond, Professor of Christian Origins at the University of Edinburgh. Drawing on a range of sources – from Josephus to the Dead Sea Scrolls – they construct a picture of the Pharisees beyond the stereotypes. Where did they come from? What did they believe? And how reliably do the gospels portray them. Support the showTheme music written and performed by Dave Roos, creator of Biblical Time Machine. Season 4 produced by John Nelson. 

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

In episode 497 of The Reformed Brotherhood, Tony Arsenal and Jesse Schwamb bring the Parable of the Talents to a close with one of the most theologically rich discussions in recent memory. Beginning in Matthew 25:24, they zero in on the one-talent servant — not merely as a cautionary tale about productivity, but as a profound case study in distorted theology. The servant's fatal error wasn't laziness alone; it was a fundamentally false picture of his master. That mischaracterization produced a craven, fearful inaction that the hosts argue maps directly onto the eschatological stakes of the parable. Drawing on Calvin, William Ames, and Reformed confessional commitments, Tony and Jesse make the case that right theology is never merely academic — it shapes the whole of life, and ultimately determines one's eschatological destiny. Key Takeaways The one-talent servant's core failure is theological, not behavioral — he constructs a false image of his master as harsh and exploitative, and that distorted theology governs everything that follows. False theology produces fatal inaction — the servant's fear is not godly fear but a craven dread rooted entirely in his mischaracterization of the master's character. The knowledge of God and the knowledge of self are inseparable — following Calvin's Institutes, the hosts argue that a right understanding of God as gracious and generous will produce active, trusting faithfulness, while a distorted view produces fearful, minimal compliance. The parable is fundamentally eschatological, not merely practical — interpreting the talents primarily as spiritual gifts or ministry opportunities misses the point; the parable is about who belongs to the master's kingdom and who does not. Character precedes action — the faithful servants do not become faithful by producing returns; they produce returns because they are faithful. The wicked servant buries his talent because he is wicked, not the other way around. William Ames understood the servant's sin as a violation of the ninth commandment — by burying his talent, the servant effectively bears false witness against God's own estimation of the gift, rejecting both the gift and the Giver. The "outer darkness" language is not out of place — it is the natural eschatological conclusion for someone who never genuinely knew or trusted the master, making the parable a picture of what it means to be outside the grace and presence of God entirely. Key Concepts False Theology as the Root of Inaction The most striking feature of the one-talent servant's account is not what he did — or failed to do — but what he believed. He tells his master, "I knew you to be a hard man, reaping where you did not sow and gathering where you scattered no seed." Tony and Jesse point out that nothing in the parable supports this characterization. A master who entrusts his servants with what amounts to decades of wages — hundreds of years' worth of labor between three servants — is not a hard, exploitative figure. He is astonishingly generous and trusting. The servant has constructed a theological fiction, and that fiction becomes the prison of his own inaction. This is not a peripheral observation; it is the interpretive key to the entire parable. What we believe about God determines everything about how we live before Him. The Knowledge of God Shapes the Whole of Life Calvin famously opens the Institutes with the observation that the knowledge of God and the knowledge of self are so bound together that it is nearly impossible to determine which is logically prior. Jesse draws on this insight to show that the one-talent servant's self-understanding — timid, fearful, paralyzed — flows directly from his distorted image of God. A person who genuinely knows God as gracious, generous, and long-suffering will be motivated to active, trusting faithfulness. A person who privately believes God to be harsh and demanding will retreat into fearful, minimalist compliance. This is not merely a first-century observation. It is a diagnostic tool for self-examination: the shape of our obedience reveals the shape of our theology. Reformed orthodoxy has always insisted that right doctrine is not academic — it is the engine of the Christian life. Character Precedes Action — The Anti-Works-Righteousness Reading One of the most important guardrails Tony and Jesse set up in this episode is against a subtle works-righteousness reading of the parable. It is tempting to hear the parable and conclude: do productive things for the kingdom, and you will be welcomed as a good and faithful servant. But the hosts argue that this inverts the logic of the text entirely. The faithful servants are not commended because they generated a return; they generated a return because they are faithful servants. The wicked servant buries his talent because he is wicked — his character drives his conduct, not the reverse. Justification and sanctification alike are received by faith in Christ alone, and no reading of this parable should suggest that our eschatological standing is secured by our productivity. The sheep act like sheep because they are sheep. That punchline, Tony notes, will carry them straight into the sheep and the goats passage next week. Memorable Quotes "Who is it that's not going to be saved in the last day? It's the people who don't recognize the master. The people who think that the master is a hard man who reaps where he has not sown and gathers where he has not scattered. Well, if we think that's who God is, we have a lot of trouble coming our way." — Tony Arsenal "A person who genuinely knows the living God as gracious, generous, long-suffering, with that kind of hesed kind of love — that person will be motivated to active, trusting faithfulness. A person who privately believes God to be harsh and demanding is always going to retreat in this fearful, minimal kind of compliance." — Jesse Schwamb "The sheep act like sheep because they're sheep. They don't become sheep because they do sheep things. They do sheep things because they're sheep." — Tony Arsenal Full Transcript Welcome to episode four hundred and ninety seven of The Reformed Brotherhood. I'm Jesse  And I'm Tony, and this is the podcast with ears to hear Hey, brother  [00:00:42] Jesse Schwamb: Hey, brother. We're back at it again. We're hanging out in Matthew's gospel, the 25th chapter, and it's time to, I think, close out the Parable of the Talents, where we've got two servants that double their master's money, and one who buries his in the ground like a Calvinist who's confused predestination with doing nothing. And of course, all of this irony is the faithful servants, they can't even take credit. The master supplied the capital, the ability, and apparently even the bull market. It's grace all the way down. But meanwhile, the one talent guy returns exactly what he was given and he gets absolutely wrecked, and we're gonna dig into that. Gonna dig into- ... that later.  [00:01:26] Affirm or Deny Segment [00:01:26] Jesse Schwamb: But before we do, it's what everybody's waiting for. It's that time in the podcast where we affirm with something that we really like or we recommend or we think is undervalued, or we deny against something that's exactly the opposite. Not worth it, no good, get it out of here. So Tony, are you affirming with or denying against?  [00:01:43] Tony Arsenal: I'm denying against something related to the World Cup. Um-  [00:01:47] Jesse Schwamb: Okay ...  [00:01:48] Tony Arsenal: I am not a purist, so please don't hear me as, like, elitist soccer dude who is resistant to any sort of changes, but, um, I didn't actually even know this was happening. Are you following the World Cup at all, Jesse? [00:02:01] Jesse Schwamb: I'm trying to. I'm not against it, I'm just finding myself- Yeah ... stuck in  [00:02:05] Tony Arsenal: trying to like- There, there's a lot going on.  [00:02:06] Jesse Schwamb: Yeah ... yeah, coordinate everything.  [00:02:07] Tony Arsenal: Um, one of the things that they... And they're at weird times this year too- Yes ... at least so far they are.  [00:02:11] Jesse Schwamb: Exactly.  [00:02:11] Hydration Breaks Rant [00:02:11] Tony Arsenal: Um, one of the things this year that I noticed that I didn't know was happening, and I hate it, hate it, hate it, hate it, is, uh, I, I guess I understand why they're doing it, but they've instituted what they're calling mandatory hydration breaks-  [00:02:25] Jesse Schwamb: Oh,  [00:02:26] Tony Arsenal: I've read about this uh, into the games. Yeah. And essentially what this has done is it's turned a game that used to be, uh, and has always been two 45-minute halves-  [00:02:38] Jesse Schwamb: Mm-hmm ...  [00:02:38] Tony Arsenal: um, uh, with overage time, right? So, like, the, the ref will sometimes just, like, add a couple minutes. Usually it's, you know, three to five, maybe 10 minutes at the most to the end of the, the half. They've turned that from, uh, two 45-minute halves into now four, what is that? Like, 23-minute quarters, 22 and a half- Right ... minute quarters. Um, and they're not always quarters. They're not always evenly split. They sometimes do the hydration break early or later. Um, this is awful. It's just awful, right? One of the, one of the, um, maybe this is me being a little bit of a soccer purist. One of the things about soccer that makes it a challenging sport is the endurance of it.  [00:03:21] Jesse Schwamb: Right.  [00:03:22] Tony Arsenal: Right? And contrary to what I think most people think when they watch soccer, um, it's one of the few games, few professional games that doesn't have a ton of breaks- Right? There's not a lot of times where, where match play actually stops for any real amount of time. Um, and that's what stoppage time is. It's not intended to be something like football, where there often is time on the clock where the clock is still moving, but the game is not, like, actively progressing forward, right? Right. You have to do something special to stop the clock. In soccer, uh, at least historically, 45 minutes of play is 45 minutes of play. It's, it's 45 minutes of actual actionable play. And now, um, you know, they stop the game. The clock doesn't continue, but now the game stre- like, the, the game itself stretches longer 'cause they've introduced these additional breaks. So I'm denying, uh... This just sounds like s- I'm such a ghoul here. I'm denying mandatory hydration breaks, not because I want soccer players to get sunstroke. Uh, they get plenty of water. There's plenty of times they get to stop and get water. It's- And this is... We didn't have mandatory hydration breaks when the World Cup was in Qatar. Right. Right? And everybody, for the most part, was fine. Like, the players were all fine. There were no casualties on the field. I don't even recall, like, major medical problems on the field. We're in LA now. Yeah, it's warm, summer, but come on, guys. Like, let's, let's, let's be real. This is not, uh, this is not rec league. This is not, you know, U15 league play with, with kids. These are adult men who condition for a living. Like, this is their job, is to be conditioned and for their bodies to be in peak performance. So it's just... It just interrupts the game. I don't know. I'm, I'm being a little crotchety here, but I feel like I have a right to be 'cause this is my show, and I can do what I want to. That's absolutely true. So I'm denying hydration breaks, mandatory hydrat- hydration breaks, which change the game. And a commentator actually commented about that on, on the match the other day. Um, it changes the dynamic of the game. It changes the strategy of the game. Um, it changes the whole feel of the game, right from the strategy of how long you have to be able to go, right? This will change how- how footballers have to condition themselves, 'cause they're no longer having to condition themselves for two 45-minute halves. They're having to condition themselves for four 22-and-a-half minute quarters, um, which is not the same game as, as that. So anyway, we'll- it's yet to see, be seen if that has any real impact on the outcome of any games or anything like that. But it was annoying to me, so I'm denying mandatory hydration breaks. [00:05:59] Jesse Schwamb: That's great. We haven't had a good denial in a little while on this podcast. I think that's fantastic. I mean, not the break, but the denial itself. Plus, and I don't wanna be... You'll have to tell me if I'm speaking conspiratorial here, because most of my apparent World Cup and general sports news still comes from The Wall Street Journal, so that might be a weird place to get it. But- ... the, I became aware of this through an article that was lamenting the exact same thing. Yeah. It was just basically all the arguments that you said. Like, it's weird, and the game wasn't designed this way, and it's definitely like an interruption. It's definitely like an insertion.  [00:06:32] Ads and Soccer Purism [00:06:32] Jesse Schwamb: And then, of course, was all the stuff about, isn't this really about just allowing commercial break time, and it's more about that, and we're just conveniently saying that we need the hydration breaks. And what else would they, we have them do if we needed to force them to take a break but say, "You know what? Why don't you guys take a knee and get some water- Yeah ... while we show you some ads?" So I imagine that doesn't sit well with people either.  [00:06:52] Tony Arsenal: Yeah. I mean, I'm sure that that's the case. Again, I, I haven't even been able to watch a full, full World Cup match, so I don't, I don't know... I don't even know how long the hydration breaks are, to be honest with you. But yes, it's an interruption in play where they can cut to commercial. And whether that was why they put this in place or not, or whether they're just utilizing it, it's obnoxious. Like, part of the fun of watching soccer is that there is no commercial break for the first 45 minutes. Right. Um, that's just part of- Which is unusual in sports ... part of the joy of the game, is that it's a continual game with no real breaks. Um, even when, like, a player is injured because, you know, there's an injury on the field or something like that, um, even when that happens, they don't cut to commercial because there was no planned commercial. They don't have anything there. Right. So, um, it's changed, like, the way... Y- you know, even, even things like this is gonna change how uniforms are thought out, because sponsorship money through uniforms used to be the m- one of the main commercial-driving, like, sponsorships for, um, for the game. So I'm just annoyed by it. [00:07:53] More Rule Changes [00:07:53] Tony Arsenal: There's an- a couple other things that I'm annoyed by this year. They have this... It's kinda like that automatic up call checker thing we talked about. Right. They have this, like, um- They call it mistaken identity, uh, recheck. Basically where if a player is fouled or appears to be fouled, they can, someone can flag it and it will recheck it and, like, digitally the system tells them whether there was a foul or not. And like I said before when we were talking about this a little bit before, um, there is a real element in the game, or there has been a real element to the game historically, where the ump is almost like, or the ref is almost like a third player, and you have to be wise and play the ref. Um, you have to, you know, there's, there's an element of a little bit of, uh, espionage and subtle- Right you know, subterfuge here going on in the game that I think people outside the game who are just watching, they look and they think like, "Oh, yeah, that guy flopped." But there's a whole, like, art and there's a whole form to that, and there's real cost if you do it poorly. Um, and so, like, we've already had one instance where a yellow card was called on a player. Uh, the other player simulated the foul. Um, and so they reversed it and gave the other guy a yellow card, but they did that after the game. Um, which, which is a whole other thing. Like, you play a whole game, um I could talk about this all night. Like when you get, when you get a red card- ... you're, you're out for an entire game, not just- Right the rest of this game. You're out for an entire game. Your position is out for an entire game, so that might mean you start the next match down a player. Well, what does that mean if you are given a red card sort of posthumously after the match, right? Right. Like, you- it's changed the whole calculation because for the whole game, that player, uh, was playing as though he didn't have a yellow card. And that, maybe that's good, maybe that's bad, but he was playing the game as though he didn't have a yellow card, and then all of a sudden now he does. Um, he doesn't go... I don't think he goes into the next match starting with a yellow card. Um, a- and so I'm kind of like, "Well, what's the, what's the point?" But, um, you know, some of that plays into, like, if there's ties and ties, match, match point ties, then they start looking at who has penalties and stuff. But either way, it's annoying that they, they're introducing this. Like, we didn't need to have... Yes, there's probably a place for reviewing a, a bad ref's calls. Right. They've also added, like, automatic on offsides. There was a whole strategy and a whole part of the game of forcing a person offsides, of drawing a person offsides, being offsides without looking like you're offsides. Some people may look at that and go, "Well, that's cheating," but no, it's actually just part of the game. Right. Like, playing the ref and understanding that is part of the game. And now it's still part of the game, but it's part of the game in a different way, and that's... Maybe I am just being a purist, but I just, I don't like it. I don't like it. Give me back my beautiful game the way it's always been and get off my lawn, get off the turf, get off my pitch, whatever. Um, I'm denying the fact that the World Cup is not as it's always been. But also, like, we don't need this stuff. Like, the World Cup has been fine for how many years?  [00:11:03] Jesse Schwamb: Right.  [00:11:03] Tony Arsenal: We don't need water breaks like this- W- i- you know, if it was like last World Cup, five players died from dehydration in the middle of the... Like, okay, like yeah, let's do some water breaks. But like, nobody died. Nobody even had major medical emergencies. I think a couple people had to come out of the game a little early 'cause they weren't well-hydrated. But like- Right ... run to the side, get a water bottle. Like, you can do that in the middle of a game. There's nothing- Yeah ... against the rules to stand by the sideline, drink when someone's doing a substitution or even in the middle of the game. I've seen that happen, where someone will sprint over to the sideline, they'll take a drink of water, and then they'll throw the cup back over. So anywho, we should move on. This could be my entire, my entire rant of, for a whole episode- Good ... against the weird changes in, in World Cup soccer, so.  [00:11:48] Jesse Schwamb: Listen, I love it.  [00:11:49] Peacock Spanish Hack [00:11:49] Jesse Schwamb: My favorite hack, uh, for World Cup soccer so far this year, and this was given to me by a colleague, uh, and a brother, I think this is fantastic, is right now because my wife is convalescing, we have all the subscriptions temporarily to allow, like, the full healing process to take place. Watch whatever you want, wherever you want. Except for the World Cup, because the, uh... I- it was just, like, where you could actually get it in English was, like, crazy expensive, at least for me. So here's the thing, though. Somebody reminded me uh, that we have Peacock and that because of Telemundo, could just watch and stream the entire World Cup in Spanish. So guess what, loved ones? We're learning a lot more Spanish- I love it ... and we're watching the World Cup with the announcers on. I'm not turning off that, 'cause that's the best part. And, you know, I'm getting, like, 25% of what's being said, but it is awesome. And there's- Yeah ... a lot more energy and excitement. So if for some reason you have Peacock and you're saying, "Oh, I'm missing the World Cup," technically you don't have to. It's all there for you. That's amazing. Just you gotta embrace Spanish.  [00:12:46] Tony Arsenal: That's amazing. And yes, actually, it probably is more entertaining.  [00:12:49] Jesse Schwamb: It is.  [00:12:50] Tony Arsenal: Um, and you don't, you don't need to... You really don't need to understand what the commentator is- No I mean, like 90% of the time the commentator's like, "Oh, he's having a good year," and, uh- ... yeah, like, "Oh, yeah, yeah, he's looking real great. Do you see how his, uh, laces are laced up?" Like, they're just trying to fill time.  [00:13:05] Jesse Schwamb: Right.  [00:13:05] Tony Arsenal: So it doesn't really matter what they're saying. And when it does matter what they're saying, you'll get it just from the-  [00:13:11] Jesse Schwamb: Yes [00:13:11] Tony Arsenal: just from what the announcer's voices are doing. So I'll have to check that out. Yeah, the, the matches are at weird times, at least so far. I think, I think that once we get out of group play, m- a lot of the matches shift to the East Coast, so there'll be, uh, a little bit more normal times.  [00:13:25] Jesse Schwamb: Right.  [00:13:25] Tony Arsenal: But, like, the first, the first, uh, US match was at 9:00 Eastern Time, and then, like, the last one's at 10:00 Eastern Time. Yeah.  [00:13:32] Jesse Schwamb: So  [00:13:33] Tony Arsenal: late. Yeah, super late, and it's a, it's a three-hour match by the time you, you get done with halftime and everything. So yeah, it'll, it'll... It's, it's frustrating. Although historically, um, every time the men, the men's team has won their first match, they've gotten out of group play, and every time they've lost their fir- first match, they have not gotten out of group play. And we, we really, really won our first match. Yes. Yeah. So I think, I think we'll get out of group play. I think probably, depending on how the, the cards roll, um, we'll probably, we'll probably get through our first elimination round, maybe our second, but we're not gonna go much further than that. Um, even, even that would be a, a pretty good victory, so- Anyway, football is life, right? Danny Ross. Um, do, did you watch Ted last night? Yes,  [00:14:24] Jesse Schwamb: I have seen it. Yes.  [00:14:25] Tony Arsenal: That was good. Football is life. Um, that's me this time of year. Like, I wore a soccer jersey to work on Friday, and nobody could tell me I couldn't do that, and I didn't care. So- I  [00:14:33] Jesse Schwamb: love it ...  [00:14:34] Tony Arsenal: uh, nobody even tried. Everybody, everybody's fine. Everybody loves soccer- How dare they ... and loves the World Cup, so. Yeah. That's the truth. Anywho, save me from this. I, I literally could talk about soccer all night. This is the one sport that I get like this. And the... Not even the one sport. The one sporting event that I get like this about is the World Cup. I love it. So you've gotta, you gotta stop me or I'm not gonna, not gonna stop. Let  [00:14:54] Jesse Schwamb: it out.  [00:14:54] Hydration Tabs Recommendation [00:14:54] Jesse Schwamb: Well, I would say, like, we could play that game with our affirmations and denials where it's, like, six degrees of separation, but we only need one. And this is gonna sound like it was planned, but it wasn't. Your denial, of course, as you've just well articulated, was about hydration breaks. Turns out my affirmation is actually about hydration. So-  [00:15:11] Tony Arsenal: Jesse's affirming hydration breaks. We're about  [00:15:13] Jesse Schwamb: to fight. Yeah. No, I'm, I'm definitely not a- affirming hydration breaks, but this might be the kind of hydration they're having. I don't know, but it's the one I'm gonna recommend. So where I live, it is the summertime, and where I live, we get both the heat and the humidity, and that's the oppressive part, isn't it? It's where it feels like the inside of a dog's mouth. And so I actually just came back from a run, and my go-to hydration break for myself is, uh, Nuun, N-U-U-N. And here's the reason why, is I've had Gatorade, I've had all the... I've had Liquid IV, I've had all that stuff. Most of the time it's r- too sweet. Nuun is just these effervescent dissolvable tablets that you drop into water, and it creates this low sugar electrolyte drink. It has all, like, the normal stuff. It has sodium, potassium, magnesium, calcium, chloride, all that good stuff, but there's just one gram of sugar. And it's this convenient little tab. Like, you can just get this whole little roll of tabs. You can carry them with you if you're going hiking or you're camping or you're out and gonna do a run. You just drop them into a bottle of water or whatever size water you want. I usually go 32 ounces is the way I like it. They have all, all kinds of flavors. It's just the right thing. Like, it's... It is like the refreshing thing of water, but when you're like, "You know what? I wanna taste something that's not water." So Nuun is, like, the right thing. I may have referred to it before, so I'm sorry if I did. But I'm referring with you can order it on, like, Amazon or any kind of, I don't know, general kind of camping or sports-oriented store is probably gonna be there. But it's... For me, it's the right thing because I don't know about you, but I find most sports drinks, like, in general too sweet. Like, you, you start... You have one, and then if I get through it, I'm kind of like, "Ugh, now I feel like my mouth is, like, really just coated in sugar, and that's not what I wanted." Yeah. So this feels like you're, you're getting a little less sweetness, but you don't feel guilty afterwards like you've just consumed a bunch of sugar. I will admit, I drink one I guess it's like 12 ounce Gatorade every week, just one. And this is because there's a delightful and loving, like, 72-year-old woman in our congregation who brings, I believe it's her own, she invests this every week. She brings for the team that is doing the worship through music Gatorade, uh, because she thinks we need to be replenished. So really, we have a hydration break- ... right before the service. But she, it's so beautiful and so delightful, I will never refuse it, and I am also on often parched at the time. So-  [00:17:31] Tony Arsenal: Yeah ...  [00:17:31] Jesse Schwamb: it does work out, so.  [00:17:31] Tony Arsenal: Jesse's worship team goes real hard. They need to hydrate in the middle. They do a mandatory hydration break in the middle of the- It's, yeah middle of the service.  [00:17:39] Jesse Schwamb: It's mandatory. Yes. We are strict.  [00:17:41] Tony Arsenal: Yeah. And it's an, it's a good time for announcements and commercial breaks. Um, yeah. I, I think, uh, and you're... I don't know if you're gonna believe me when I say this. With all of the Nuun that passes its way around the family home when we're all here- Yeah at summertime, I've never had-  [00:17:57] Jesse Schwamb: Oh, really? ...  [00:17:57] Tony Arsenal: Nuun. Yeah. We never tried it. I think our go-to for, for sort of powdered energy drink or powdered, uh, sports drink is little Propel packets.  [00:18:05] Jesse Schwamb: Um- Oh,  [00:18:05] Tony Arsenal: that's not bad either. Propel's not bad. I like Propel. It's very sweet, but it, it doesn't- Yeah ... um, Propel- doesn't add sugar. I think that they've, they've got their formula where it's a sugar-free formula. Um, but it is very sweet. So sometimes I'll only do, like, a half a packet of Propel- Yeah ... which I know kind of, they, they argue that or they, like, advertise as, like, "It's the perfect balance of electro-" I don't know if it's the perfect balance of electrolytes, but- Um, but some is better than none probably. Yeah. And, uh, Propel is not better than Nuun apparently, so.  [00:18:36] Jesse Schwamb: I, I, I think Nuun is, like, top shelf electrolyte. And you can get it, like I said, in lots of flavors. One of the fun things is you can get it caffeinated or uncaffeinated. I mean, most, most of it is uncaffeinated. But if you're like you wanted to have some, they have a what they call Kona Cola, and it is cola-flavored and has caffeine. It's amazing, because it's, like, just slightly effervescent, a little bit bubbly. Not too much. It's still, like, refreshing, but if you like the cola flavor, which as you know is its own distinct combination of elements and spices, then it's right on. So- Yeah ... it's really nice. So there you go. Yeah. Nuun- I- And if you're gonna take a hydration break because you're being forced to while you're playing soccer, I highly suggest you choose Nuun. That's the way to go.  [00:19:22] Tony Arsenal: Yeah. Yeah, I don't know. I don't know what they're drinking. I think most of the time they're just drinking water.  [00:19:26] Jesse Schwamb: Probably.  [00:19:26] Tony Arsenal: So I, I don't... I mean, I, I think you're supposed to drink something with some electrolytes, so maybe they have some electrolyte-  [00:19:32] Jesse Schwamb: Yeah ...  [00:19:32] Tony Arsenal: water in it. I don't know.  [00:19:33] Jesse Schwamb: I don't know. Probably.  [00:19:34] Join the Telegram Group [00:19:34] Jesse Schwamb: Here's the thing. If you wanna tell us what you like to drink or when you are, let's say, serving the Lord's people by participating in worship through music and you're forced to take a hydration break, as I am at times, then you need to go to t.mereformedbrotherhood. Put that into your browser right now. Take a hydration break and put t.mereformedbrotherhood into your browser and that will send you to a link for Telegram, which is just a little chat app in which we have a small corner of the world. It's brothers and sisters listening to the podcast, interacting, and it's about time, actually, we probably had some kinda taste test stuff-  [00:20:11] Tony Arsenal: Yeah with,  [00:20:12] Jesse Schwamb: like, these kinda hydration drinks. There's so many of them now. Some of them are, like, purposely salty. Some of them are really sweet. Some have all these crazy and wild flavors. Some of them have all kinds of caffeine. So let us know what you like, but best way to do that- Please ... is join the Telegram group. [00:20:26] Tony Arsenal: Yeah. And please do not, uh, do not make your church stop their service for a hydration break. Please don't do that. The only hydration break I wanna hear you talking about in your church service is a baptism. So please-  [00:20:38] Jesse Schwamb: I knew that's  [00:20:38] Tony Arsenal: where you were going ... do not interrupt the Lord's day for a hydration break. Just if you need water, just, like, step out of the room, take a drink of water, come back. Or if you're in a church that lets you have water in the sanctuary, like most do, just take a drink. That's true. You don't have to- Yeah ... stand up. You don't need to have- That's good ... anyone interpret. Just take a quick drink and then be quiet. Just  [00:20:54] Jesse Schwamb: go to the sidelines, maybe sub out- Mm-hmm ... with somebody else who can play bass, and take a quick drink.  [00:21:00] Tony Arsenal: Exactly. Come back. Yeah. Or just dump the, dump the Propel powder straight in your mouth.  [00:21:05] Jesse Schwamb: I thought you were gonna say like have somebody come up, preferably like an elder, and just hose you down with a thing of Gatorade while you're, while you're  playing  [00:21:10] Tony Arsenal: Yeah, exactly. Just go up to the baptismal font, take a scoop of water, dump the Propel directly in the baptis- no, I'm just kidding. I shouldn't joke about that stuff. Yeah.  [00:21:19] Back to Matthew 25 [00:21:19] Tony Arsenal: Anyway, Jesse, I'm excited because although we are probably gonna round out this parable, we're not done with these parables because- Oh, yeah, that's  [00:21:28] Jesse Schwamb: right [00:21:28] Tony Arsenal: although we're gonna finish this parable this week, we'll probably finish it and get started talking about, uh, the next, the little chunk of text, which is not a parable, but we can't really, uh, divorce it from these parables 'cause they're all telling, they're all making the same or a very similar point about what the kingdom of heaven will be like in relation to the end times- Mm-hmm in relation to the eschatological, um, outcome of all things. Uh, and, and Christ in his teaching, um, he kind of rounds out this teaching and finalizes what these parables mean by talking to us about the sheep and the goats. Um, which again, is not really formed like a parable, but, uh, but it has very similar structures. It has some similar elements to it. Um, but it, it's so integral to what these, all what this sort of like, uh, anthology of eschatological parables mean in all the discourse. We really have to cover that to, to cover the others fully. But tonight we're gonna finish our discussion about the parable of the talents, which I'm excited about because I think we're gonna, we're gonna round out on some stuff that, um, I, I hope you've heard, uh, is probably not as, um, prominent as it should be. Uh, and this, we talked about last time that this parable has been, uh, not necessarily applied properly in many popular- Right ... teachings. Uh, and so I'm, I'm sure you've heard not so great interpretations. Hopefully we're gonna give you an interpretation that's a little bit more accurate and faithful to what the Bible teaches. [00:23:00] Reading the Parable Text [00:23:00] Jesse Schwamb: And so we're gonna pick it up in verse 24 of Matthew 25, because you'll probably recall, and if you haven't it's because you need to go back and listen, that we talked about the first two of these servants and the return that they were able to garner on the investment which the Lord gave them when He went away. And then there's the third dude. So we're gonna pick it up there and go all the way to the end of this, which allow us to close it out. So beginning verse 24, "And the one also had received the one talent came up and said, 'Master, I knew you'd be a hard man, reaping where you did not sow and gathering where you scattered no seed. And I was afraid, and I went and hid your talent in the ground. See, have what is yours.' But the master answered and said to him, 'You wicked, lazy slave. You knew that I reap where I did not sow and gather where I scattered no seed; therefore you ought to have put my money in the bank, and on my arrival I would have at least received my money back with interest. Therefore take away the talent from him, and give it to the one who has 10 talents. For to everyone who has more, more shall be given, and he will have an abundance. But from the one who does not have, even what he does not have,' excuse me, 'what he does have shall be taken away. And throw out the worthless slave into the outer darkness. In that place, there will be weeping and gnashing of teeth.'"  [00:24:18] Tony Arsenal: Yeah. Yeah.  [00:24:19] Textual Notes and Transition [00:24:19] Tony Arsenal: There, there's some, um, some textual things about this that I think, uh, we sh- should at least acknowledge. I don't know that we're gonna dig too deep into them. Um, it is very possible to, um, to read verse 30 Almost as an interpretive statement in itself rather than part of the, um, part of the parable itself. And, and so let me, let me see if I can, can parse that out. So if we read it as though it's part of the parable, then it is the s- the, the master in the parable who is saying, "And cast the worthless servant into the darkness; in the place there will be weeping and gnashing of teeth." I think that's the most natural reading, so I'll, I'll put my cards on the table that I think that we should read this as part of the parable itself. It's also possible linguistically and grammatically to sort of read this as an explanation, where Christ is now taking this principle of what has happened with the worthless servant, right? That even what he has will be taken away. And then, and then to sort of read this as a commentary that sort of, uh, like we saw before, um, kind of bridges this section with the next. So instead of reading, "And cast the worthless servant into the outer darkness," uh, as though it were part of the parable, that it was this master within the parable saying this, we can read this as Christ saying that this is what will happen to those who are worthless servants. And then that follows up with, in verse 31, kind of h- connecting to when the Son of Man comes in His glory and all the angels with Him, then He will sit on His glorious throne. Before Him will be gathered all nations. Right. Th- this next sort of, like, more explicit, non-parabolical, um, uh, eschatological teaching. I think that former one is more natural, but just because it's, it's present in a lot of the commentaries that this is there, I wanted to at least call that out. I don't know that it makes a ton of difference in terms of how we understand the parable, but I do think, you know, part of what it means for us to wrestle through this is not just to take a particular position on the text, but to discuss, like, some of these ambiguities that are present. Um, and, and sometimes, um Sometimes I think we need to be cautious and really think through, because, uh, let me, let me rephrase it this way. None of the teaching in the Bible is sort of uninterpreted, untranslated, raw teaching of Christ. All of this is coming to us from the apostles retelling it, and yes, inspired by the Holy Spirit, so all of it's God's Word. But it's not as though, um, it's not as though Christ was first speaking in Greek. That's the big thing. But there are some places in the New Testament, in the Gospels, where it's not always clear whether a passage is Christ speaking or the, uh, the Gospel writer interpreting what Christ is speaking. This is one of those places where there's a little bit of a question mark about that. Um, again, I think the most natural reading is to read this as part of the statement of the master within the parable, but I did wanna just comment on that before we moved on much further.  [00:27:31] Buried Talent Scandal [00:27:31] Jesse Schwamb: Yeah, that's helpful because I think we've gotta understand that end in light of how it's evolving. And we, we're starting with that stark contrast between the first two, which receive this great reward, which receive accolades and praise, and then you have this one talent servant's response is all about hiddenness. He just digs a hole, puts it in the ground, and hides it away. Which by the way, of course, we talked about this in the other parables, like in the ancient world, burying valuables was recognized as a form of safekeeping. I mean, I think even Josephus mentions that. We talk about the pearl of great price. There was something to be known for, well, I have this valuable thing. The best place for me to, the best place for me to put it so that it isn't compromised is in the ground, in a secret place. And there's like a surface level, I guess, reasonableness to that act. But what's interesting and where it comes in with that heat that you're kinda talking about, that ends up being in the end this grand statement of the eschatological, eschatological reality, is that the parable here with this one talent servant treats all that action as like complete catastrophic failure. And I, I think as much as I can understand it, it's because the master did not give him this talent to protect it from loss. He gave it to him for, to use it for gain And so the servant has mistaken the nature of that commission entirely. He substituted like the security-seeking for risk-taking faithfulness. And so I think that informs some of then what happens in these latter verses here, like when we get all the way down to 30. Because I think when we read that, we see the, like the redistribution as scandalous. But the scandal really is in this lack of actions. Like gifts exercised grow, but gifts buried, they just atrophy. So the one t- talent servant's talent is taken because he's, he's already been treated as n- as it was, was nothing. He's functionally like forfeited it by burying it. And so the transfer of the 10-talent servant is the formal confirmation of what his own choices had, had already produced. I think there is something there about like the eschatological reality, reality that will unfold in the judgment, which of course leads to, into the end of this chapter  [00:29:36] Tony Arsenal: Yeah. Yeah, I think you're right on that.  [00:29:39] Misreading The Master [00:29:39] Tony Arsenal: Um, what we see the problem with the one talent servant is not, um, not that he's not productive.  [00:29:49] Jesse Schwamb: Right.  [00:29:49] Tony Arsenal: I mean, I think that's, that's actually the symptom of the illness, not the illness itself. What we see with the, the one talent servant is that he misunderstands his task, as you're pointing out, but more foundationally, he misunderstands his master, right? And that, that's really the, the main point of the parable when we kinda get... You know, Christ, um, when He's telling a parable, He explains the parable. Sometimes He doesn't explain the parable at all. He just sorta drops the parable and then moves on. Other times He will give the interpretation itself, like directly. We saw that in the parable of the, uh, of the soils or the parable of the sower. Um, and, and other times the kind of like the main explanation of the parable is, is actually embedded in the parable. And I think for this parable, the main explanation is when the, the one talent servant, uh, comes forward and he, when he's explaining why he did what he did-  [00:30:47] Jesse Schwamb: Right [00:30:48] Tony Arsenal: he says, "Well, I knew you were a," uh, let me just find it for sure here. He says, um, "I knew that you were a..." I just lost it. My brain is totally lost here. You ever have that happen where you're trying to find a word- Yes ... on a text and you just can't? He says, "Master," in verse 24, he says, "Master, I knew you to be a hard man, reaping where you did not sow and gathering where you scattered no seed. So I was afraid. I went and hid your talent in the ground. Here you have what is yours." There's a number of statements in here that just don't make any sense. Like, they're just... Like you said, a lot of these parables have kind of like a chump figure, where, like, he's sort of like the designated idiot of the parable. [00:31:31] Jesse Schwamb: Right.  [00:31:32] Tony Arsenal: In this instance, there's so much wrong that it's almost hard to find something right. And, you know, he starts out, he says, "I knew you were a hard man." There's nothing in the parable, there's nothing that suggests that this is a hard man. There's nothing to suggest that. He, as we said last week, he trusts these servants with an almost unimaginable amount of wealth, right? He just leaves hundreds of years worth of wealth in the, in the, like... And it's not even like he's going off to war and he may never be coming back. He's just going on a journey.  [00:32:05] Jesse Schwamb: Right.  [00:32:05] Tony Arsenal: He's just traveling for a little while, and he's like, "I'm gonna leave 100 years worth of labor with this guy and 40 years worth of labor with this guy and 20 years worth of labor with this guy." He, what, what, in what world is that a hard man who just blesses and trusts his servants with that amount of unimaginable wealth? But then he says, "I knew that you, uh, reaped where you did not sow and gathered where you scattered no seed." First of all, um, what kind of person accumulates this kind of wealth without reaping, uh, without the, like, a- apart from the principle of reaping and sowing and gathering and, and scattering? Like, he obviously is a very successful businessman. Um, the, the fact that this, uh, servant is couching this in agricultural terms, I think it's reasonable to think that this is a very successful landowner who has made good use of his land, has turned a profit Obviously he's reaping where he sows and he's gathering where he scattered or he wouldn't have this kind of money to throw around to leave with his servants in the first place. But the servant doesn't recognize that the fact that he was given one talent is in fact the master reaping or sowing and scattering the seed of these talents. So he's saying like, "Well, you reap where you have not sown," but the fact is like he was sown a full talent worth of resources and he, the, the master expected to reap what he had sown when he gets back. So this servant He's worthless and he's lazy, but he's also just kind of dumb in that he just doesn't- Right ... recognize the reality of what's going on. He has an incorrect understanding of who the master is. He thinks he's a hard man, when actually he's an incredibly trusting and generous master, right? The, the ESV masks this as servants. We're not talking about hired hands here. We're talking about slaves. Right. We're talking about h- probably about household slaves. This is doulos. These are the slaves that work in the fields, um, as opposed to, like, diakonos, which are the slaves that work in the house, right? These are, these are field servants. These are laborers that are indentured or are, are in servitude, and he gives them enough wages, enough labor, enough money, they could just take off and leave with it. They could buy their own freedom with this. Right. He trusts them with that. That's not a description of a hard man, a hard, lazy man who sows w- reaps where he doesn't sow and gathers where he doesn't scatter. So the primary issue here with this servant is not that he's lazy, although he is lazy. It's not that he's wicked. He is wicked. It's that he doesn't recognize who the master is. He doesn't understand who the master is and what is expected of him as a servant of that master, which I think, I think, as I've thought about this over the last week or so, I think that actually says everything about the eschatological import of this, right? Yes. Who is it that's not going to be saved in the last day?  [00:34:56] Jesse Schwamb: That's right.  [00:34:57] Tony Arsenal: It's the people who don't recognize the master. Right on. The people who think that the master is a hard man who reaps where he has not sown and gathers where he has not scattered. Well, if we think that's who God is, we have a lot of trouble coming our way. [00:35:10] Fearful False Theology [00:35:10] Jesse Schwamb: Yeah, that is the heart, right, of this dude's sin. It's a false theology of God that produces then this fearful inaction. Because, like you said, it's not just that he's been lazy. He has constructed this weird, distorted picture of his master, and then he allows that distortion to govern his behavior. So this, quote-unquote, "fear" is not like the fear of the Lord that is the beginning of wisdom, but it's this kind of craven dread that's rooted in a mischaracterization of the master's entire character. And one of the things that I think, among many, that's really great about the Reformed theological tradition is that it's always assisted, and I th- hopefully we along with it in our conversations, that, like, the right theology is not merely academic. It does shape the whole life, which is why, like, Calvin famously opens his institutes with this observation that the knowledge of God and the knowledge of self are bound together. So- Yeah ... a person who genuinely knows the living God as gracious, generous, long-suffering, with that kind of hesed kind of love, who is good- W- that person will be motivated to active, trusting faithfulness. A person who privately believes God to be harsh and demanding is always, I think, going to retreat in this fearful, minimal kind of minimum champion-type compliance. It's the same thing, I think I always think about this for some reason, and mention it a lot probably, but it's the same thing with Joseph's brothers finding all their money back in the sacks-  [00:36:31] Tony Arsenal: Yeah ...  [00:36:32] Jesse Schwamb: with their food. It's, like, in that instant moment, all they have is fear and dread. And it- for this guy, that's exactly what he has. But it doesn't start, like you're saying, merely because he realizes that he should have done more, or he's comparing his return with that of everybody else, or even that he's going back and taking a look at his own actions and finding them to be full of want or lack. In fact, he does a really good job, at least in his own mind, theologically justifying his behavior. So here, what he, the real crime, the real shame, the real sin is that somehow he views the master as harsh and demanding and exploitative. That's wild. But of course, that was the root of everything else, which I think does give us pause to reflect on our own lives, like I said, as we come to understanding how this parable reads us. [00:37:20] Tony Arsenal: Yeah.  [00:37:21] Red Letters And Commentary [00:37:21] Tony Arsenal: And, um- Part of the reason why I think it's important to understand what I was talking about earlier with, you know, the, the Gospels are an interesting sort of like composite document in that, yes, they contain the true sayings of Jesus, the true, true, um, words of Christ. But this is also, a- and I promise that this will loop back around, this is, um, this is important for us. The red letters are no more God's word than the black letters, right? Mm-hmm. And what I mean by that is, like, the, the so-called words of Christ in scripture are not more inspired or more profitable than the words that are the commentary of the apostles. And I only say so-called, and I'll explain why I say that. As I said, like, Matthew is translating, uh, he- first of all, he's recalling what Christ has said. He's, he's probably not, um, sitting there with a, with a quill and a, you know, a piece of paper or a piece of parchment- Right ... transcribing what's, what Christ is saying as he goes. Right? He's, he was there. Matthew was there. He's recalling what Christ has said under the inspiration of the Holy Spirit. He's making editorial decisions about what Christ taught in terms of like, what of Christ's teaching do I capture? What do I summarize? And I think there's ... It's important because every word is inspired, but also it's understandable. And what I mean here, and what, the reason I'm kind of belaboring that is I think there's an interesting thing that happens in verse 29. It says, "For to everyone who has, more will be given, and he will have an abundance. And from the one who has not, even what he has will be taken." So this, this concept actually that, um, that verse 30 might be, uh, might actually be Matthew's commentary or even Christ's explanation of the parable, I think that actually, that actually expands to verse 29 in some of the commentators. So if we read it this way, and I think this, this may be valuable for us to at least ponder. If we read it this way, verse 27 is still the master in the parable space. It says, "Then you ought to have invested my money with the bankers, and at my coming I should have received what was my own with interest. So take the talent from him and give it to him who has 10 talents." There's a way of understanding this text, uh, and it's grammatically acceptable. I think theologically it doesn't change a lot, but it's worth us at least considering this. There's a way of reading this text where that's the end of the parable, and then Christ is explaining the parable, or Ma- or even maybe Matthew is commenting on the parable. It says, "For to everyone who has, more will be given, and he will have an abundance. But to the one who has not, even what he has will be taken away." Now, I think that, um, as I said, the most natural way to read this is that the parable proper ends with verse 30, that all of this is part of the parable, all of this is the master in the parable speaking. But I do think verses 29 and 30 take on a more explanatory, um, uh, explanatory role, and this is the main reason why. The, the one parable, one talent servant in the parable, he's not properly described as the one who has not, right? He had one talent. He was given one talent. Right. It's not as though he had zero talents. The one who has not, even what he has will be taken away, and the one who has, more will be given.  [00:41:01] Has And Has Not [00:41:01] Tony Arsenal: This is actually, I think, where we can go really sideways on this parable. I hear this parable often interpreted as sort of this understanding that, like, God has blessed His people with certain gifts, and we have to use our gifts in the kingdom to be productive, and people who use their gifts in productive fashion will be given more responsibility and more opportunities. People who don't use their gifts, whatever opportunities they have will be taken away from them. Now, I, I would argue that's probably true on a practical level, um, and that's just actually just true in general, right? Right. A person who has responsibility, th- think of, like, your working environment. M- you know, all, most of our listeners are not working in regular pastoral ministry. This is one of those areas where I think, actually, the corporate world is more representative of how things are. Um, in the corporate world, if you are given responsibility and you excel and use that responsibility well and you are a productive servant of your company that you work for, you're going to be given more responsibility, whether that's in the form of a promotion, which is the ideal circumstances, or whether that's just your responsibilities as assigned, a job description expanding without pay. Either way, if you do a good job, if you, if you take the sphere of influence, the sphere of responsibility that you're given and you do a good job and you shepherd that well and you steward that well, that sphere of influence, that sphere of responsibility will expand. Um- If you squander it and you sit in your office watching TikTok videos or listening to music and you don't use that, uh, responsibility well, that sphere of influence will shrink, and ultimately it will shrink until you no longer have a job, right? It works a little differently, I think, in, like, traditional pastoral roles, and I think there are some in our audience that, them, are in those roles that this may not fit. That's a good general principle. I don't think that's what this is teaching. Like, I don't think this, this parable is about, like, productive ministry opportunities. Right. And if it was, we wouldn't be talking about people who have none, have not, right? We would be talking about people who have less. We'd be talking about people who are given less responsibility. The person who has no responsibility is who's in view here. And that's why- Mm ... I think it actually, this is shifting, this ex- explanation, whether it's, uh, sort of like an explanation, an explanatory punchline to the parable that's part of the parable itself, or whether it's Jesus or Matthew commenting on the meaning of the parable. The difference between those two things is important for us to think about. It's not so important in terms of what the actual meaning is. Because the difference here is that what we've now done is we've shifted from the context of a financial grounded analogy in the parable to now a broader discussion about the fact that there are those who have, and there are those who have not. And the people who have will be given more, and the people who have not will be taken away from. And if we were talking strictly financially, then now we're, like, in, like, Occupy Wall Street, 1% kind of era. We're talking about salvation. We're talking about, um, we're talking about the fact that God gives salvation to some, and He does not give salvation to others. He gives grace to some, and He does not give grace to others. And to those who have grace, more grace will be given. To those who have not grace, more will be taken away. And the outcome of that- Is that the worthless servant who is the one who has not, the worthless servant will be cast into the outer darkness, right? This is a, an explanation of what it means to be a worthless servant who ultimately ends their time. Ends is not the right word. Who ultimately has the outcome of s- of outer darkness for all eternity. If this parable is just about how we use our giftings and our skills and our money for the kingdom, and we're expected to be productive and to, like, increase the kingdom through our tithing and through our, like our service, then this comment about, like, the outer darkness is really out of place. Unless, unless we earn our salvation by that. Which of course we know we don't.  [00:45:22] Jesse Schwamb: Right. Right.  [00:45:24] Wicked And Slothful Heart [00:45:24] Jesse Schwamb: Here's how I think everything you said is true, and the scripture actually bears this out because it was exactly where you're going with that, which is we're talking more about the identity. Like, what, what makes this servant or slave worthless? That's the critical question. And then if we understand that, it'll help inform how we then interpret this idea of sheeps and goats, which we'll get to in a whole other episode. But if you look at verses 26 and 27, where the master then responds to this slave calls him wicked and slothful, slothful, right? So that his, his basically lack of usefulness comes embedded or underneath those two terms. So one, obviously the wickedness here is moral. It's a failure to fulfill a covenantal obligation to the master, which we've been talking about. So again, it's not just about laziness. Like there's, there's so much more there. It's as if that's the entry point for the master to bring condemnation on him in two forms. One is that wickedness. The second is this idea of like slothfulness, which is dispen- I was gonna say dispensational, but what I meant to say is dispositional. So it's like, uh, like a subtle inertia of the will, and together they're describing a person, and I think this is a critical point. This is a person whose heart has never been genuinely aligned with the master's purposes. Now, when we understand it that way, I think, then everything that follows makes a lot more sense because it's not just about bad timing in the market. It's not just about being fearful that you're gonna lose money and you're risk-averse, so therefore you hid, hid everything. It's really this idea that this, this s- slave, this one talent slave, he was not on board, not vibing with, not aligned with, however you wanna say it, with the master's purposes from the very beginning. And there is maybe we might say like a minimum of faithfulness, even interest on the deposit that God requires. But the question of course is never am I doing what the five talent servant does, but it's always am I using what I have been given? And in this way, like are we finding ourselves aligned, that our hearts are leaning into, that we find ourselves tilting towards what God has for us, both understanding who He is and who we are in light of who He is. What I find interesting is I found some really unique commentary from the great puritan William Ames in his book Conscience, with the Power and Cases Thereof. That's a title that only a puritan could- ... forward, um, where he actually treats this failure. So getting again to the sense of like why is it so grievous? Like in other words, why does the action of this servant, which we've already kind of touched on, lead into basically a character attack on the servant, and why is the connection between those two things legitimate? What he basically says is that he treats the failure to use one's gifts as God has given as a violation of the ninth commandment, which is bearing false witness against God's own estimation of those gifts. So this slothful servant, by burying his talent, effectively says, "This is not worth using." That is like the thing that God has given me, who God is Himself, I reject fully and outright. So why would that person then not be cast into outer darkness in kind of keeping with both like the, the breadth and scope of this parable, but also essentially what it's teaching about who this last, you know, servant is? [00:48:33] Tony Arsenal: Yeah. Yeah, and you know, as you say that, I think too, um- There's an element of this that is Because it ties to this servant's misunderstanding of the master, and then, a- and I think you're, you're bringing Calvin in here and, and sort of the idea that our knowledge of God and our kn- knowledge of self are so, like, intertwined that it- Right ... it's almost difficult to understand which comes first. Yes. Yes. Calvin concludes that the knowledge of God is logically prior, but he, he also acknowledges that, like, it's really tough to sort of like figure out which one is more logically prior. This servant starts from the understanding that the master is a wicked master, that he is an immoral, lazy master. I- and it's, it's ironic. It does- the text doesn't say this, but I think it's a reasonable extrapolation. Um, the, the wicked, slothful servant projects his own wickedness and his own slothfulness onto the master, right? He, he projects that the master is a wicked man, is a hard man, and also that he's lazy. He, he does- he reaps where he doesn't sow, he gathers where he doesn't scatter. And the action of the, of the, the character of the servant is not derived from his inaction. Right. It's his inaction that- Yes ... causes the, or it's his, his character- Character ... that drives his lack of action, right?  [00:50:12] Sheep Goats Identity [00:50:12] Tony Arsenal: The good and faithful servants, they're not, and this is where we're gonna come when we come next week. Like, this is where we're gonna go when we get to next week's. Just as maybe, like, I, I want you to listen next week, but you probably don't need to, 'cause I'm gonna give you the whole punchline here.  [00:50:27] Jesse Schwamb: Wow.  [00:50:27] Tony Arsenal: The sheep act like sheep because they're sheep.  [00:50:29] Jesse Schwamb: Right.  [00:50:30] Tony Arsenal: They don't become sheep because they do sheep things. They do sheep things because they're sheep, and the goats do goat things because they're goats.  [00:50:37] Jesse Schwamb: Right.  [00:50:37] Tony Arsenal: The wicked, lazy servant does wicked, lazy servant things because he's a wicked lady- lazy servant, right? He buries the talent in the ground because he's a wicked, lazy servant. The good, faithful servants j- just do what good, faithful servants do. They, they make a return on the master's talents because that's what they do, right? And I think where we have to be really careful and where, uh, the other pitfall that this parable can bring us to, and I kinda referenced it a little bit earlier, is there can be sort of this subtle works righteousness that creeps in, that we can believe if we're really good and productive for the kingdom, then that's what will earn us the good and faithful servant commendation when we, we cross into glory. The reality is there are those who cross into glory and hear good and faithful servant, right? There are those who will hear, "Well done, good and faithful servant. Enter into the joy of your master." And there are those who will not. They will have what little they have taken away from them, and they will be cast into the outer darkness where there's weeping and gnashing of teeth, right? That's not a statement on what we've earned. It's a statement on who we are.  [00:51:48] Jesse Schwamb: Right.  [00:51:49] Tony Arsenal: So you can either be the faithful servant who trusts the character of the Lord, who doesn't think Him to be a hard man, who reaps where He doesn't sow and gathers where He doesn't scatter. You can trust the master, and in the act of trusting the master and knowing His character, you just do what good, faithful servants do. You work hard, you follow the servant, the master's lead, and you produce a return on what is there. Right? In, a- and we didn't talk about this too much. In effect, these servants are reflecting the nature of the master.  [00:52:23] Jesse Schwamb: That's right.  [00:52:23] Tony Arsenal: Because you don't get to the point where you can leave 100 years worth of wealth to one servant, and 40 years worth of wealth to another servant, and 20 years worth of wealth to another servant if you have not yourself been a productive, faithful person who knows how to reap and sow appropriately, right? [00:52:42] Gospel Joy Or Darkness [00:52:42] Tony Arsenal: That is the key to this parable,

Step into the complex world of Pontius Pilate, the figure synonymous with the Passion of Christ. In this insightful episode of Who's Who in the Bible, Fr. George Puthenpura, C.Ss.R., peels back the historical and theological layers surrounding the Roman governor. From the records of Philo and Josephus to the varying depictions within the four Gospels, we explore Pilate's role as a judge, the political pressures of the era, and his chilling question, "What is truth?"Beyond history, discover how Pilate's legacy challenges our own complacency and conscience today. We invite you to join this thought-provoking series to deepen your spiritual reflection. Watch now to uncover the man behind the Creed and learn from his timeless, cautionary story.

If you enjoy this episode, we're sure you will enjoy more content like this on The Occult Rejects.  In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we've got you covered - and it will always be provided free of charge.  So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.  Thank you and enjoy the episode!Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Substackhttps://substack.com/@theoccultrejects?r=7auau0&utm_campaign=profile&utm_medium=profile-pageCash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsFull BibliographyAdler, Yonatan. The Archaeology of Purity: Archaeological Evidence for the Observance of Ritual Purity in Ereẓ-Israel from the Hasmonean Period until the End of the Talmudic Era. PhD diss., Bar-Ilan University, 2011.Adler, Yonatan. The Origins of Judaism: An Archaeological-Historical Reappraisal. New Haven: Yale University Press, 2022.Ambrose of Milan. On the Mysteries.Ambrose of Milan. On the Sacraments.Augustine of Hippo. On Baptism, Against the Donatists.Augustine of Hippo. On the Merits and Forgiveness of Sins, and on the Baptism of Infants.Bradshaw, Paul F. The Search for the Origins of Christian Worship: Sources and Methods for the Study of Early Liturgy. 2nd ed. Oxford: Oxford University Press, 2002.Bradshaw, Paul F., Maxwell E. Johnson, and L. Edward Phillips. The Apostolic Tradition: A Commentary. Minneapolis: Fortress Press, 2002.Cyril of Jerusalem. Catechetical Lectures.Davies, J. G. The Architectural Setting of Baptism. London: Barrie and Rockliff, 1962.Dölger, Franz Joseph. The Sun of Justice: The Christian Cult of the Sun and the Baptismal Orientation. Relevant for eastward prayer, solar symbolism, and baptismal orientation.Ferguson, Everett. Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries. Grand Rapids: Eerdmans, 2009.Finn, Thomas M. Early Christian Baptism and the Catechumenate: Italy, North Africa, and Egypt. Collegeville: Liturgical Press, 1992.Finn, Thomas M. Early Christian Baptism and the Catechumenate: West and East Syria. Collegeville: Liturgical Press, 1992.Hippolytus. The Apostolic Tradition. Attribution debated, but still important for reconstructing early baptismal practice.Jensen, Robin M. Baptismal Imagery in Early Christianity: Ritual, Visual, and Theological Dimensions. Grand Rapids: Baker Academic, 2012.Johnson, Maxwell E. The Rites of Christian Initiation: Their Evolution and Interpretation. 2nd ed. Collegeville: Liturgical Press, 2007.Josephus. Jewish Antiquities, Book 18.Justin Martyr. First Apology.Kavanagh, Aidan. The Shape of Baptism: The Rite of Christian Initiation. Collegeville: Liturgical Press, 1978.Kazen, Thomas. Studies on John the Baptist, ritual immersion, and purity in early Judaism.Klawans, Jonathan. Impurity and Sin in Ancient Judaism. Oxford: Oxford University Press, 2000.Klawans, Jonathan. Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism. Oxford: Oxford University Press, 2006.Lawrence, Jonathan David. Washing in Water: Trajectories of Ritual Bathing in the Hebrew Bible and Second Temple Literature. Atlanta: Society of Biblical Literature, 2006.Lietzmann, Hans. Mass and Lord's Supper: A Study in the History of the Liturgy. Relevant for early worship, initiation, and Eucharistic entry.Meeks, Wayne A. The First Urban Christians: The Social World of the Apostle Paul. New Haven: Yale University Press, 1983.Regev, Eyal. Studies on Qumran, ritual purity, and Jewish sectarian practice.Riley, Hugh M. Christian Initiation: A Comparative Study of the Interpretation of the Baptismal Liturgy in the Mystagogical Writings of Cyril of Jerusalem, John Chrysostom, Theodore of Mopsuestia, and Ambrose of Milan. Catholic University of America Press, 1974.Schmemann, Alexander. Of Water and the Spirit: A Liturgical Study of Baptism. St. Vladimir's Seminary Press, 1974.Spinks, Bryan D. Early and Medieval Rituals and Theologies of Baptism: From the New Testament to the Council of Trent. Ashgate, 2006.Spinks, Bryan D. Reformation and Modern Rituals and Theologies of Baptism: From Luther to Contemporary Practices. Ashgate, 2006.Tertullian. On Baptism.The Didache.Turner, Victor. The Ritual Process: Structure and Anti-Structure. Useful for liminality and rites of passage, though not baptism-specific.Van Gennep, Arnold. The Rites of Passage. Useful for initiation structure, separation, liminality, and incorporation.Whitaker, E. C. Documents of the Baptismal Liturgy. SPCK, 1970.Yarnold, Edward. The Awe-Inspiring Rites of Initiation: Baptismal Homilies of the Fourth Century. Collegeville: Liturgical Press, 1994.Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. A

Scriptures Luke 19:28-35, 1. He proves He is the Messiah by His omniscience 2. He proves He is the Messiah by fulfillment of prophecy, Matthew 21:4–5, Zechariah 9:9, Praise Luke 19:36-38, 1. He proves He is the Messiah by receiving praise. Psalm 118:26, Punishment Luke 19:28–44, Luke 19:40, Psalm 148:1-5, 7–9, Habakkuk 2:11–12, Luke 19:41–44, Luke 23:20–21, 1. He proves He is the Messiah by the authority to judge. John 5:20, Luke 19:41, Luke 19:42, Luke 19:43, 1. "Your enemies will throw up a bank (barricade) before you…" 2. “Surround you.” 3. “Hem you in on every side…” 4. “They will level you to the ground and your children within you.” Josephus writes… “The emperor ordered the entire city and temple to be razed to the ground, leaving only the highest towers and the portion of the wall on the west. All the rest of the wall was so completely razed as to leave future visitors to the spot no reason to believe that the city had ever been inhabited.” “and your children within you.” Josephus writes this… "While the sanctuary was burning (the temple) neither pity for age, nor request for rank was shown. On the contrary. Children and old people, laity and priests alike were massacred.” 5. "They will not leave in you one stone upon another.", Luke 21:1-6, Luke 19:44, Luke 1, Luke 20:13-19, 39 “For I say to you, from now on you shall not see Me until you say, ‘BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!'” Matthew 23:39 Now is the time of God's favor for us – the Gentiles. What about the day of your visitation when you first heard the gospel and were told how you can be reconciled to God? That's the question you have to answer. Become one of His. Embrace Him as your Savior. Application Point – Believe!

Parashat Naso is famous for being the longest Parasha in the entire Torah, as it consists of 176 verses. Not coincidentally, this is also the number of verses in the longest chapter of Tehillim (119), and the number of pages in the longest Masechet in the Talmud, Masechet Baba Batra. The unique significance of this number is revealed to us by the Maharal of Prague (Rav Yehuda Loew, d. 1609). He begins by establishing what has become a well-known principle regarding the number 8 – namely, that it signifies the notion of extending beyond the confines of nature. The world was created in seven days – and, in the teachings of Kabbalah, through the process of the seven Sefirot, spiritual energies – and so the number 7 represents the natural order. The number 8, then, alludes to that which is beyond the limits of nature. Thus, for example, the Berit Mila is performed on a child's eighth day, indicating that we are expected to restrain our natural impulses, to live on a higher plane, where our sacred soul controls our natural body. Likewise, the Maharal explains, the seven lamps of the Menorah in the Bet Ha'mikdash symbolize the natural world – and behind the curtain in the Mikdash there was the eighth "light," the Torah. The sacred Aron (ark) contained the Torah, and it was thus called "Aron," a derivative of the word "Or" – "light." The Torah shines its own form of light – not a natural light that enables us to see with our eyes, but a spiritual light that reaches our souls, and uplifts and inspires us. The Torah is written with the 22 letters of the Hebrew alphabet, the Maharal writes, and when we multiply 22 by 8, we arrive at 176. This number, then, is associated with Torah's supernatural quality, its having originated outside our world, reminding us that it is through the study of Torah that we can extend beyond the confines of our world and connect ourselves to Hashem and to all the powers that lie outside our world. For this reason, the longest Parasha, the longest chapter of Tehillim, and the long section of the Gemara are all connected with this number, as they embody the great power of Torah. This unique power, which is associated with the number 176, also enables us to overcome our foes. Kabbalah teaches that the greatest spiritual force that threatens Beneh Yisrael is represented by one of the grandsons of Esav, a man named Sefo (Tzadi, Peh, Vav), whose name is listed among the twelve chieftains of Edom, the nation that descended from Esav (Bereshit 36:15). The Ramban cites the historian Josephus as relating that Sefo was a fierce enemy of Yaakob Abinu and his family, and when Yaakob's sons brought his remains from Egypt to Hebron for burial in Me'arat Ha'machpela, Sefo and his men waged war against them. However, Yaakob's sons prevailed, captured Sefo, and brought him as a prisoner to Egypt. Sefo would later escape and make his way to what would become Rome, and he is thus the founder of the kingdom of Rome, the bitter enemy of the Jewish People. According to the wisdom of Kabbalah, Sefo represents the spiritual force of our wicked enemies who wage war against us and seek our demise. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) taught that the way we defeat the power of Sefo is through the power of Torah. Indeed, the name "Sefo" in Gematria equals 176 – and we thus overcome his force through the power of Torah, which is represented by that same number. This is why Sefo waged war at that time of Yaakob Abinu's funeral – because he knew that the greatest power Beneh Yisrael possess is the power of Torah, which was embodied by Yaakob. Sefo sought to fight Beneh Yisrael at that time to neutralize this power so he could defeat them – but the power of Yaakob, the power of Torah, prevailed. The Shabbat when we read Parashat Naso – especially coming on the heels of Shabuot, when we renewed our acceptance of the Torah – is an appropriate occasion to remind ourselves of the unique power of Torah learning. As we see the alarming rise of antisemitism around the world, and as the Jewish State finds itself in the midst of a difficult war against its fierce, evil enemies, let us recommit ourselves to Torah learning. Let us all ensure that we are devoting the time and effort that we should to learn, so that we can harness the great power of Torah with which to overcome our nation's bitter foes.

A @Christadelphians Video: [Inspiring]In this outstanding and thought-provoking episode of the Watchman Report, we delve into a major geopolitical shift that is quietly reshaping the world order: Europe's move towards strategic independence from America. As headlines from February 2026 report that European leaders are preparing for a future without the US as its ultimate security guarantor, we ask the question—what does this mean for the student of Bible prophecy?This is an insightful and revealing exposition of Ezekiel 38 and Revelation 17, exploring how current events are aligning with the prophetic stage. We examine the ancient nations of Magog, Meshech, Tubal, and Gomer, using the historical writings of Josephus to identify them with modern-day Russia and Europe. The video lays out a wonderful, scriptural framework showing how a Russian-led European confederacy is set to emerge in the latter days, standing apart from the Anglo-Saxon maritime powers of Tarshish (Britain) and her young lions (the United States).Join us for this inspirational study as we connect the dots between today's headlines and the sure word of prophecy, pointing towards the ultimate intervention of God and the establishment of His Kingdom.*Chapters:*00:00 - Introduction: The Shifting Alliances in Europe01:52 - News Headlines: Europe Prepares for Life Without US Backing03:26 - The Prophetic Significance: Ezekiel 38 and the Latter Days04:55 - Identifying the Nations: Josephus and the Scythians07:00 - The Prince of Rosh, Meshech, and Tubal: The Russian Connection08:39 - Gomer and his Bands: Identifying Western Europe09:52 - Revelation 17: The Ten Kings and European Unity11:25 - The Merchants of Tarshish: Britain, America, and the Young Lions13:28 - The Direction of Travel: Setting the Stage for Prophecy15:05 - Conclusion: Moving Towards God's Kingdom*Bible Verses Referenced:*

If you enjoy this episode, we're sure you will enjoy more content like this on The Occult Rejects.  In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we've got you covered - and it will always be provided free of charge.  So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.  Thank you and enjoy the episode!Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Cash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsPart 1 — BibliographySecondary worksEncyclopaedia Britannica. “Christianity: The Gentile Mission and St. Paul.”Encyclopaedia Britannica. “Saint James, the Lord's brother.”Joel Marcus, “Jewish Christianity,” in The Cambridge History of Christianity, ed. Margaret M. Mitchell and Frances M. Young (Cambridge University Press).Carson Bay, “The First Christians of Antioch,” in Antioch on the Orontes, ed. Andrea U. De Giorgi (Cambridge University Press).Clayton N. Jefford, “Didache,” in The Cambridge Companion to the Apostolic Fathers, ed. Michael F. Bird and Scott Harrower (Cambridge University Press).David J. Downs, “Church, Church Ministry, and Church Order,” in The Cambridge Companion to the Apostolic Fathers, ed. Michael F. Bird and Scott Harrower (Cambridge University Press).Janelle Peters, “1 and 2 Clement,” in The Cambridge Companion to the Apostolic Fathers, ed. Michael F. Bird and Scott Harrower (Cambridge University Press).Jonathon Lookadoo, “The Letters of Ignatius,” in The Cambridge Companion to the Apostolic Fathers, ed. Michael F. Bird and Scott Harrower (Cambridge University Press).Dan Batovici, “The Shepherd of Hermas as Early Christian Apocalypse,” in The Cambridge Companion to the Apostolic Fathers, ed. Michael F. Bird and Scott Harrower (Cambridge University Press).Encyclopaedia Britannica. “Ebionites.”Encyclopaedia Britannica. “Nazarene.”Encyclopaedia Britannica. “Marcion of Pontus.”Harry Y. Gamble, “Marcion and the ‘canon',” in The Cambridge History of Christianity, ed. Margaret M. Mitchell and Frances M. Young (Cambridge University Press).Encyclopaedia Britannica. “Valentinus.”Encyclopaedia Britannica. “Valentinian.”Encyclopaedia Britannica. “Gospel of Philip.”Bible Odyssey, “Gnosticism and the Nag Hammadi Library Explained.”Bart D. Ehrman, “The Discoveries of the Dead Sea Scrolls and the Nag Hammadi Library,” in Truth and Fiction in The Da Vinci Code (Oxford University Press).Encyclopaedia Britannica. “Montanism.”Bible Odyssey, “James.”Bible Odyssey, “James and Paul.”Bible Odyssey, “Priscilla and Aquila.”Bible Odyssey, “Lydia.”Bible Odyssey, “Women's Work in the Greco-Roman World.”Primary texts usedActs 15.Galatians 2:11–14.Romans 16:1–7.1 Corinthians 1:22–24.Josephus, Antiquities of the Jews 20.9.1 (20.200).Didache.1 Clement.The Letters of Ignatius.The Shepherd of Hermas.Irenaeus, Against Heresies.Tertullian, Against Marcion.The Gospel of Truth.The Gospel of Philip.Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. A

Here is a highly optimized, engaging description for your SoundCloud upload, structured to hook listeners, boost searchability, and highlight your authority. Murder at the Altar: The High Priest Whodunnit & The Power of the Temple It was a quiet night in Jerusalem. A new shift of priests arrives at the perpetually burning fire of the altar, only to find the High Priest Yehoshua murdered in cold blood. The prime suspect? His own brother. Welcome back to the History of Judaism. In this episode, we investigate a true ancient crime that shook the foundation of the post-exilic Jewish world. But to understand why this murder happened, we must first understand the immense power of the Temple, the ancient concept of sacrifice, and the political weight of the Priesthood. In this episode, we explore: The Anatomy of the Temple: Stripping away modern misconceptions to understand the Temple in Jerusalem not as a metaphor, but as the absolute, physical epicenter of ancient Jewish spiritual life. The Zadokite Dynasty: A deep dive into the origins of the High Priests, the CEO-like power they wielded, and the original, political meaning behind the title of "Messiah" (the anointed one). The Elephantine Connection: Cross-referencing the writings of Josephus with a fascinating mirror narrative from a Jewish military outpost on an island in the Nile River. Palace Intrigue: How the stewardship of the Temple descended into the political maneuverings of the Persian Empire, setting the stage for a visionary new leader. "A History of Medieval England is a History of Kings... A History of Judaism after 500 BCE is a History of Priests, and very often warring priests." About the Host Hosted by Yossi Silverman, a professional Jewish educator and tour guide. Bringing over a decade of experience in producing, editing, and presenting educational audio content, Yossi breathes life into the ancient stones, texts, and stories of Jewish history. Community Input Needed I have been going through a difficult time recently, and this podcast thrives on your involvement. Listen to the end of the episode to find out how you can share your input and help shape the future of the show! To show additional support: ko-fi.com/scoutisrael patreon.com/scoutisrael Coming Up Next: Make sure to follow and subscribe for our next episode: Yaddua the High Priest and the Dream of Alexander. Additional Music on a Creatove Commons License: Zadok the Priest, Coronation Anthem, HWV 258, performed by St Matthew's Concert Choir and Orchestra, dir. Damien Giromella Suite Hebraique Rapsodie by E. Bloch performed by Elizabeth Frankel, Senior Strings (Viola), Rochester Music Guild

Read: https://richtidwell.com/the-lost-sheep-found-8-criteria-for-identifying-ethnic-israel/The Hebrew admoni (אַדְמוֹנִי) — used to describe both David and Esau — refers to a rosy, reddish complexion visible in fair-skinned people."He was ruddy, with beautiful eyes and a handsome appearance." — 1 Sam 16:12 (King David)When the Philistine looked and saw David, he disdained him; for he was but a youth, and ruddy, with a handsome appearance.— 1 Samuel 17:42 (King David)Cambridge Dictionary: Ruddy - "(of a white person's skin) having a red color, often suggesting good health”Biblical depiction of healthy Israelites:"Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies." — Lam 4:7In contrast, Ethiopians are depicted as possessing the same complexion as a Leopard's spots.“Can an Ethiopian change his skin or a leopard its spots?Neither can you do good who are accustomed to doing evil.” - Jer 13:23Israelite complexion = "snow," "milk," and "rubies."Ethiopian complexion = "Leopard spots."Anyone opposing this observation is being intellectually dishonest and is guilty of prejudice."He was ruddy, with beautiful eyes and a handsome appearance." — 1 Sam 16:12 (David)"My beloved is radiant and ruddy..." - Song 5:10 (Solomon)Solomon's 61st wife (Song 6:8) provides extra detail: “His abdomen is carved ivory… His legs are pillars of alabaster…” - Song 5:14-15Israelite complexion = Snow, Milk, Rubies, Ivory, & Alabaster.Very strange way to describe someone with dark complexion, don't you think?What about Israelite eye color?“His eyes are like doves Beside streams of water…” - Song 5:12 (King Solomon)“Your neck is like a tower of ivory, Your eyes like the pools in Heshbon…” - Song 7:4 (Solomon's Wife)What color are streams and pools in Israel? Blue & Green.The description of Jesus ends the debate:His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire. His feet were like burnished bronze, when it has been made to glow in a furnace..." — Rev 1:14-15White. Snow. Molten Bronze (White).Israelite complexion = Snow, Milk, Ivory, Alabaster, White Wool, Molten Bronze, Rubies, & Ruddy.Israelite eyes: Streams of Water, Pools / Springs.Typical Israelites have light complexion with light eyes.This is not ambiguous nor offensive, it is objectively true.Josephus confirms their complexion through a striking detail.In a bathhouse, if a Jew "hid the circumcision of their genitals," they could "appear to be Greeks." (Antiquities 12.5.1)Are you going to believe a modern “we wuz” influencer or the Biblical and Historical record?SUPPORT OUR MINISTRY:Text the word "Give" to 386-753-7337 or hit the "Thanks" button here on YouTube. Thank you so much for your generosity and for partnering in the Gospel of Jesus Christ with us!ORMOND CHURCHCome worship Jesus with us: https://ormondchurch.netMY INFO:Website: https://richtidwell.comLinktree: https://linktr.ee/richtidwellTikTok: https://www.tiktok.com/@richtidwellInstagram: http://bit.ly/GLoR5KTwitter: http://bit.ly/19bNH50

How did an ancient story of mass suicide become the cornerstone of Israeli national identity? In Part 2, Noam traces Masada's unlikely revival, from forgotten footnote to rallying cry in the shadow of the Holocaust. But the story rests on a single source: Josephus, a man who surrendered to Rome and wrote under Roman patronage. That's the power of myth. And Noam explores: should Masada remain a national icon?" Masada – In the Light of Halakhah by Dov I. Frimer  Ari Shavit, My Promised Land Yael Zerubavel, Recovered Roots: Collective Memory and the Making of Israeli National Tradition This episode of Unpacking Israeli History is generously sponsored by the Zalik Foundation Junior Board. To sponsor an episode or to be in touch, please email noam@unpacked.media. Check out this episode on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Youtube.⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠This podcast is brought to you by Unpacked, an OpenDor Media brand. ------------------- For other podcasts from Unpacked, check out: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Jewish History Nerds⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Soulful Jewish Living⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Stars of David with Elon Gold ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Wondering Jews⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

What do the rulers named Herod in your New Testament have to do with each other? The answer is more connected than most people realize. In this Beyond the Notes episode, Pastor Russell Howard traces the Herodian dynasty across four generations, beginning with Herod the Great at the birth of Jesus and ending with Herod Agrippa II in the court of Governor Festus during the apostle Paul's imprisonment. He covers the family's role in the death of John the Baptist, the martyrdom of James the apostle, and Paul's appeal to Caesar, while also walking through how the first-century Jewish historian Josephus independently confirms the biblical account of Herod Agrippa the First's death. Two takeaways anchor the episode: the apologetic value of secular history confirming Scripture, and the question of generational momentum. If your family has handed you a difficult legacy, your generation carries both the possibility and the accountability to break that pattern. If you inherited a godly one, the call is to treasure it and carry it forward. Presented by McGregor Podcast 2026 Visit Our Website at McGregorPodcast.com New to McGregor? Plan a visit at mcgregor.net/plan-a-visit

Did Nero believe he was the fulfillment of prophecy? In Episode 5 of this Revelation series, Jay Rogers explores a fascinating and often overlooked question: how first-century messianic expectations may have shaped the actions of the Roman Empire—and possibly Nero himself. Ancient sources like Tacitus, Suetonius, and Josephus all point to a widespread belief that a ruler would rise from Judea to dominate the world. Rome didn’t ignore that prophecy—they feared it. In this episode: The Roman awareness of Jewish prophecy Why Judea was seen as a growing threat How messianic expectations fueled unrest and rebellion The connection between Daniel’s vision and imperial ambition Whether Nero may have seen himself as part of the prophecy As tensions rose and revolt broke out, prophecy and politics collided—leading to one of the most decisive moments in history. This episode reframes the story of Nero, not just as a tyrant—but as a ruler reacting to a world shaped by prophecy.

Did Nero believe he was the fulfillment of prophecy?In Episode 5 of this Revelation series, Jay Rogers explores a fascinating and often overlooked question: how first-century messianic expectations may have shaped the actions of the Roman Empire—and possibly Nero himself.Ancient sources like Tacitus, Suetonius, and Josephus all point to a widespread belief that a ruler would rise from Judea to dominate the world. Rome didn't ignore that prophecy—they feared it.In this episode:The Roman awareness of Jewish prophecyWhy Judea was seen as a growing threatHow messianic expectations fueled unrest and rebellionThe connection between Daniel's vision and imperial ambitionWhether Nero may have seen himself as part of the prophecyAs tensions rose and revolt broke out, prophecy and politics collided—leading to one of the most decisive moments in history.This episode reframes the story of Nero, not just as a tyrant—but as a ruler reacting to a world shaped by prophecy.Watch all of our videos and subscribe to our channel for the latest content >HereHere

Did Nero believe he was the fulfillment of prophecy? In Episode 5 of this Revelation series, Jay Rogers explores a fascinating and often overlooked question: how first-century messianic expectations may have shaped the actions of the Roman Empire—and possibly Nero himself. Ancient sources like Tacitus, Suetonius, and Josephus all point to a widespread belief that a ruler would rise from Judea to dominate the world. Rome didn’t ignore that prophecy—they feared it. In this episode: The Roman awareness of Jewish prophecy Why Judea was seen as a growing threat How messianic expectations fueled unrest and rebellion The connection between Daniel’s vision and imperial ambition Whether Nero may have seen himself as part of the prophecy As tensions rose and revolt broke out, prophecy and politics collided—leading to one of the most decisive moments in history. This episode reframes the story of Nero, not just as a tyrant—but as a ruler reacting to a world shaped by prophecy.

About the same time the book of Revelation was written, a Jewish historian named Josephus, who was not a Christian, wrote about Jesus. Though the wording of the full passage has been debated, the basic testimony is striking: Jesus was known as a wise man, a worker of remarkable deeds, a teacher, one who gained followers, was crucified under Pilate, and whose followers did not disappear: Around this time there lived Jesus, a wise manif it is right to call him merely a man. He performed remarkable works and was a teacher of people who gladly received the truth. He attracted many Jews and many Gentiles. He was the Christ. When Pilate, at the urging of our leading men, condemned him to the cross, those who had loved him from the beginning did not abandon him. For he appeared to them alive again on the third day, just as the divine prophets had foretold this and many other wonderful things about him. And the tribe of Christians, named after him, has not disappeared to this day. It is possible to know many true things about Jesus and still miss the weight of His worth. Josephus could describe Him as a wise man, a worker of remarkable deeds, a teacher, and one condemned to the cross. But Revelation 5 pulls back the curtain of heaven and shows us what all creation will one day confess: Jesus is not merely remarkable. He is worthy. The following is a list of twelve windows into the glory of the Lamb and why it is that He is worthy. Jesus is worthy because He is Judahs Lion (v. 5) Judah was a deeply flawed man who sold his younger brother Joseph into slavery, deceived his father, abandoned his daughter-in-law, and hid behind hypocrisy. But God changed Judahs heart, and by Genesis 44, Judah was willing to sacrifice himself to save Benjamin, the youngest son who was dearly loved by their father. Later, Jacob blessed Judah with a promise that the promised serpent-stomping King would come through him: Judah is a lions cub... The scepter shall not depart from Judah, nor the rulers staff from between his feet, until tribute comes to Him; and to Him shall be the obedience of the peoples (Gen. 49:910). That promise finds its fulfillment in Jesus Christ. Jesus is more than Judahs descendant; He is Judahs promised Lionthe true and better Judah who offered Himself as the sinless Substitute for His people. He is the One to whom the scepter belongs, the One before whom the obedience of the peoples will one day be gathered. He is the Lion of the tribe of Judah, and He has conquered sin, death, and the dragon. Jesus is worthy because He is Gods Lamb (v. 6) We cannot have the Lion as our friend unless we first have Him as our Lamb, for Scripture declares, without the shedding of blood there is no forgiveness of sins (Heb. 9:22; see Lev. 17:11). This theme runs throughout the Bible. In Genesis 22, Isaac carried the wood for the sacrifice and asked, Where is the lamb for a burnt offering? Abraham answered, God will provide for Himself a lamb (Gen. 22:78). In Exodus 12, Israel was sheltered from wrath by the blood of the spotless lamb, and in Isaiah 53, the suffering Servant is portrayed as the Lamb pierced, crushed, and slaughtered for the iniquities of guilty sinners. So when John the Baptist cried out, Behold, the Lamb of God, who takes away the sin of the world (John 1:29), he summed up the promises and the point of the Old Testament. Jesus is the Lamb God provided, the Passover Lamb whose blood shelters His people from judgment, the sacrificial Lamb whose blood makes atonement, and the suffering Lamb who bears our sins. Apart from the blood of the Lamb, the Lion is not our comfort but our Judge. But for those covered by His blood, there is no condemnation. Those of us who have the Lamb know that the Lion is not against us but for us. Jesus is worthy because He can take the scroll (v. 7) He alone has the right to receive and enact Gods plan to judge evil, redeem His people, and restore creation. The scroll contains the sovereign plan of the Lord God Almightythe One who says in Isaiah 46: I am God, and there is no other declaring the end from the beginning saying, My counsel shall stand, and I will accomplish all my purpose (Isa. 46:910). The scroll is in the right hand of this God, and when no one in heaven, on earth, or under the earth was found worthy to open it or even look into it, John wept bitterly. If the scroll remains sealed, Gods promises remain unfulfilled, sin and death are not finally defeated, the saints are not vindicated, and creation is not restored. But the Lion who is the Lamb came forth because He alone is worthy to open the scroll. He took it from the right hand of the Father. This was not theft but triumph. This was not presumption but due to the worthiness of the Preeminent Lamb. Jesus alone has the right to open the scroll because He alone has conquered by His blood. The destiny of creation is in the nail-scarred hand of the Lamb who is the Kinsman-Redeemer. Jesus is worthy because He is the unconquerable King (v. 6) When John turns to see the Lion worthy to open the scroll, he sees a Lamb standing, as though it had been slain. The One who knew no sin and became sin for us bears every scar from the cross as a reminder that His sacrifice was once for all: the righteous for the unrighteous (1 Pet. 3:18)! The Lamb stands because death could not keep Him. The Lamb stands because the grave could not hold Him! The Lamb stands even though He was rejected by men, condemned by rulers, mocked by the religious leaders, and nailed to the cross... He stands at the center of heavens throne room, victorious. His wounds testify to His triumph.The Lamb who was slain is worthy because He is the King who cannot be conquered. Jesus is worthy because He is the Omniscient King (v. 6) The unconquerable King is seen with seven horns and seven eyes. As you may recall, in Scripture, horns symbolize strength, power, and sovereign authority, while eyes symbolize sight, wisdom, and knowledge. The number seven points to fullness and perfection, which means the Lamb who was slain is not weak but all-powerful, not limited but limitless, not unaware but all-seeing.He shares the wisdom and sovereignty of the Ancient of Days.Nothing escapes His sight. No enemy can hide from Him. No suffering saint is forgotten by Him. No act of faithfulness goes unnoticed by Him. The Lion, who is the Lamb, sees all and reigns over all by the fullness of the Spirit sent into all the earth. Jesus is worthy because He is the King whose reign is as extensive as His holiness, goodness, justice, love, grace, and mercy. Jesus is worthy because He is creations Lord (vv. 7-8) The living creatures and elders fall before Him because the Lamb is creations Lord through Whom all of creation exists. The four living creatures represent the created order, and the twenty-four elders represent the redeemed people of God. The worship that belongs to the Lord God Almighty is directed to Jesus not only because of what He has done, but also because of who He is. All things were created through Him and for Him (Col. 1:16), and now all creation bows before Him as One who is equal with the Father. The Lamb who was slain is worthy because He is the Creator, Sustainer, Redeemer, and rightful Lord over all things. Jesus is worthy because He was slain as the sinners ransom (v. 9) The blood of the Lamb is the price of our redemption. The new song of heaven celebrates this: Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation... The Lion of Judah is the willing Lamb who stands before those He came to save; He is the Kinsman-Redeemer that creation needs. The price was not the religious deeds of fallible man, but the life of the second Adam, who lived the life we could not live and died the death we deserved. We were once enslaved by sin and stood condemned before God as guilty sinners, but Jesus gave His life to ransom us and set us free for God. Jesus is worthy because He was slain in our place, bore the judgment we deserved, paid the debt we could not pay, and purchased us by His precious blood. Jesus is worthy because He redeemed a people for mission (vv. 9-10) Jesus did not ransom, redeem, and save sinners from condemnation merely so they could occupy space in His kingdom; He redeemed them for His kingdom purposes. We are not only forgiven of our sins; we are restored to the purpose for which humanity exists. Jesus saved us to send us into the world as His ambassadors and the Fathers priests. We are priests before God, and we live under the reign of Christ as citizens of His kingdom. This is why Peter says, But you are a chosen race, a royal priesthood, a holy nation, a people for His own possession, that you may proclaim the excellencies of Him who called you out of darkness into His marvelous light (1 Pet. 2:9). Jesus is worthy not only because He rescued us from the wrath of God we deserved, but also because He restored us to what we were created to be. Jesus is worthy because He is the song of the angels (vv. 11-12) After the song of the four living creatures and the new song of the twenty-four elders, John turns his attention to what he hears around the throne. What he hears is an innumerable host of angels resounding with praise: Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing! The angels erupt in praise after those who represent redeemed humanity conclude theirs. Why? Because the second person of the Trinity took upon Himself human flesh, was born of a virgin, and came to redeem a lost, rebellious, and cursed race (Phil. 2:1-11). This is something angels find baffling, for Peter tells us that our salvation is something angels long to look into (1 Pet. 1:12). What the angels offer in worship is a sevenfold declaration of what belongs only to Yahweh. To give this kind of worship to anyone else would not merely be inappropriate; it would be idolatrous. You cannot see it clearly in English, but in the Greek there is one definite article governing the entire sevenfold list attributed to the Lamb. The point is simple: Jesus is worthy to receivethepower,thewealth,thewisdom,themight,thehonor,theglory, andtheblessing that belong to the One true God. In his commentary on Revelation, Richard Phillips captures the wonder of this angelic worship well: Like that of the glorified church, the angels worship responds to Christs atoning death on the cross. Their testimony therefore shows that what once seemed like defeat for Jesus has been revealed as total victory. The cross was seen as weakness but was actually power; the cross displayed poverty but gained true riches; the cross was foolishness to the world but wisdom from God; the cross represented shame but earned the highest honor for Christ; the cross was a place of deep disgrace, yet revealed the very glory of Gods grace; and the cross stood for the curse of sin but achieved eternal blessing for those on whose behalf Jesus died. The One who was slain is now declared worthy by countless heavenly beings. Jesus is worthy because all of heaven knows what earth so often forgets: the Lamb who was slain is worthy of the glory that belongs to God alonebecause He is God. Jesus is worthy because He is creations celebration (v. 13) The worship does not end with the millions of angels, the twenty-four elders, or the four living creatures. John hears more. He hears every creature in heaven and on earth and under the earth and in the sea, and all that is in them, declaring in worship: To Him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever! What John witnesses is not universal admiration, but the worship of every creature directed to God and to the Lamb. The One who was rejected and despised by men is celebrated by creation. The One who was crucified and crushed outside the city is praised throughout the universe. Jesus is worthy because He is the Lamb before whom every creature will one day bow in worship. Jesus is worthy because He deserves everything (vv. 12-13) Jesus is worthy to receive the power, wealth, wisdom, might, honor, glory, and blessing that belong to the Lord God Almighty. Every creature appropriately joins the heavenly worship by declaring, To Him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever! Heaven holds nothing back, and creation attributes to the Lamb what rightfully belongs to Yahweh alone. All power belongs to Him because He reigns. All wealth belongs to Him because all things are His. All wisdom belongs to Him because His ways are perfect. All might belongs to Him because He has conquered. All honor belongs to Him because He is exalted. All glory belongs to Him because He is God. All blessing belongs to Him because all praise is His due. Jesus is worthy because He embodies, in infinite measure, all that is good, glorious, powerful, beautiful, and praiseworthy. Jesus is worthy because He is the Amen of the Father (vv. 13-14) Jesus did not need to earn the praise He receives from the four living creatures, the twenty-four elders, the angels, and all creation; He is worthy because of who He is. In the same way the Father is unchanging, Jesus is unchanging, for Scripture testifies, Jesus Christ is the same yesterday and today and forever (Heb. 13:8). In response to the worship and praise Jesus receives as the One worthy to take and open the scroll, the four living creatures respond, Amen!a word that means, Truly, Let it be so, This is true. But do not misunderstand what they are doing. They are not only saying Amen to Jesus as the One who is worthy; they are saying Amen because He Himself is the Amen of God the Father. Jesus is the faithful and true witness, the One in whom every promise of God finds its fulfillment. As Paul writes, For all the promises of God find their Yes in Him. That is why it is through Him that we utter our Amen to God for His glory (2 Cor. 1:20). Revelation 5 begins with the question, Who is worthy? But after the Lion who is the Lamb takes the scroll, it ends with heaven, earth, and every creature confessing through worship that He alone is worthy. There is nothing left to say but Amen, and nothing left to do but fall down and worship. Conclusion Jesus is worthy before the angels sing that He is.Jesus is worthy before creation celebrates that He is.Jesus is worthy before the elders fall down because of who He is.Jesus is worthy before you and I respond to all that He is! Jesus is worthy. Our worship does not make Him worthy.Our worship simply agrees with what is already true. The question is not whether Jesus is worthyheaven has already declared it, and creation will one day echo that truth. There will come a time when every knee will bow, every tongue will confess, and all creation will acknowledge what has always been true (Isa. 45:23; Phil. 2:9-10): the Lamb who was slain is worthy. The question I leave with you today is whether your heart, your obedience, your faith, your suffering, your worship, and every other part of your life will respond with Amen to the Lamb who is worthy. So, do not wait until every creature sings to join the song of heaven. Sing now. Trust Him now. Follow Him now and may Psalm 119:37 be your hearts cry: Turn my eyes away from worthless things; revive me with Your word (Ps. 119:37; BSB).

Was the destruction of Jerusalem in 70 AD really the worst tribulation in history? In this episode of the Olivet Discourse series, Matt Plett unpacks Matthew 24 and explains why Jesus described this event as unmatched in all of history. This wasn’t just physical devastation—it was a covenantal judgment. Jerusalem’s rejection of Christ marked the end of the Old Covenant world and the fulfillment of God’s promised curses. Drawing from Scripture, historical records from Josephus, and insights from Matthew Henry and John Calvin, this episode shows how 70 AD stands as a decisive turning point in redemptive history. You’ll also see how Jesus’ warnings about false prophets, tribulation, and the “coming of the Son of Man” were fulfilled in this generation—not as the end of the world, but as a Day of the Lord's judgment. This episode will sharpen your understanding of Bible prophecy, strengthen your confidence in Scripture, and refocus your attention on the advance of the Gospel in history.

Was the destruction of Jerusalem in 70 AD really the worst tribulation in history?In this episode of the Olivet Discourse series, Matt Plett unpacks Matthew 24 and explains why Jesus described this event as unmatched in all of history. This wasn't just physical devastation—it was a covenantal judgment. Jerusalem's rejection of Christ marked the end of the Old Covenant world and the fulfillment of God's promised curses.Drawing from Scripture, historical records from Josephus, and insights from Matthew Henry and John Calvin, this episode shows how 70 AD stands as a decisive turning point in redemptive history. You'll also see how Jesus' warnings about false prophets, tribulation, and the “coming of the Son of Man” were fulfilled in this generation—not as the end of the world, but as a Day of the Lord's judgment. This episode will sharpen your understanding of Bible prophecy, strengthen your confidence in Scripture, and refocus your attention on the advance of the Gospel in history.Watch all of our videos and subscribe to our channel for the latest content >HereHere

Was the destruction of Jerusalem in 70 AD really the worst tribulation in history? In this episode of the Olivet Discourse series, Matt Plett unpacks Matthew 24 and explains why Jesus described this event as unmatched in all of history. This wasn’t just physical devastation—it was a covenantal judgment. Jerusalem’s rejection of Christ marked the end of the Old Covenant world and the fulfillment of God’s promised curses. Drawing from Scripture, historical records from Josephus, and insights from Matthew Henry and John Calvin, this episode shows how 70 AD stands as a decisive turning point in redemptive history. You’ll also see how Jesus’ warnings about false prophets, tribulation, and the “coming of the Son of Man” were fulfilled in this generation—not as the end of the world, but as a Day of the Lord's judgment. This episode will sharpen your understanding of Bible prophecy, strengthen your confidence in Scripture, and refocus your attention on the advance of the Gospel in history.

→ Watch on YouTube → Detailed Show Notes → Timestamps: (00:00) There is evidence that the Five Books of Moses and specifically the Book of Deuteronomy were edited both before and during the Babylonian captivity, around 600 B.C.(03:14) Many scholars see Deuteronomy as the “Book of the Law” that was discovered during Josiah's reign from 640-609 B.C.(06:15) Examples of additions and redactions which demonstrate the history of the text.(12:54) The Book of Mormon and the New Testament bring balance to the religious reforms during Josiah's reign.(15:35) The Deuteronomistic History is a term used in modern biblical studies to describe the books of Deuteronomy, Joshua, Judges, 1-2 Samuel and 1-2 Kings. The Deuteronomistic History portrays a cohesive view of Israel.(18:46) Lehi and Nephi were at odds with the Jews at the time they left Jerusalem in 600 B.C. Examples from the Book of Mormon show how prophets disagreed with some of Deuteronomy's ideas.(23:26) Deuteronomy centralizes worship and prohibits any altars outside of the temple. Visionaries were denigrated, yet Nephi knew the mysteries.(25:42) Deuteronomy focuses on the Abrahamic Covenant and stresses that Israel is to remember the Lord.(32:39) Deuteronomy has covenant renewal ceremonies and is constructed in the pattern of an ancient Near Eastern vassal treaty. This pattern is also used in King Benjamin's speech in Mosiah 1-6.(38:22) The scattering and gathering is prophesied in both Deuteronomy and the Book of Mormon. God wants to bring Israel back home.(46:12) Deuteronomy 31.6 shows a direct connection to the Book of Joshua. Blessings for keeping the commandments can be seen as a generational promise, not necessarily a 1:1 relationship. The Gospel of Jesus Christ is not a “cosmic vending machine.”(48:53) Both Deuteronomy and the Book of Mormon are writing with the future in mind, knowing that their discovery will bring religious reform.(51:14) Both books warn of the pride and destruction that can come with prosperity.(55:28) Moses “dies,” and the text of Deuteronomy says his sepulcher is not known. The Book of Mormon teaches that Moses was translated. Josephus' history says he disappeared in a cloud. The New Testament shows Moses appears at the Mount of Transfiguration.(1:02:01) As a resurrected being, in April 1836, Moses came to Joseph Smith to give him the keys of the gathering of Israel. In this way, we are all connected to Moses and his mission. As modern day Israel, we carry the torch of Gospel light and are commanded to spread the Gospel. → For more of Bryce Dunford’s podcast classes, click here. → Enroll in Institute → YouTube → Apple Podcasts → Spotify → Amazon Music → Facebook The post Ep 371 | Deuteronomy, Come Follow Me 2026 (May 11-17) appeared first on LDS Scripture Teachings.

A mountaintop. A siege. A mass death that became legend. But what if the story of Masada isn't what we think it is? In this episode, we go back 2,000 years to the final days of the Jewish revolt against Rome, where a group of rebels made a choice that would echo through history. Along the way, we unpack the factions, the violence, and the devastating collapse of Judean society, and we ask a simple but unsettling question: How much of this story is history, how much is myth, and what does it mean to us, today, as we think about the development of Israeli history? For more about Josephus, see this episode of Jewish History Nerds. To sponsor an episode or to be in touch, please email noam@unpacked.media. Check out this episode on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Youtube.⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠This podcast is brought to you by Unpacked, an OpenDor Media brand. ------------------- For other podcasts from Unpacked, check out: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Jewish History Nerds⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Soulful Jewish Living⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Stars of David with Elon Gold ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Wondering Jews⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

Was Peter really the undisputed leader of the early church—or does the New Testament point somewhere else?In this episode of The Bible Sojourner, we walk through Will Varner's provocative article, “Was James the First Pope?” and explore the biblical and historical evidence that James, the brother of Jesus, may have functioned as the central leader of the early church in a way many Christians have overlooked.We look at the centrality of Jerusalem, James's growing prominence in Acts, Galatians, and 1 Corinthians, his decisive role at the Jerusalem Council, and the way both Josephus and early church writers seem to confirm his importance. Along the way, we also consider what this means for common assumptions about Peter, Paul, Roman Catholic claims, and even Protestant blind spots.Whether you agree or disagree, this is a fascinating discussion that challenges tradition and pushes us back to the text of Scripture.If you enjoy thoughtful conversations on the Bible, theology, and culture, be sure to subscribe and join the discussion in the comments.Chapter Headings00:00 Intro: Was James More Important Than Peter?00:00:47 Why This Argument Was So Eye-Opening00:02:06 The Main Thesis of Varner's Article00:04:35 James and the Centrality of Jerusalem00:06:23 The Gospel Expands From Jerusalem to the Nations00:09:55 Why Jerusalem Was Seen as the Center of the World00:12:25 James's Rise to Leadership in the Early Church00:15:18 Paul's Early Contact With Peter and James00:17:02 James, Peter, and John as the “Pillars”00:20:11 Peter Defers to James00:21:31 The Jerusalem Council and James's Final Judgment00:28:18 Paul Continues to Follow James's Lead00:33:35 Josephus and the Historical Importance of James00:36:29 James in Early Church Tradition00:42:09 The Letter of James and the Order of the Canon00:45:26 Why James's Leadership Matters00:50:09 Implications for Catholicism, Orthodoxy, and Protestantism00:54:06 Final Conclusions: Was James the First Pope?00:56:06 OutroArticle Written by Will Varner: https://cf.sbts.edu/equip/uploads/2024/05/SBJT-27.3-Was-James-the-First-Pope-Varner.pdfIf you have found the podcast helpful, consider ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠leaving a review on Itunes⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ or ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠rating it on Spotify⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. You can also find ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Bible Sojourner on Youtube⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Consider passing any episodes you have found helpful to a friend.Visit ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠petergoeman.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ for more information on the podcast or blog.Visit⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ shepherds.edu⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ for more on Shepherds Theological Seminary where Dr. Goeman teaches.

A @Christadelphians Video: **[Inspiring]**Join us for a thought-provoking and insightful exploration into the foundations of our faith. In this outstanding expositional study, we delve into the fascinating history of the biblical canon. Where did our Old Testament come from, and how can we be confident in its authority? This revealing presentation tackles common questions about the 'extra books' found in some Bibles, providing wonderful clarity from both Scripture and history. Discover how the Lord Jesus Christ and the Apostles viewed these writings and how the inspired catalogue of Scripture was solidified long before His time.**Chapters:**00:00 - Introduction to the Canon of Scripture00:58 - The Question of 'Extra Books' (The Apocrypha)03:08 - Dating the Origin of the Apocryphal Books04:34 - New Testament Allusions to Apocryphal Writings07:38 - Use of Apocrypha by the Early Church Fathers10:14 - The Crucial Distinction: Inspired vs. Historical Use12:44 - Josephus & the 22 Books of the Hebrew Canon15:32 - Unified Historical Testimony on the Canon18:35 - The Canon at the Time of Christ20:14 - Why Quoting a Source Doesn't Mean It's Inspired21:35 - Jerome, the Vulgate & Medieval Confusion22:57 - The Apocrypha in Early English Bibles23:11 - Conclusion: The Divine Preservation of Scripture24:28 - Q&A: Are Apocryphal Prophecies Evidence of Inspiration?**Bible Verse Category:**

Why Relying on One Bible Teacher Isn't Enough—and What to Do About It   In this Good Faith Podcast bonus short, N.T. Wright shares practical, accessible guidance on how to read the Bible with deeper understanding, moving beyond surface-level devotion into the rich world of biblical context, Scripture study, and Christian discipleship. Wright explains why exploring texts like Josephus, the Dead Sea Scrolls, the Apocrypha, and the Apostolic Fathers can help modern believers interpret the New Testament more faithfully and confidently. He also offers a personal glimpse into his lifelong daily Bible reading practice, revealing how Scripture, prayer, and the Psalms have shaped his faith from childhood to today.   Take the Listener Survey Sign up for The After Party Sign up for The Good List     Mentioned In This Episode: John Goldingay & N.T. Wright's The Bible for Everyone Books by Richard Middleton Books by Walter Brueggemann The Complete Works of Josephus (pdf) The Complete Dead Sea Scrolls (pdf) Resource For Writings of the Apostolic Fathers (e.g., Ignatius, Clement, Polycarp)   More from N.T. Wright: N.T. Wright's book God's Homecoming: The Forgotten Promise of Future Renewal N.T. Wright Online N.T. Wright's Speaking engagements N.T. Wright's books   Follow Us: Good Faith on Instagram Good Faith on X (formerly Twitter) Good Faith on Facebook   The Good Faith Podcast is a production of a 501(c)(3) nonpartisan organization that does not engage in any political campaign activity to support or oppose any candidate for public office. Any views and opinions expressed by any guests on this program are solely those of the individuals and do not necessarily reflect the views or positions of Good Faith.

Jeremiah 3:12: “Go, proclaim this message toward the north: ‘Return, faithless Israel,' declares the Lord...”Jeremiah 3:18: “In those days the house of Judah will join the house of Israel, and together they will come from the land of the north to the land I gave your ancestors as an inheritance.”Jeremiah 16:14-15: “However, the days are coming,” declares the Lord, “when it will no longer be said, ‘As surely as the Lord lives, who brought the Israelites up out of Egypt,' but it will be said, ‘As surely as the Lord lives, who brought the Israelites up out of the land of the north and out of all the countries where he had banished them.' For I will restore them to the land I gave their ancestors.”Spartan LetterIn a remarkable letter from the Lacedemonian (Spartan) King, Areus (309-265 B.C.) to Onias, High Priest in Jerusalem, the Spartans reveal their genetic origins. Records of this letter are found in both Josephus' Antiquities of the Jews (12.4.10), as well as in 1 Maccabees 12:19-23. The letter reads:"Areus, King of the Lacedemonians, to Onias, sendeth greeting:We have met with a certain writing, whereby we have discovered that both the Jews and the Lacedemonians are of one stock, and are derived from the kindred of Abraham. It is but just therefore that you, who are our brethren, should send to us about any of your concerns as you please. We will also do the same thing, and esteem your concerns as our own, and will look upon our concerns as in common with yours. Demoteles, who brings you this letter, will bring your answer back to us. This letter is four-square; and the seal is an eagle, with a dragon in his claws.” - Josephus, Antiquities, 12.4.10Josephus considers the Spartan origins in his footnotes, stating they "perhaps were derived from the Syrians and Arabians, the posterity of Abraham by Keturah, see Antiq. XIV.10.22. and Of the War, I.26.1. nd Grot. on 1 Macc. 12:7."SUPPORT OUR MINISTRY:Text the word "Give" to 386-753-7337 or hit the "Thanks" button here on YouTube. Thank you so much for your generosity and for partnering in the Gospel of Jesus Christ with us!MY INFO:Website: https://richtidwell.comLinktree: https://linktr.ee/richtidwellTikTok: https://www.tiktok.com/@richtidwellInstagram: http://bit.ly/GLoR5KTwitter: http://bit.ly/19bNH50Email: rich@richtidwell.com

Dr. T.C. Schmidt, author, “Josephus and Jesus” Josephus and Jesus: New Evidence for the One Called Christ (free download)The post First Century Jewish Historian Flavius Josephus on Jesus – Dr. T.C. Schmidt, 4/10/26 (1002) first appeared on Issues, Etc..

In this fifth episode of Season 5, I interview Professor Thomas C. Schmidt, a historian who focuses on the New Testament, Patristics, and Eastern Christianity. An Associate Professor at Fairfield University, he is currently a 2025-2026 Visiting Fellow at the James Madison Program at Princeton University. Drawing on his new book, Josephus and Jesus (OUP, 2025), we discuss […]

In this fifth episode of Season 5, I interview Professor Thomas C. Schmidt, a historian who focuses on the New Testament, Patristics, and Eastern Christianity. An Associate Professor at Fairfield University, he is currently a 2025-2026 Visiting Fellow at the James Madison Program at Princeton University. Drawing on his new book, Josephus and Jesus (OUP, 2025), we discuss in this Part II of a two-part series the writings of the ancient historian Josephus and what they reveal about the historical identity of Jesus of Nazareth as well as the events surrounding the rise of early Christianity. Hosted by Ryan Shinkel, Madison's Notes is the podcast of Princeton University's James Madison Program in American Ideals and Institutions. The transcript for this interview is available on our new Substack page, “Madison's Footnotes.” 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

In this fifth episode of Season 5, I interview Professor Thomas C. Schmidt, a historian who focuses on the New Testament, Patristics, and Eastern Christianity. An Associate Professor at Fairfield University, he is currently a 2025-2026 Visiting Fellow at the James Madison Program at Princeton University. Drawing on his new book, Josephus and Jesus (OUP, 2025), we discuss in this Part II of a two-part series the writings of the ancient historian Josephus and what they reveal about the historical identity of Jesus of Nazareth as well as the events surrounding the rise of early Christianity. Hosted by Ryan Shinkel, Madison's Notes is the podcast of Princeton University's James Madison Program in American Ideals and Institutions. The transcript for this interview is available on our new Substack page, “Madison's Footnotes.” Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

In this fifth episode of Season 5, I interview Professor Thomas C. Schmidt, a historian who focuses on the New Testament, Patristics, and Eastern Christianity. An Associate Professor at Fairfield University, he is currently a 2025-2026 Visiting Fellow at the James Madison Program at Princeton University. Drawing on his new book, Josephus and Jesus (OUP, 2025), we discuss in this Part II of a two-part series the writings of the ancient historian Josephus and what they reveal about the historical identity of Jesus of Nazareth as well as the events surrounding the rise of early Christianity. Hosted by Ryan Shinkel, Madison's Notes is the podcast of Princeton University's James Madison Program in American Ideals and Institutions. The transcript for this interview is available on our new Substack page, “Madison's Footnotes.” Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

In this 'Meet the Scholar' episode, Dr Thomas Schmidt, author of the book, Josephus and Jesus, talks to Dr Tony Watkins about the many connections Josephus had to various members of the 1st century Jewish-elite who were likely to have been at Jesus's trial.Dr Thomas Schmidt is Associate Professor at Fairfield University and a Visiting Fellow at Princeton University. He is the author of Josephus and Jesus: New Evidence for the One Called Christ (Oxford University Press).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

If you enjoy this episode, we're sure you will enjoy more content like this on The Occult Rejects.  In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we've got you covered - and it will always be provided free of charge.  So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.  Thank you and enjoy the episode!Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Cash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsPrimary sourcesJustin Martyr. Dialogue with Trypho, ch. 35. Best for the earliest surviving mention of the Saturnilians as a named rival Christian group.Irenaeus of Lyons. Against Heresies 1.24. Main doctrinal source for Saturninus: the unknown Father, seven angels, spark of life, docetic Christology, the God of the Jews as one of the angels, anti-marriage teaching, and abstinence from animal food.Irenaeus of Lyons. Against Heresies 1.28. Useful for the later Encratite connection and the afterlife of Saturninian-style asceticism.Hippolytus of Rome. Refutation of All Heresies 7.16. Important corroborating witness for the Saturnilian system.Eusebius of Caesarea. Ecclesiastical History 4.7. Best for the later church-historical placement of Saturninus in a lineage of error.Josephus. Against Apion 2.39. Useful for the civic standing of Jews in Antioch.Josephus. Antiquities of the Jews 12.119–124. Useful for Antiochene Jewish privileges under Seleucid and Roman rule.Modern and background sourcesEncyclopaedia Britannica. “Antioch.” Good concise background for Antioch as a major Seleucid and Roman city and early Christian center.Encyclopaedia Britannica. “Irenaeus.” Good background on Irenaeus' life, dates, and role in anti-heretical theology.Encyclopaedia Britannica. “Saint Justin Martyr.” Good background on Justin's life and philosophical/apologetic role.Encyclopaedia Britannica. “Eusebius of Caesarea.” Good background on Eusebius as historian and bishop.Michael A. Williams. “Gnosticism.” In The Cambridge Companion to Christian Heresy, edited by Richard Flower. Cambridge University Press, 2025. Best for the modern scholarly caution about using the label “Gnosticism.”Richard Flower, ed. The Cambridge Companion to Christian Heresy. Cambridge University Press, 2025. Useful for the broader scholarly framing of heresy as discourse, classification, and boundary-making.On Saturday, April 25th, 2026, the 2026 Southeastern Masonic Symposium is happening in person at the Asheville Masonic Temple (80 Broadway St., Asheville, NC)I'll be there in person, so, come down and meet me and the rest of the crew.John Michael Greer — prolific occult and esoteric historian with 70+ books, including Circles of Power and the award-winning New Encyclopedia of the Occult; an initiate across Hermetic, Masonic, and Druidic lineages, and former Grand Archdruid (AODA).Collin Conkwright (American Esoteric) — creator behind American Esoteric, focused on ancient philosophy & comparative religion and serious work around universalism and the Western tradition; also publicly listed as a Master Mason and writer.Ike Baker — independent scholar & esoteric instructor, a practicing ceremonialist and initiatic Mason (Blue Lodge + York Rite), also connected with Martinism and the Hermetic Order of the Golden Dawn; host of the ARCANVM podcast; author of A Formless Fire and Aetheric Magic.Thom Carter — a Brother out of Mt. Hermon Lodge No. 118 (Asheville, NC) and part of the presenting lineup for the symposium.https://www.eventbrite.com/e/2026-asheville-masonic-symposium-tickets-1980822909645?aff=ebdssbdestsearch

A @Christadelphians Video: [Inspiring]We invite you on a thought-provoking journey to examine the historical evidence for the resurrection of Jesus Christ. In this insightful presentation, we analyse compelling testimony from five key non-Christian historians—Tacitus, Josephus, Suetonius, Pliny the Younger, and Phlegon—who independently attest to the life, death, and profound impact of Jesus. This expositional study builds a powerful, external case that corroborates the biblical account, providing a wonderful foundation for faith. We then explore the outstanding internal evidence from Scripture itself, focusing on the Apostle Peter's masterful argument in Acts 2 and Paul's pivotal teaching in 1 Corinthians 15. Join us to discover the revealing truth that strengthens Christian belief.**Chapters:**00:00 – Introduction & Historical Evidence Overview01:18 – Tacitus: The Annals & Nero's Persecution03:22 – Josephus: Antiquities of the Jews05:31 – Suetonius: The Lives of the Caesars06:45 – Pliny the Younger: Letter to Emperor Trajan08:37 – Phlegon: Chronicles & the Crucifixion Eclipse10:36 – Conclusions from External Evidence12:08 – Biblical Evidence: The Gospel Accounts13:17 – Peter's Argument in Acts 215:31 – Paul's Defence in 1 Corinthians 1520:22 – Interactive Q&A: Other Biblical Resurrections23:09 – The Means & Meaning of Christ's Resurrection27:15 – Closing Remarks & Next Week's Topic**Key Bible Verses Discussed:**

If someone could have produced Jesus' body, the Christian movement dies instantly. That simple reality is why we spend Easter doing more than celebrating a holiday. We follow the evidence trail and ask the question that won't leave us alone: what do we do with the historical claims that Jesus died and rose again?We talk through why the crucifixion is widely accepted by historians, including details like Roman execution practices and references from sources such as Josephus and Tacitus. Then we move to what happened next: the empty tomb, the earliest resurrection proclamation in 1 Corinthians 15, and the uncomfortable weight of eyewitness claims, including the report of more than 500 people who said they saw Jesus alive. We also test the most common alternative explanations, from stolen-body theories to hallucinations to legend development, and why none of them fully accounts for the facts on the table.But we do not stop at history. If the resurrection of Jesus is true, it becomes personal. We explore what it means for forgiveness, guilt, present-day power through the Spirit of God, and hope beyond death that changes how we suffer now. We also offer a direct 30-day challenge for skeptics who want evidence and for believers who know the truth but have not fully surrendered.Subscribe for more messages like this, share this with a friend who has real questions, and leave a review so more people can find the conversation. What is the biggest question you want answered about the resurrection?Thanks for listening!  Follow us on Facebook or YouTube.

In this fourth episode of Season 5, I interview Professor Thomas C. Schmidt, a historian who focuses on the New Testament, Patristics, and Eastern Christianity. An Associate Professor at Fairfield University, he is currently a 2025-2026 Visiting Fellow at the James Madison Program at Princeton University. Drawing on his new book, Josephus and Jesus: New Evidence for […]

In this fourth episode of Season 5, I interview Professor Thomas C. Schmidt, a historian who focuses on the New Testament, Patristics, and Eastern Christianity. An Associate Professor at Fairfield University, he is currently a 2025-2026 Visiting Fellow at the James Madison Program at Princeton University. Drawing on his new book, Josephus and Jesus: New Evidence for the One Called Christ (Oxford UP, 2025), we discuss in this Part I of a two-part series the stupendous life of Josephus, the ancient historian who lived in both elite Jewish and Roman circles his whole life, as well as the cultural, religious, and political world of the New Testament as found in his main works. Hosted by Ryan Shinkel, Madison's Notes is the podcast of Princeton University's James Madison Program in American Ideals and Institutions. The transcript for this interview is available on our new Substack page, “Madison's Footnotes.” 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

Was Cain really the son of Adam… or did he come from something else hidden in Genesis?In this episode of Free The Rabbits, Joel Thomas explores one of the most controversial and unsettling questions hidden within the opening chapters of the Bible.There are details in Genesis that don't quite add up… phrases that seem intentional… and a deeper layer of meaning that most people never question.What exactly happened in the Garden? What is the true meaning behind the serpent? And why does Cain's story feel… different?This is where things start to get uncomfortable.Merchandise: https://freetherabbits.myshopify.comBuy Me A Coffee: DonateFollow: Website | Instagram | X | FacebookWatch: YouTube | RumbleMusic: YouTube | Spotify | Apple Music Films: https://merkelfilms.com Email: freetherabbitspodcast@gmail.comDistributed by: merkel.mediaIntro Music:Joel Thomas – Free The RabbitsYouTube | Spotify | Apple MusicOutro Music:Joel Thomas – Jekyll Island feat. Quan DukeYouTube | Spotify | Apple MusicTopics Discussed:Cain, Nephilim, Genesis 3, Genesis 4, serpent in Eden, nachash meaning, Adam and Eve, fallen angels, Watchers, Book of Enoch, Josephus, Cain lineage, mark of Cain, land of Nod, pre flood world, biblical mysteries, ancient conspiracies, Joel Thomas Free The Rabbits

John 4:1-18 - The Source of Living Waters Please turn in your Bibles to John chapter 4, verses 1-18. You can find that on page 1056 of the pew Bibles. This is the well-known interaction between Jesus and the woman at the well. Their conversation is a little long, so we'll take this in two sermons. Today is part 1. Next week is Easter, and I'm planning a different sermon text. But in two weeks we'll get to part 2. As I read, think about the differences between Nicodemus and the woman at the well. Jesus had met Nicodemus earlier in chapter 3. Remember, he was a Pharisee and a member of the Jewish council and a teacher of Israel.  And now in chapter 4, Jesus meets a very different person in a very different setting. Reading John 4:1-18 Prayer In my high school and college days, I enjoyed  multi-day wilderness trips. You know, you hike a few miles, then camp, then hike another few miles, and camp again, and you do that for several days. For some reason, it doesn't really sound fun anymore! I'll never forget the very first trip I went on. It started out pretty rough. It was very hot. We were mostly hiking in the shade, but we had 30-40 pound backpacks and so we were sweating. What made it worse is that we got lost on the first day. We didn't really know what we were doing, and then we got turned around. And then, we ran out of water. We had brought extra water because of the heat, but we drank it all by mid-day - we didn't know what rationing meant. Furthermore, the streams and lakes had an unusually high level of parasites that summer, and so we couldn't drink from them. And because we got lost, we didn't make it to our destination. Our planned destination had fresh water, but we were still some miles away when it got dark. So, we had to camp in the middle of a dense forest without water. I've never been more thirsty in my life. We all know what it feels like to thirst. Jesus had been thirsty from his travels. He was fully human just as much as he was fully divine. He shared in our common experiences like hunger and thirst and weariness. But as we read, this story is about much more than just satisfying our physical thirst. No, Jesus uses the common experience of thirsting and drinking to convey a deeper truth - spiritual thirst and spiritual refreshment. This Samaritan woman didn't even know she was spiritually thirsty, but she would soon come to realize how thirsty she was... and where to find the source of life-giving water. As we look at this text, we'll consider it in three basic points: The setting, the scene, and the summons. 1. The Setting - what is the cultural and religious background 2. The Scene - what happened in this conversation 3. The Summons - how are we summoned to respond. By the way, my first outline had a bunch of "s" in my subpoints… like spring, satisfy, Sychar, sixth, sinner, source, surprising, soul, and savior. But it was a little too much, so I decided to spare you from that! 1. The Setting Ok, #1, the setting. Before we work through this captivating narrative, it's important to understand some of the religious and cultural dynamics at play. First, the Samaritans were deeply despised by the Jews. They were outcasts and they were considered unclean. There were a couple of reasons for this. ·      #1 - Samaria was where the northern tribes of Israel had been. Back when the Assyrians conquered the northern kingdom of Israel, some of the Assyrians settled in the land. And over time the Assyrians and the Israelites from the northern tribes intermarried. That was a problem because their religions got mixed together. The Samaritans claimed the same forefathers as the Jews in Judah, but their religious practice and beliefs had been corrupted. We'll consider this more in part 2 of this dialogue. I simply bring it up because the Samaritans were considered not worthy to associate with. In fact, in order to get from Jerusalem to Galilee, the fastest route was to go through Samaria. But, some Jews would go to great lengths to literally travel around Samaria to get to Galilee. It was that bad. ·      #2 - This hatred of the Samaritans did not go away after Jesus walked the earth. In fact, it got worse. The Jewish historian Josephus records that around 51 AD, some Jewish pilgrims passing through Samaria were murdered. In response, several Samaritan villages were attacked by Jews. This killing went back and forth until the Romans had to step in. John wrote this Gospel account after those conflicts. What I'm saying is that throughout the first century Jews deeply mistrusted or even despised the Samaritans.   One of the commentators that I like is Gary Burge. He describes the book of John like scenes in a play. It's helpful to think of it that way. A couple of weeks ago, the curtains opened and it was dark. Nicodemus had come to Jesus at night. Nicodemus, who was an upstanding member of the Jewish elite was searching for answers. And he learned that he needed to be born again. He needed the cleansing ministry that Jesus was offering. But then the curtain closes while he's still searching. Now the curtain opens again, but this time it's the middle of the day. The 6th hour is about noon and the sun is shining. And there is Jesus again, but instead of Nicodemus, instead of this esteemed member of the Sanhedrin and a teacher of Israel, Jesus is speaking with an unclean Samaritan woman. Can you hear the gasps in the audience? And it gets worse as the narrative unfolds. Not only was she a Samaritan, but we find out that she has had 5 husbands and was now living with a guy to whom she was not even married. What a contrast to Nicodemus. ·      He was a squeaky-clean Pharisee on the outside… who had yet to see his need for the transforming power of Christ for his darkened sinful heart. ·      And then this woman, a spiritual and relational mess on the outside, yet, who would come to see her need and drink from the life-giving water of Christ. By the way, I am not saying that Nicodemus never came to believe in Jesus. A couple of weeks ago, I mentioned that by the end of the book, it appears that his heart had changed. And in regard to the Samaritan woman, we learn later in this chapter that she not only came to believe, but through her testimony, many other Samaritans believed. It was all very revealing. You know, we're just a few chapters into John's Gospel, and several paradigms were being broken. John's Jewish audience had false perceptions about the Messiah. They also didn't understand the true reasons for their religious practices. So, their paradigms needed to be shattered. ·      The tables in the temple needed to be overturned. They needed to understand that Jesus fulfilled the temple promises. ·      They also needed to understand that Jesus did not come to re-establish Israel's geo-political dominance. Rather, as chapter 3 says, he came that the world may be saved through him.   ·      Furthermore, they needed to know that being a Jewish leader did not mean you would enter the kingdom of God. Keeping the rules or knowing the law does not get you into the kingdom. No, you need to be born again of the cleansing ministry of Christ and in his Spirit. They needed to learn all this. And here in chapter 4 - They are learning that the cleansing ministry of Jesus is also for Samaritans. And not only that, but Jesus came to save sinners, like this woman. Really, they were all sinners, like us.… but many in the Jewish community didn't understand that. What I'm saying is that if you were a Jew in the first century and you were hearing this for the first time, your religious foundations were being shaken. They needed to be shaken. So that's the setting… the cultural and religious backdrop. 2. The Scene Which brings us to #2 - the scene. Let's consider what happened. In the first century, travelling by foot from Jerusalem directly to Galilee would have taken 3-4 day. Jesus and his disciples travelled up the main road through Samaria… passing one village after another. And they came to Sychar. We learn that it was historically significant. It's where Jacob and his family had lived before moving to Egypt. Jacob was their forefather whom God would rename as Israel. He had 12 sons, whose families would become the twelve tribes of Israel. So, Jacob's well had been there for centuries. The well was near the field that Jacob had given his favorite son Joseph. This is Joseph who was given the multi-colored coat by his father and who was soon thereafter sold by his brothers as a slave. It was noon. The sun was beating down. Jesus and his disciples had more ground to travel but they needed rest and food and water. Jesus stayed at the well while his disciples went to find food. And as he sat there, a Samaritan woman approached. A common household chore for women at the time was filling the water jars. So it was not unusual for a woman to come to the well. However, what was unusual was the time of day. Usually filling water pots happened in the early morning or late afternoon when it was cooler. But given this woman's situation, either she was not welcome at other times, or she felt ashamed. And so, she came at mid-day. And to her surprise, a Jewish man was there. Now, the customary thing to do would have been to quickly fill her water jars and head home. But this man asked her a question. He asked her for a drink. By the way, Jacob's well was deep. You can actually visit the well today. It's about 135 ft to the bottom. That's pretty deep! Jesus didn't have anything to lower down and draw up water and he was thirsty. So, it was a reasonable request. But given the cultural dynamics, even such a request was unheard of. And it took her off-guard. Verse 9: "How is it that you, a Jew, ask for a drink from me, a woman of Samaria?" Now, think about this: What would we expect Jesus to say in response? Or what would John's readers expect? They were already in shock by the situation. But Jesus was thirsty, after all. The natural response would have been for Jesus to say something like, "We've travelled a long way so far. It's hot out. Those with me are in town buying food. But we've run out of water, and I'm thirsty. I have no way of drawing water from the well. Even though I am a Jew, will you help?" That's the expectation, but Jesus instead changed the conversation. That's what he does, isn't it? He disrupts the norms. He dismantles presuppositions. He pivots conversations. He asks penetrating questions and then he drives to the heart of the matter. He said to her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,' you would have asked him, and he would have given you living water.” Of course, this made no sense to her at first. Jesus didn't have a way to get to the water. Furthermore, he referenced living water. Living water was the term used for fresh moving water like streams or springs. This was a well. Water fills the bottom of a well by seeping in through the earth from the water table and then it sits there. How can you get this water? This well is deep? You have nothing to draw it out. Where will you get the living water you offer? Then something happened inside of her. She sensed that she was in the presence of someone important. After all, Jesus had said so! His first comment was to ask if she knew the gift of God? And then immediately Jesus said to her, if you knew who it was who was asking… She didn't know. But she didn't ask Jesus who he was. No, instead, she asked, "Are you greater than our father Jacob?" This well had been Jacob's well. He and his family and his animals drank from it. Was there something special about the water in it? Is that what you're referring to? Jesus responded, "anyone who drinks from this water," referring to Jacob's well, "will be thirsty again." And then in verses 13 and 14 Jesus said something life transforming. I want you look down and read it again. Verse 13: "but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life.” The living water that Jesus was offering to give… was not physical water. No, it was something wholly different. And this water would yield in her, eternal life. Jesus was offering to her the gift of living water — faith in him, repentance from sin, and new life — all of which God alone can give. And this gift that Jesus was offering to her would come at a great cost. It would come through the giving of his life. This fountain of eternal life, this living water, would be purchased by his blood. She didn't yet understand this, and Jesus had yet to offer up his life… but he was drawing her to himself. "Sir, give me this water." Now at that time, she still thought that whatever water he was referring to would satisfy her physical thirst. She didn't yet understand her spiritual need. And this is where Jesus, yet again, redirects the conversation. "Go, call your husband, and come here." Jesus already knew her situation. He already knew that she had been married five times and was now living with a man who was not her husband. But Jesus wanted to reveal her need for this living water. She had been searching for something to satisfy her soul, something to give her life and meaning, but she had been searching in the wrong places. Let me say this. We are not given the details about her relationships. But we do know a little. We know that a wife at that time was not allowed to divorce her husband. So, she had been left by 5 men. Is it possible that she broke the wedding vows? Yes. Is it possible that these 5 husbands just decided to abandon her? Yes. Sometimes people assign all the blame to her, but likely it was a combination of broken vows and messy relationships. But whatever happened in her marriages, she was now living with another man… but had not consecrated their relationship by marriage. She was living in sin and had a history of messy relationships. It was a pattern of failure and sin. It appears that she had been pursuing relationships and intimacy within those relationships in hopes that they would give her long term satisfaction. But nothing was satisfying her longings. It was just getting worse. Jesus was saying to her: the spiritual water I give will satisfy you for eternity. It will be a never-ending fountain welling up to eternal life. I want this water of which you speak. Well, Jesus continued to talk to her. We'll cover that in a couple of weeks. And we'll even hear later that she testified to others that Jesus was the Savior of the world. What a tremendous thing. She drank of that "life-giving stream," as we sang earlier. #3 The Summons That's the scene. Which brings us now to #3 - The summons. What are we summoned to do? What does this mean for us? Two things come to mind. Two applications. #1 - When John's Jewish audience heard this, they had to come to grips with something. Their Samaritan neighbors needed the life-giving water of Christ just as much as they did. Beloved, your Muslim and Hindu neighbors need the life-giving waters of Christ. If your heart is turned against them… if you see them as the enemy rather than seeing them as people also made in the image of God and who also need the Gospel, then your heart-attitude needs changing. Remember, salvation is a gift. Did you notice that in verse 10? The living water of Christ is a gift from God. The gift that we have been given is a gift that Jesus offers to all. May we remember that and love our neighbors. And the greatest way that we can love our neighbors is to share the love of Christ with them. #2 - Every single person in the world is searching for satisfaction. Every one of us. We all have a spiritual and relational thirst within us that needs to be satisfied. We've been created as relational beings. We yearn for relationships, and we long to be fulfilled. But apart from Christ, we are searching in the wrong places. The problem occurs when we look for fulfillment in the things of this world or through relationships in this world. Sometimes we pursue the things of this world as if they can save us. Sometimes it's the idols of our culture like comfort or the love of money or our careers or our things or even our homes that replace God in our lives. Those are good things… but when we look to them to ultimately satisfy, then we have turned them into idols. Other times, we pursue saviors who are not saviors at all… that can include political heroes or cultural heroes. That can include your spouse, or your children, or perhaps even your pastor. I don't think that I'm anyone's idol… but celebrity pastor can sometimes become an idol. Other times in our search for satisfaction, we are drawn into sinful relationships… like adulterous relationships, or fornication like the Samaritan woman. Or we can search for satisfaction in our sinful desires for others or other things. But whether it is heart sin or actual sin, it is all stolen waters as proverbs 9 puts it.  It cannot save you and will not satisfy you. But Jesus offers living water. He offers you the life-giving water of salvation in him. And as he said, it will spring up to eternal life. The thirst of your soul will be satisfied in him forever. If you don't have this life-giving water, it is yours to receive as a gift from Christ. Come and drink. In case you didn't notice, I survived my first wilderness trip. But I'll say, it was a long first night. You know how it feels when you're thirsty. It's like having cotton balls in your mouth. That's what it felt like the whole night. We woke up and were still thirsty…and still had a few miles to hike. But we finally made it to fresh water! It was one of those hand pump wells, you know with the long handles. We pumped the handle for a bit and then the water started flowing. It was cold and fresh and satisfying. We drank and drank until we could drink no more. It was so refreshing. The life-giving water of Christ is the only source that will satisfy the thirst of your soul. May you drink and find your satisfaction in him for eternity.

Pastor Morgan Arnold invites listeners to play detective and examine the evidence for Jesus' resurrection. He argues that skeptics have failed for almost 2,000 years to disprove the event. Using 1 Corinthians 15, he stresses that Christianity hinges on the resurrection: if Christ did not rise, preaching is empty, believers remain in sin, and martyrs and missionaries suffered and died in vain. He outlines a harmonized chronology from the four gospels: burial watched by women, a sealed and guarded tomb, a stone rolled away by an angel, an empty tomb discovered by women who encounter angels and the risen Jesus, reports to authorities, Peter and John investigating, multiple post-resurrection appearances to individuals and groups (including over 500 witnesses and Jesus' brother James), forty days of teaching, and the Ascension. Non-Christian sources (Josephus, Tacitus, Lucian, the Babylonian Talmud) corroborate Jesus' historic crucifixion. Pastor Arnold enumerates reasons the resurrection is credible: Jesus predicted His rising from the dead, Jewish leaders knew those predictions, women were primary witnesses—which argues against fabrication—trained guards were posted, most disciples suffered martyrdom, and several gospel authors were eyewitnesses. He addresses skeptical theories—swoon theory, wrong tomb theory, stolen body theory, hallucination theory, impersonator theory, legend theory—and finds them inadequate, highlighting facts like fatal wounds, the empty tomb, folded grave clothes, mass appearances, and early creedal statements. He offers the mnemonic F-E-A-T: Fatal torment, Empty tomb, Appeared to 500+, Transformed lives. Concluding, Arnold emphasizes the gospel: Christ's death paid for sin, burial confirmed death, resurrection confirmed victory and new life; to be saved, one must only believe (or, place their faith in) the Person and work of Jesus Christ.

The Gospel know as Luke is widely loved by Christians all around the world. But if you were to ask someone when it was written or where did this author get his sources, they might be a little confused. In this episode, I will look at the dating of this manuscript and exactly where he got his source information from. Would you be surprised to learn that this author borrowed from Homer, Jewish scripture and even Josephus to build stories for his accounts of Jesus

In this episode, Aaron Renn interviews T.C. Schmidt, associate professor at Fairfield University and author of the groundbreaking Oxford University Press book Josephus and Jesus: New Evidence for the One Called Christ. Schmidt, with a PhD from Yale, uses new linguistic analysis, computer databases, and ancient Greek studies to argue that the Testimonium Flavianum—Josephus's famous passage about Jesus—is substantially authentic. This challenges a century of scholarly consensus that it was heavily interpolated by Christians. Schmidt shares his journey as an evangelical scholar, the book's warm reception (including praise from top Josephus expert Steve Mason), and why Christians should pursue excellence in secular academia.CHAPTERS: (00:00 - Introduction)(02:30 - Who Was Josephus? Background & Importance)(07:45 - The Controversial Testimonium Flavianum)(12:20 - New Methods: Databases, Style Analysis & Word Studies)(18:50 - Reinterpreting "Appeared Alive Again" – Resurrection Insight)(25:10 - Scholarly Reception & Challenges to Consensus)(32:40 - Evangelical Scholarship in Secular Academia)(40:15 - Advice for Aspiring Christian Scholars)TC SCHMIDT LINKS:

In this week's live Q&A, John Dominic Crossan takes questions from over 2,000 students in the Lenten class — and the questions are so good that even Dom says so (which, if you know Dom, is not nothing). The conversation moves fast: from the commons and enclosure as the operating logic of empire, to why Antipas moved his capital to a mosquito-infested lakeside city, to the first-century fishing boat built from twelve types of recycled wood as a symbol of economic squeeze, to why the multiplication of the loaves and fish is not just a miracle story but an act of interference in Antipas's export economy, to the difference between traction and distraction in political movements, to whether Christian theology has any business celebrating GDP growth when the boom doesn't boom for the people at the bottom. Crossan also takes on demons as imperial oppression embodied, Jesus as a healer who makes house calls and never sets up a shrine, and the Hagia Sophia mosaic where John says I am the light of the world and Matthew says you are — and why that single-word difference is the whole theology of participation in one sentence. If you haven't watched the lecture yet, do that first. If you have, this is where it gets applied. To join the class and get access to all four visual lectures, head to CrossanClass.com. ⁠You can WATCH the conversation on YouTube⁠ ⁠ONLINE LENT CLASS: Jesus in Galilee w/ John Dominic Crossan⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ What can we actually know about Jesus of Nazareth? And, what difference does it make? ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠This Lenten class ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠begins where all of Dr. John Dominic Crossan's has work begins: with history. Only by understanding what Jesus' parables meant then can we wrestle with what they might demand of us now. ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The class is donation-based, including 0, so join, get info, and join up here.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ 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 Are We Waiting for God, or Is God Waiting for Us?⁠⁠⁠ A Tale of Two Gods: Why C.S. Lewis's Famous Argument Falls Apart⁠⁠⁠ ⁠⁠⁠From Iron Swords to Nuclear Bombs: Tracing 3,000 Years of Escalatory Violence⁠⁠⁠ ⁠⁠⁠Paul, Christ, & the Mystery of Execution & Resurrection⁠⁠⁠ ⁠⁠⁠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 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 75,000 other people by joining our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Substack - Process This!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Get instant access to over 50 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

In this second live Q&A of our Lent 2025 series Jesus in Galilee, Dom works through nearly 40 questions from the more than 2,000 people in the class — and Dom is, as promised, brief. The conversation moves from Cyrus and the economic disruption of Roman Galilee, to the misplaced colon in Isaiah 40 that quietly rewrote John the Baptist's identity, to why Mark borrowed a Roman horror story about a prostitute at a banquet to tell the story of John's execution. Dom defends his claim that Jesus underwent a genuine conversion after John's death — bigger than Paul's, he says, because it involved a different vision of God entirely — and insists that the apocalyptic tradition of waiting for God to intervene is not just a theological mistake but, after 2,000 years, edges toward something harsher than delusion. As always, Dom leaves you with more to think about than when you started. To join the class and get access to all four visual lectures, head to CrossanClass.com. You can WATCH the conversation on YouTube ONLINE LENT CLASS: Jesus in Galilee w/ John Dominic Crossan⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ What can we actually know about Jesus of Nazareth? And, what difference does it make? ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠This Lenten class ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠begins where all of Dr. John Dominic Crossan's has work begins: with history. What was actually happening in Galilee in the 20s CE? What did Herod Antipas' transformation of the "Sea of Galilee" into the commercial "Sea of Tiberias" mean for peasant fishing communities? Why did Jesus emerge from John's baptism movement proclaiming God's Rule through parables—and what made that medium so perfectly suited to that message? Only by understanding what Jesus' parables meant then can we wrestle with what they might demand of us now. ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The class is donation-based, including 0, so join, get info, and join up here.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ 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 ⁠⁠A Tale of Two Gods: Why C.S. Lewis's Famous Argument Falls Apart⁠⁠ ⁠⁠From Iron Swords to Nuclear Bombs: Tracing 3,000 Years of Escalatory Violence⁠⁠ ⁠⁠Paul, Christ, & the Mystery of Execution & Resurrection⁠⁠ ⁠⁠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 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 75,000 other people by joining our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Substack - Process This!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Get instant access to over 50 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

Chadd and guest Jeremy Ryan Slate explore the Roman presence in first-century Judea, tracing how Roman governance, client kings (like Herod), and methods such as crucifixion shaped the political context of Jesus' trial and death. Slate — a scholar of Catholic theology, early Roman propaganda and author of The Roman Pattern — explains key moments in the Gospels through Roman law, propaganda and logistics. The episode covers Pilate's dilemma, why Jewish leaders brought a political charge, the symbolism and purpose of crucifixion, Josephus's historical corroboration, Paul's Roman citizenship and mobility, and the catastrophic destruction of the Jerusalem temple and its wider consequences. Slate also connects these historical patterns to modern themes of civilizational stress and media, and discusses his work with Command Your Brand. Listeners can expect a mix of biblical, historical, and practical perspectives — a clear primer on the Roman-Jewish interplay around Jesus' life, a look at Reformation-era causes like indulgences, and personal reflections on faith, family travel, and building an authentic public brand.   Check out our partners: -Barbell Apparel at BARBELL APPAREL WEBSITE Use code "Chadd" for a free pair of shorts with a purchase of $99 or more.    -Bare Performance Nutrition and use code "3of7" for 10% OFF! https://www.bareperformancenutrition.com   -Check out 3 of 7 Project https://www.3of7project.com -Apply for our courses at: https://www.3of7project.com/train -Thank you for supporting Three of Seven Podcast on Patreon at: www.patreon.com/threeofseven -Three of Seven Project Store: https://3of7project.myshopify.com/pages/shop Nuff Said.  

In this first live Q&A of our Lent 2025 series ⁠Jesus in Galilee⁠, Dom and I work through 35 questions from the more than 2,000 people who have joined the class — and true to form, Dom tries to honor every single one of them. The conversation ranges from the silver cups of Boscoreale to the Gulf of Mexico, from Josephus's gritted-teeth defense of Judaism to what a State of the Union address might look like if Jesus gave it tonight. Dom argues that the apocalyptic imagination is, bluntly, a loss of faith; that coinage was the only real mass media of antiquity; that nonviolent resistance was invented — not borrowed — in first-century Judea; and that if you want to understand what an autocrat is planning, read very carefully what the autocrat accuses his opponents of. It is, in other words, exactly the kind of conversation I look forward to all year. ⁠If you want in on the rest of the series — the lectures, the live Q&As, and the full archive — head to CrossanClass.com⁠. ⁠You can WATCH the conversation YouTube⁠ ⁠ONLINE LENT CLASS: Jesus in Galilee w/ John Dominic Crossan⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ What can we actually know about Jesus of Nazareth? And, what difference does it make? ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠This Lenten class ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠begins where all of Dr. John Dominic Crossan's has work begins: with history. What was actually happening in Galilee in the 20s CE? What did Herod Antipas' transformation of the "Sea of Galilee" into the commercial "Sea of Tiberias" mean for peasant fishing communities? Why did Jesus emerge from John's baptism movement proclaiming God's Rule through parables—and what made that medium so perfectly suited to that message? Only by understanding what Jesus' parables meant then can we wrestle with what they might demand of us now. ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The class is donation-based, including 0, so join, get info, and join up here.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ 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 ⁠A Tale of Two Gods: Why C.S. Lewis's Famous Argument Falls Apart⁠ ⁠From Iron Swords to Nuclear Bombs: Tracing 3,000 Years of Escalatory Violence⁠ ⁠Paul, Christ, & the Mystery of Execution & Resurrection⁠ ⁠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 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 75,000 other people by joining our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Substack - Process This!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Get instant access to over 50 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

New book affirms Christ from a non-believing Jewish scholar's own words.  __________ For more resources to live like a Christian in this cultural moment, go to breakpoint.org.