Podcast appearances and mentions of joshua josh

Today we are going to finish our study on Joshua 5. Joshua is facing his first major battle after crossing the Jordan River and he is standing outside the giant city walls of Jericho and is no doubt thinking how in the world will they conquer this city that stands between them and the Promise Land. It was there, in the darkness of the night and while he was alone, that he had an encounter with the God of the universe.   In Matthew 6:6, Jesus taught us to pray by entering into the closet and shutting the door, and pray, spending time with our Father who is in secret, and our Father who sees in secret will reward us openly! Do you have a secret place where you get alone with your Lord? You shut the door of your mind to all the distractions of the world around you? You turn off the cell phone, the computer, the iPad, and open up your Bible and concentrate on His Word and commune with Him in prayer?   God had promised to be with Joshua (Josh. 1:5, 9), and the people had prayed that the Lord would be with him (vv. 16-17). The enemy knew that God was with Israel (2:8), and Joshua had encouraged his people with this promise (3:9ff). Joshua was now experiencing the reality of that promise!   When Joshua discovered the visitor was the Lord, he fell at His feet in worship and waited for His orders. In Christian ministry great public victories are won in private as leaders submit to the Lord and receive their directions from Him. It's doubtful that anybody in the camp of Israel knew about their leader's meeting with the Lord, but that meeting made the difference between success and failure on the battlefield. The Chinese Bible teacher Watchman Nee wrote, "Not until we take the place of a servant can He take His place as Lord."   Joshua was reminded that he was second in command. Every father and mother, pastor, and Christian leader is second in command to the Lord Jesus Christ; and when we forget this fact, we start to move toward defeat and failure. The Lord's first order to Joshua revealed to him that he was standing on holy ground. This reminds us of God's words to Moses at the burning bush (Ex. 3:5). Joshua was standing in "heathen territory"; yet because God was with him, he was standing on holy ground. If we are obeying the will of God, no matter where He leads us, we are on holy ground; and we had better behave accordingly. There's no such thing as "secular" and "sacred," "common" and "consecrated," when you are in the Lord's service. "Therefore, whether you eat or drink, or whatever you do, do all to the glory of God" (1 Cor. 10:31).   The sequence here is significant: first humble worship, then holy walk, then heavenly warfare. This parallels the "spiritual postures" found in the Epistle to the Ephesians. Joshua first bowed the knee (Eph. 3:14); then he submitted to a holy walk (4:1,17; 5:2, 8,15); and then he went out to battle the enemy in the power of the Lord (6:10-18). Like Joshua, we have already been given our inheritance (described in Eph. 1-2) and we must overcome the enemy in order to claim it for ourselves and enjoy it.   This also reminds me of Philippians 4, where Paul is writing from prison, and he is encouraging and instructing the believers at Philippi to quit worrying and being fearful of all the terrible circumstances around them but to rejoice in the Lord by spending time in prayer, in supplications, and thanksgiving. When they gave their burdens to the Lord, they would experience the “peace of God” that would guard their minds. Then he told them to start thinking the right things (Philippians 4:8), and then when they did the right things in their daily walk, they would find that the very “God of peace” was with them! (Phil. 4:9).   We don't have to stay in the miserable wilderness of self! Get alone with our heavenly Father each morning and yield yourself and your burdens to Him and you will experience His peace and presence throughout the day! Take time to be holy!   God bless!

Psalm 78 is called a “History Psalm” that gives us the story of the failures of the nation of Israel over the centuries. Asaph is writing this Psalm during a dark and dismal time and he wants the new generations to remember their past, and “not be like their fathers, A stubborn and rebellious generation”… “They refused to walk in His law, and forgot His works…”. He begins this history with the apostacy of Ephraim (vv. 9-11), and then recounts the nation's sins in the wilderness (vv. 12-39). In verses 9-11, Asaph refers to the Northern Kingdom of Israel. When the ten tribes broke away from Judah and Benjamin, they informally adopted the name of their strongest and largest tribe, Ephraim. Joseph's sons, Manasseh and Ephraim, were adopted and blessed by Jacob, who made Ephraim the firstborn (Gen. 48:8-20; see Deut. 33:13-17). This added to the tribe's prestige. Moses' successor, Joshua came from Ephraim (Num. 13:8) and so did Jeroboam, the founding king of Israel/Ephraim (1 Kings 11:26; 12:16ff).   Ephraim was a proud and militant tribe that created problems for both Joshua (Josh. 17:14-18) and Gideon (Judg. 8:1-3). The tabernacle was in Shiloh, which was located in Ephraim, and this also added to the honor of the tribe. Like a warrior fleeing from the battlefield, Israel turned back from following the Lord, disobeyed Him, and forgot what He had done for them. By opening this long historical section with a description of the apostasy of the Northern Kingdom, Asaph was warning Judah not to follow their example.   In verses 12-39, Asaph returned to the account of the sins of the whole nation, before the political division after Solomon's death. The Jews forgot what the Lord did for them in Egypt when He sent the plagues to Egypt and delivered the Jewish people at the Exodus. The people saw one miracle after another as the Lord exposed the futility of the Egyptian gods and goddesses (Ex. 12:12; Num. 33:4), but the memory soon faded.   God led the nation both day and night and miraculously provided water for all the people. In verses 15-16, he combined the water miracles of Exodus 17:1-7 and Numbers 20:1-13. But the people would not trust the Lord but tempted Him by asking for food, "a table in the wilderness" (vv. 17-31). He sent manna, the "bread of heaven," as well as fowl to eat (Ex. 16; Num. 11), but He judged them for their insolence and fleshly appetite.   Sometimes God's greatest judgment is to give us what we want. It is so sad that it appears that we have gone down this same path often in our own spiritual journey and in our nation as a whole. May the Lord forgive and help us!   God bless!

Wir haben es geschafft. Der große, relevante Jahresrückblick 2022 ist endlich fertig? Noch nicht ganz, denn es wird ein zweiter Teil folgen. Raoul konnte diesesmal nicht dabei sein, daher haben wir ihn aus der Konserve zugeschaltet mit den wichtigen Insights (Anti-Ye-Rant incoming) und darum haben wir uns besonders gefreut, dass unser bester Gast Joshua Modler wieder am Start ist. Und der hat anscheinend besser TTPD gehört als wir. Folgt uns, hört uns, vertaggt uns auf Social, lasst 5 Sterne da (nicht Das Bo) und empfehlt uns weiter. Unsere Til The Podcast Playlist(s): "Told Virgil write "Playlist" on my Playlist" (Spotify) "Told Virgil write "Playlist" on my Playlist" (Tidal) TTPD Tik Tok TTPD Instagram TTPD Twitter TTPD RSS Feed für euren Podcatcher Til the Podcast Drops Selector (Playlists, Spotify, iTunes, Google Podcast, Amazon, Deezer, you name it) Alben & Themen: RIP DJ Kay Slay Takeoff Tame One Rap US Mainstream DJ Khaled - GOD DID Calvin Harris - Funk Wave Bounce Vol. 2 Jack Harlow - Come Home, The Kids Miss You Drake - Honestly Nevermind & Her Loss Griselda Westside Gunn - Peace “Fly” God Westside Gunn - 10 Rome Streetz - Kiss The Ring Armani Caesar - The Liz 2 Nicholas Craven Your Old Droog & Nicholas Craven - YOD Wave Boldy James & Nicholas Craven - Fair Exchange No Robbery DJ Muggs DJ Muggs & CRIMEAPPLE - Sin Cortar DJ Muggs & Jay Worthy - What They Hittin' For The Cool Kids The Cool Kids - Before Shit Got Weird Sir Michael Rocky - Baby Oil Staircase Chuck Inglish - Chillout Verzuz: 8Ball & MJG Vs UGK Down South Metro Boomin - Heroes & Villains Pusha T - It's Almost Dry Underground/Rappedi Rap Alchemist & Roc Marciano - The Elephant Man's Bone Ka - Languish Arts & Woeful Studies Billy Woods - Aethiopes Lupe Fiasco - Drill Music in Zion Vel Nine - Freakjet Kendrick Lamar - Mr. Morale & The Big Steppers T.F. - Blame Kansas Meyhem Lauren & Daringer - Black Vladimir Willie the Kid & V Don - Deutsche Marks 3 MidaZ the BEAST & Delle Digga - 87 & 84 RAP DE/AT Olson to be continued...

It is amazing that in the midst of the greatest trial in his life David took the time to pray, to reflect and write this Psalm. Can you imagine the rejection he must have felt as the people of Israel turned against him, and he is publicly humiliated. Even as he was leaving Jerusalem some of his enemies came out to mock and jeer at him. This a desperate time for him! Maybe at times you have felt this same way. In verses 1-2, we see David acknowledge his conflict and admit his troubles in this trial. In verses 3-4, we hear David's confidence in the Lord as he prays and puts his trust in the Lord his shield. Now in verses 5-8, we watch as David celebrates God's victory over his enemies as he anticipates victory. Wow! What faith! Everything is falling apart around him and from a human standpoint there is no hope, but David believes and sees God's victory. When David awakened the next morning, his first thought was of the Lord and how He had protected him and his attendants during night. This was a sign to him that the Lord was with them and would see them through the crisis. It reminds us of Jesus asleep in the storm (Mark 4:39) and Peter asleep in the prison (Acts 12). If we trust Him and seek to do His will, God works on our behalf even while we're asleep (121:3-4; 127:2). David affirmed that he would not be afraid if tens of thousands of people were set in battle array against him, for God would give him victory (Deut. 32:30). The morning was the most important time of day for David, as it should be for us today. It was in the morning that he met with the Lord and worshiped Him. It was his time to pray (5:3), to sing (57:7-8; 59:16) and to be satisfied by God's mercy (90:14). "For His anger is but for a moment, His favor is for life; weeping may endure for a night, but joy comes in the morning"(30:5). Abraham arose early in the morning (Gen. 19:27; 21:14; 22:3), and so did Moses (Ex. 24:4; 34:4), Joshua (Josh. 3:1; 6:12; 7:16; 8:10), Samuel (1 Sam. 15:12), Job (Job 1:5), and our Lord (Mark 1:35). God not only rested David but He also rescued him. David's prayer in verse 7—"Arise, O Lord"—takes us back to the years when Israel was in the wilderness, as David was at that time. When the guiding cloud of glory began to move and the camp set out, Moses would say (or sing): "Rise up. O Lord! Let Your enemies be scattered, and let those who hate You flee before You" (Num. 10:35). David had sent the ark back to Jerusalem (2 Sam. 15:24-29), but he knew that the presence of a piece of sacred furniture was no guarantee of the presence of the Lord (see 1 Sam. 4). David had no access to the tabernacle or the ministry of the priests, but he was spiritual enough to know that the love and obedience of His heart was what God wanted. He didn't have the ark of God, but he had the God of the ark! He couldn't offer animal sacrifices or incense, but he could lift his hand to worship God (141:2). The glory of God was with him (v. 3) and so was the blessing of God (v. 8). Let the enemy arise! (v. 1). God will also arise and give victory! In verse 7 David was looking back at the many past victories God had given him. "You saved my life many times in the past, so why would you abandon me now?" David had the faith to trust God to go before him and defeat the army of Absalom, and God did. David also refused to carry a grudge against his people, but asked the Lord to bless them (v. 8). This reminds us of our Lord's prayer on the cross (Luke 23:34) and Stephen's prayer as he was being stoned to death (Acts 7:60). May the Lord give us this kind of grace and faith today in the midst of our trials! God bless!

     Moses directed Israel to observe the annual feasts of Passover and Unleavened Bread, both of which commemorated Israel's deliverance from slavery in Egypt. Moses opens this pericope, saying, “Observe the month of Abib and celebrate the Passover to the LORD your God, for in the month of Abib the LORD your God brought you out of Egypt by night” (Deut 16:1). The annual pilgrimage to celebrate the Passover was required under the Mosaic Law. The Passover and Feast of Unleavened Bread were often celebrated together. William MacDonald states, “The Passover and Feast of Unleavened Bread were closely connected. The Passover is described in verses 1, 2, 5–7; the Feast of Unleavened Bread in verses 3, 4, and 8. These feasts were to remind God's people of His redemptive work on their behalf.”[1] The Passover marks the occasion when the angel of death passed over the homes which had the blood of the lamb applied to the lintel and doorposts. The Feast of Unleavened Bread memorialized the hurried departure from Egypt. This was to be an occasion where parents instructed their children about God's deliverance (Ex 12:25-27). Israel first celebrated the Passover one year after Sinai (Num 9:1-5), but Scripture is silent about its celebration until the second generation entered the land of Canaan under the leadership of Joshua (Josh 5:10-11). Also, it appears the Passover was poorly executed during the period of the kings of Israel and Judah, but was properly executed under the leadership of King Josiah in 622 B.C. (2 Ki 23:22-23; 2 Ch 35:16-19).      God had blessed Israel with much prosperity, and the Passover feast was a time when His people could offer sacrifices to Him; sacrifices which were eaten by those who participated. Moses wrote, “You shall sacrifice the Passover to the LORD your God from the flock and the herd, in the place where the LORD chooses to establish His name” (Deut 16:2). Sacrifices from the flock were for the Passover meal, and sacrifices from the herd were likely extra offerings connected with the Feast of Unleavened Bread. And these offerings were to occur at the place of God's choosing, which was first at the tabernacle and later at the temple in Jerusalem.      Moses continues to explain, “You shall not eat leavened bread with it; seven days you shall eat with it unleavened bread, the bread of affliction (for you came out of the land of Egypt in haste), so that you may remember all the days of your life the day when you came out of the land of Egypt” (Deut 16:3). Again, Passover and Unleavened Bread were closely connected festivals. Subsequent generations of Israelites were to “remember” an event which they never personally experienced, but which was known firsthand by that generation that came out of Egyptian slavery. They were to remember their parents' days of bondage as though they were their own. And they were to share in their parents' experience of deliverance by eating the Passover lamb on the very night their parents ate it, and for seven days to eat unleavened bread, which symbolized their affliction and hasty departure. Moses states, “For seven days no leaven shall be seen with you in all your territory, and none of the flesh which you sacrifice on the evening of the first day shall remain overnight until morning” (Deut 16:4).      The first Passover meal was originally eaten in the homes of the Israelites when they were in captivity in Egypt. But eating the meal in a home was not permitted by God to subsequent generations, as Moses wrote, “You are not allowed to sacrifice the Passover in any of your towns which the LORD your God is giving you; 6 but at the place where the LORD your God chooses to establish His name, you shall sacrifice the Passover in the evening at sunset, at the time that you came out of Egypt” (Deut 16:5-6). Though the location for the reenactment was different, the animal, the day, and time of day was to be the same. The date was the fourteenth of Abib, the animal an unblemished lamb, and the time of sacrifice was to occur at dusk.      For the third time in this pericope, Moses tells them to sacrifice and eat the meal at the place of God's choosing, saying, “You shall cook and eat it in the place which the LORD your God chooses. In the morning you are to return to your tents” (Deut 16:7). The instruction for them to “return to your tents” likely refers, not to the tents they lived in while in the wilderness, but to temporary living quarters of those hundreds of thousands of Israelites who traveled great distances to be at the tabernacle or temple to celebrate this feast. This probably consisted of tents in temporary campgrounds located around the tabernacle.      Moses concludes this pericope, saying, “Six days you shall eat unleavened bread, and on the seventh day there shall be a solemn assembly to the LORD your God; you shall do no work on it” (Deut 16:8). The Passover was celebrated on the fourteenth of Abib. The feast of Unleavened Bread started on the fifteenth of Abib and concluded seven days later, on the twenty-first day of the same month (Ex 12:18). And this final day was to be treated as a solemn closing ceremony, a day in which no work would occur.      God's deliverance from Egypt was personally experienced by some of Moses' audience, as they were part of the younger generation—under twenty—who could personally recall the exodus event (Num 14:29). They knew about God's judgment on Egypt, the angel of death that passed over the homes of Israelites with the blood of the lamb on the lintel and doorposts, crossing the Red Sea, destruction of Pharaoh's army, God speaking to them at Mount Sinai, His provision for their needs in the wilderness, and His judgment that fell upon them because of their parent's rebellion. But there were many others who were either too young to remember all these things, or were born at a later time. God expected subsequent generations—by faith—to regard the Passover and feast of Unleavened Bread as their own, as their liberation was experienced through their relatives who came out of Egyptian captivity. This experience was to be replicated year after year, marking God's deliverance, and experientially connecting each generation with its predecessors. Present Application:      There is similarity between God's deliverance of Israel and the Church. Like Israel, we were once enslaved in a kingdom, the kingdom of darkness over which Satan rules (John 12:31; 14:30; 16:11; 2 Cor 4:4; 1 John 5:19), and we were helpless to liberate ourselves (Rom 5:6). But God reached into Satan's kingdom and disrupted his domain, calling out a people for Himself from among those who were enslaved, and this disruption occurred at the cross, where having “disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him [Christ]” (Col 2:15). Our freedom came when we responded positively to the message of the cross, believing “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). The result was God “rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins” (Col 1:13-14). Our deliverance is complete, “For Christ our Passover also has been sacrificed” (1 Cor 5:7), and we have been redeemed by the precious “blood of Christ” (1 Pet 1:19). And now we are “children of God” (John 1:12), brothers and sisters to the King of kings and Lord of lords. In addition, we have a new citizenship in heaven (Phil 3:20), we are a kingdom of priests to God (Rev 1:6), and ambassadors of Christ who represent Him to a fallen world (2 Cor 5:20). Because of our new position in Christ, we are encouraged “to walk in a manner worthy of the calling with which you have been called” (Eph 4:1). And we look forward to future rewards for our life of faithfulness, knowing we do our work “for the Lord rather than for men, knowing that from the Lord you will receive the reward of the inheritance. It is the Lord Christ whom you serve” (Col 3:23-24).   [1] William MacDonald, Believer's Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 215.

The opening line of Jeremiah 11 shows that what follows is a new prophecy, a new oracle from God, the fourth reported in this book. It is difficult to be certain exactly when it was preached. Many have suggested, plausibly enough, that it was delivered not too long after Hilkiah rediscovered the scroll of the Law, about 621 B.C. This generated something of a religious reformation under King Josiah (2 Kings 22–23). According to 2 Chronicles 34, the discovery of the scroll was preceded by a centralization of worship at Jerusalem. Inevitably this meant a decline of the rites shaped by Canaanite religion at the local shrines—and, presumably, an increase in the resentment of local religious leaders. Jeremiah certainly supported Josiah in this reformation. If this is the setting—and one cannot be certain, for there are other possibilities—two elements in the chapter before us take on new significance.First, the Lord tells Jeremiah to threaten the people with judgment specifically grounded in the blessings and cursings of the Mosaic covenant (Jer. 11:6–8). What is threatened is more specific than the judgments reserved for other nations, judgments grounded in God's response to unrighteousness and idolatry. Rather, what is threatened is no more and no less than what the covenant said would happen if the people fell away into disobedience (Deut. 28). The religion of the covenant people of God had apparently become so debased, so merely traditional, and so removed from any current study of the Scriptures, that such elements had largely passed from public memory, until the scroll of the Law was rediscovered. These specific covenantal threats of judgment were what caused Josiah to tear his clothes and utter, “Great is the LORD 's anger that burns against us because our fathers have not obeyed the words of this book; they have not acted in accordance with all that is written there concerning us” (2 Kings 22:13). Assuming this setting for Jeremiah 11, the prophet is carefully drawing out the covenantal implications of the failure to obey.Second, this also explains why the men of Anathoth, Jeremiah's own village, seek to do away with him (Jer. 11:18–23). Priests had lived there since the time of the settlement under Joshua (Josh. 21:18). Because this line had participated in the revolt against David, Solomon excluded them from temple service (1 Kings 2:26–27). Doubtless they were heavily invested in local shrines and resented the centralized worship in the Jerusalem temple, where they were not allowed to serve. So in addition to the animus against a local (a prophet is without honor in his home town, Luke 4:24), these men may have especially hated Jeremiah's support for Josiah's reformation. Where there is no passion for the Word of God, other passions take over. This podcast is designed to be used alongside TGC's Read The Bible initiative (TGC.org/readthebible). The podcast features devotional commentaries from D.A. Carson's book For the Love of God (vol. 2) that follow the M'Cheyne Bible reading plan.

     Moses continued his address to Israelites who were poised to enter the land of Canaan, saying, “You shall not do at all what we are doing here today, every man doing whatever is right in his own eyes; for you have not as yet come to the resting place and the inheritance which the LORD your God is giving you” (Deut 12:8-9). He instructed them that the paradigm for wilderness worship they were familiar with would be different when they entered the land. This was because their nomadic condition was about to change and they would find themselves living in settled places. Moses continued to say: "When you cross the Jordan and live in the land which the LORD your God is giving you to inherit, and He gives you rest from all your enemies around you so that you live in security, then it shall come about that the place in which the LORD your God will choose for His name to dwell, there you shall bring all that I command you: your burnt offerings and your sacrifices, your tithes and the contribution of your hand, and all your choice votive offerings which you will vow to the LORD." (Deut 12:10-11)      In verse 10 Moses implies the crossing of the Jordan would certainly happen, they would take possession of the land God promised to give them. Here was another reminder that God owns the world and controls who occupies territories (cf., Deut 10:14; 2 Ch 20:5-7; Psa 24:1; 89:11; Acts 17:24-26). Not only would God give the land, but would also provide security. And once there, God would set apart a specific place where His people could meet Him for worship. There, they would bring their burnt offerings which were sacrifices wholly devoted to the Lord, their sacrifices of which they could eat a portion along with the Levite, their tithe of produce, as well as the offerings they'd vowed to the Lord. This first occurred at Shiloh under the leadership of Joshua (Josh 18:1). Later, during the time of Samuel, the tabernacle and ark was at Mizpah (1 Sam 7:6), and then Nob (1 Sam 21:1-6). The place of worship finally rested in Jerusalem under the leadership of David and Solomon. Concerning this, Eugene Merrill writes: "As is well known, the first permanent location of the tabernacle was Shiloh (Josh 18:1), a site chosen only after the land had been brought under control. How long after the conquest Shiloh was chosen cannot be known precisely, but it seems to have been a minimum of seven years (cf. Josh 14:7–10). In the meantime, it is clear that altars of the kind authorized by the Lord in Exodus 20 were built in Canaan both before (Josh 8:30) and after the selection of Shiloh as the place of national convocation (Josh 22:10–11; Judg 6:24–26; 13:20; 21:4; 1 Sam 7:17; 2 Sam 24:18–25)."[1]      Concerning this place and time of worship, Moses said, “And you shall rejoice before the LORD your God, you and your sons and daughters, your male and female servants, and the Levite who is within your gates, since he has no portion or inheritance with you” (Deut 12:12). The adult parents are here addressed as those who should rejoice before the Lord (lit. before the face of Yahweh you God), and this was to include their children and servants who were part of the household unit. And Moses instructs them to include the Levite who lives in their town, since he possessed no land to cultivate, and relied on the goodness and obedience of other townsfolk.      The instruction concerning sacrifices continued, as Moses said, “Be careful that you do not offer your burnt offerings in every cultic place you see, but in the place which the LORD chooses in one of your tribes, there you shall offer your burnt offerings, and there you shall do all that I command you” (Deut 12:13-14). Here, God called His people to be set apart from the Canaanite culture that surrounded them, specifically concerning the location where sacrifices were to be offered. Warren Wiersbe provides the following insight: "Canaanite worship permitted the people to offer whatever sacrifices they pleased at whatever place they chose, but for Israel there was to be but one altar. The Jews were allowed to kill and eat livestock and wild game at any place (Deut 12:15, 21-22), but these animals were not to be offered as sacrifices when they were killed. The only place where sacrifices were accepted was at the altar of God's sanctuary, and the only people who could offer them were the Lord's appointed priests. The Lord didn't want His people inventing their own religious system by imitating the practices of the pagan nations. During the decadent days of the Judges, that's exactly what some of the people did (Judg 17-18)."[2]      For those animals not offered to God in worship, the Lord extended freedom to His people to eat whatever they wanted, saying, “However, you may slaughter and eat meat within any of your gates, whatever you desire, according to the blessing of the LORD your God which He has given you; the unclean and the clean may eat of it, as of the gazelle and the deer” (Deut 12:15). In this passage, there was the option to eat whatever meat they wanted within the city gates, whether wild animals or those God declared acceptable for sacrifice. And it did not matter if the Israelite was ceremonially clean or unclean, since the animal was not going to be used for worship, but only consumption (cf., Deut 12:20-22). Eugene Merrill states: "Life in the land would bring widespread settlement, so much so that it would be impossible from a practical standpoint for all acts of worship, including sacrifice, to be carried out at any one central place, to say nothing of the slaughter of animals for food. Thus, animals could be slain in local villages—even those normally reserved for sacrifice—to provide a food supply (vv. 15, 20–22). Such animals could be considered as wild game in such circumstances, that is, they could be used for noncultic purposes. This is why both the ceremonially clean and unclean could partake of it (v. 15b)."[3]      However, whether the animal was to be used for religious worship or secular consumption, the Lord placed a prohibition on all Israel, saying, “Only you shall not eat the blood; you are to pour it out on the ground like water” (Deut 12:16). Israel was to understand that “the life of the flesh is in the blood” (Lev 17:11a) and was to treat it with respect in all situations. The blood symbolized life, which God has given to all creatures. If the animal was killed at home, the blood was to be drained before eating. If the animal was brought to the tabernacle or temple, the blood was to be drained beside the altar. In those ritual offerings the priests would catch some of the blood and sprinkle it on the altar, or on the mercy seat atop the ark of the covenant on the Day of Atonement. In this way they treated the blood of the animal as special.      But there were some sacrifices that could only be eaten at the tabernacle or temple, as Moses wrote, “You are not allowed to eat within your gates the tithe of your grain or new wine or oil, or the firstborn of your herd or flock, or any of your votive offerings which you vow, or your freewill offerings, or the contribution of your hand” (Deut 12:18). Those animals dedicated to the Lord were off limits for consumption, and could only be consumed at the centralized place of worship which the Lord prescribed (cf. Deut 12:6, 11). The Lord's instruction continued, saying, “But you shall eat them before the LORD your God in the place which the LORD your God will choose, you and your son and daughter, and your male and female servants, and the Levite who is within your gates; and you shall rejoice before the LORD your God in all your undertakings” (Deut 12:18). In typical fashion, Moses repeats himself to his audience in order to drive a point. Moses' emphasis is that animals devoted to the Lord could be eaten only at the place God prescribed, and meal participants were to include sons and daughters, male and female servants, and the Levite who resided within the town. And this worship was to be a time of rejoicing before the Lord, a celebration that included the family and others. And then, in order to drive his point even further, Moses states, “Be careful that you do not forsake the Levite as long as you live in your land” (Deut 12:19). Because the Levites did not own land, they were dependent on the obedience and good will of their fellow Israelites to watch out for them and care for them for their daily needs.      As we covered in a previous lesson, there is no specialized priesthood in the dispensation of the Church Age. Rather, every Christian, at the moment of salvation, becomes a priest to God (1 Pet 2:5, 9; Rev 1:6). Furthermore, we do not worship at a prescribed centralized location as Israel did; rather, “we are the temple of the living God” (2 Cor 6:16; cf. 1 Cor 3:16-17). And we do not bring grain or animal sacrifices, but “offer up spiritual sacrifices” to God (1 Pet 2:5). The basic functions of the Christian priesthood include: The continual giving of the body for service to the Lord (Rom 12:1-2). Confessing our sins directly to God (1 John 1:6-9). Sharing the gospel with others (Rom 15:15-16). Offering praise to God (Heb 13:15). Doing good works and sharing with others (Heb 13:16; cf. Phil 4:18). Giving our lives for the benefit of others (Phil 2:17; cf. Phil 1:21-26; 2:3-4). Walking in love (Eph 5:1-2; cf. 1 Pet 1:22).      Lastly, Pastor-Teachers are not a special class of priests, nor is tithing to the church obligatory for Christians. However, the NT makes it clear that it is valid for “those who proclaim the gospel to get their living from the gospel” (1 Cor 9:14), and “The one who is taught the word is to share all good things with the one who teaches him” (Gal 6:6). In this way, believers support their Pastor-Teachers for the work they do.   [1] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 224. [2] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 83. [3] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 226.

     As Moses nears the end of his sermon to the second generation of Israelites, he calls for them to take personal responsibility for what he's giving to them and to make sure it's deeply seated in their minds. What Moses tells them in Deuteronomy 11:18-20 is similar to what he stated in Deuteronomy 6:4-6; albeit with slight variation. One would expect this sort of variation from someone who was speaking extemporaneously. Moses tells them: "You shall therefore impress these words of mine on your heart and on your soul; and you shall bind them as a sign on your hand, and they shall be as frontals on your forehead. You shall teach them to your sons, talking of them when you sit in your house and when you walk along the road and when you lie down and when you rise up. You shall write them on the doorposts of your house and on your gates." (Deut 11:18-20)      Moses knew he would die soon and would not be present to help instruct and guide the nation into righteousness. He was faithfully communicating God's revelation to the nation, but it was their responsibility to take what was given and plant it into their minds so that it flowed in their stream of conscious thought and influenced their daily activities. Some Israelites took Moses' words literally and made phylacteries which they wore on their hands and foreheads (Matt 23:5), as well as mezuzahs they placed on doorposts, all of which contained Scripture. Here, the meaning is symbolic. God's commands were to be wrapped up in their daily activities (hand), and always in the forefront of their thinking (forehead). Moses' words were to impact the audience in front of him, that they might learn God's will and faithfully transmit it to their children, who will pass it along to their children, and so on. The activity of teaching one's children was to occur at all times and in all locations. Sitting suggests times of rest, and walking speaks of activity. When you lie down suggests evening time, and when you rise up suggests the morning hours. These form a double merism which encompass of all of life. God's Word was to permeate all aspects of society, starting with their homes (doorposts of your house), and influencing the activities of the leaders who met to discuss social and legal matters at the entrance of the city (gates). God's Word in the heart is the greatest deterrent to idolatry and sinful living.      Learning and living God's Word would yield benefits for the Israelite who followed God's directives. Moses specified the benefit, saying, “so that your days and the days of your sons may be multiplied on the land which the LORD swore to your fathers to give them, as long as the heavens remain above the earth” (Deut 11:21). God's Word learned and lived would benefit the immediate hearers and doers, and it would also benefit their children after them. Jack Deere states: "Only by letting God's words invade every area of their lives and homes and by diligently teaching them to their children could the nation hope to escape the seduction of false worship and find permanent prosperity in the land of promise given by the Lord on oath to their forefathers. The same principle applies to Christians today. Commitment to know and obey the Scriptures keeps believers from contemporary forms of false worship (cf. 2 Tim 3:1–9 with 2 Tim 3:14–17). Therefore, Paul exhorted all Christians to “let the Word of Christ dwell in you richly” (Col 3:16)."[1]      Each generation of Israelites had the blessing and curse before them. It was up to them to continue in obedience to the Lord, or turn away from Him and serve other gods. Blessing and cursing were always on their horizon, and how they lived before God determined the state of the nation. Moses said, “For if you are careful to keep all this commandment which I am commanding you to do, to love the LORD your God, to walk in all His ways and hold fast to Him, 23 then the LORD will drive out all these nations from before you, and you will dispossess nations greater and mightier than you” (Deut 11:22-23). Their moral behavior before God would guarantee military victory over their enemies. Israel's commitment-love to God and obedience to His directives would determine their future success, even though they faced great obstacles. Israel was not to fear the people in Canaan, for God was with His people and would guarantee their victory.      As Israel advanced in God's will, He would give them every bit of land which they walked on, saying, “Every place on which the sole of your foot treads shall be yours; your border will be from the wilderness to Lebanon, and from the river, the river Euphrates, as far as the western sea” (Deut 11:24). Here, Moses included the boundaries of the land which God had promised earlier to Abraham (Gen 15:18). Concerning this section of land, William MacDonald states: "Those who walked in the ways of the Lord would drive out the heathen Canaanites and possess all the land their feet walked on. The rule of possession is given in verse 24. All the land was theirs by promise, but they had to go in and make it their own, just as we have to appropriate the promises of God. The boundaries given in verse 24 have never been realized historically by Israel. It is true that Solomon's kingdom extended from the river (Euphrates) to the border of Egypt (1 Kgs 4:21), but the Israelites did not actually possess all that territory. Rather, it included states that paid tribute to Solomon but maintained their own internal government. Verse 24, along with many others, will find its fulfillment in the Millennial Reign of the Lord Jesus Christ."[2]      Concerning the residents of the land of Canaan, Moses explained that God would instill fear into their hearts, saying, “No man will be able to stand before you; the LORD your God will lay the dread of you and the fear of you on all the land on which you set foot, as He has spoken to you” (Deut 11:25). Here was an example of divinely induced psychological warfare, in which God Himself would instill fear into the minds of Israel's enemies, thus neutralizing the threat (cf. Deut 2:25). Israelites found this to be true as they advanced into the land under the leadership of Joshua (Josh 2:9; 5:1).      All Moses communicated to God's people was intended to educate and encourage them to love the Lord and to walk in His directives. Moses placed God's Word before the people, but it was up to them to lay hold of it and walk in it. However, being the covenant people of God, bound in a contract relationship with the Lord, they were not free to walk away from it without consequence. To obey would result in God's blessing, but to disobey would result in God's cursing. Moses said, “See, I am setting before you today a blessing and a curse: 27 the blessing, if you listen to the commandments of the LORD your God, which I am commanding you today; 28 and the curse, if you do not listen to the commandments of the LORD your God, but turn aside from the way which I am commanding you today, by following other gods which you have not known” (Deut 11:26-28). Through Moses, God gave them only two possible futures. If they accepted God's present offer, they would cross the Jordan River and enter into the land. However, once they entered Canaan, the Israelites would find themselves on a battlefield, and only their continued walk with the Lord would determine the outcome of each battle. Today's decisions touch tomorrow's victories.      Once in the land, Israel was to mark the occasion by a special event in which they would gather at a specific location and read aloud the blessings and cursings. Moses wrote, “It shall come about, when the LORD your God brings you into the land where you are entering to possess it, that you shall place the blessing on Mount Gerizim and the curse on Mount Ebal” (Deut 11:29). This was a specific location where the nation would renew the covenant with God. Moses stated, “Are they not across the Jordan, west of the way toward the sunset, in the land of the Canaanites who live in the Arabah, opposite Gilgal, beside the oaks of Moreh?” (Deut 11:30). In antiphonal chorus, half the tribes would stand on Mount Gerizim and shout the blessings, and the other half would stand on Mount Ebal and shout the curses. This was done under the leadership of Joshua (Josh 8:30-35). Moses also stated this location was “beside the oaks of Moreh” which were in Shechem (Deut 11:30b). Abraham stopped at the oaks of Moreh as he traveled through Canaan (Gen 12:6), and it was also the place where Jacob buried the family idols and devoted himself wholly to the Lord (Gen 35:1-4). Eugene Merrill comments on the importance of the location of Shechem, saying: "The reason for the selection of Shechem and its vicinity was clearly the association of this holy place with the patriarchs to whom the Lord had first appeared and made covenant promises concerning the land. It was there that Abraham had built his first altar (Gen 12:6–7); there Jacob had bought a piece of property (Gen 33:19), where he built an altar (Gen 33:20) and dug a well (John 4:6); and there his son Joseph was buried (Josh 24:32). From those ancient days onward Shechem was closely associated with covenant making of all kinds, both legitimate and illegitimate (cf. Josh 24:1–28; Judg 9:1–21)."[3]      Israel's love for God and obedient behavior determined her national and historical success, not only in the moment, but for future generations that would follow in righteousness. Moses said, “For you are about to cross the Jordan to go in to possess the land which the LORD your God is giving you, and you shall possess it and live in it, 32 and you shall be careful to do all the statutes and the judgments which I am setting before you today” (Deut 11:31-32). God was about to bless the nation with victory and possession of the land of Canaan; however, they were to be careful to follow the Lord's directives.      As Christians living in the dispensation of the Church Age, we are not under the Mosaic Law, which refers to “the statutes and ordinances and laws which the LORD established between Himself and the sons of Israel through Moses at Mount Sinai” (Lev 26:46). For the Christian, the New Testament speaks of “the perfect law of liberty” (Jam 1:25), “the royal law” (Jam 2:8), the “Law of Christ” (Gal 6:2), and “the law of the spirit of life in Christ Jesus” (Rom 8:2). The body of Scripture that sets forth God's directives for the Christian is found in Romans chapter one through Revelation chapter three. And just like Israel, God desires to bless us, but we must learn His Word and walk in His ways (2 Tim 2:15; 3:16-17; 1 Pet 2:2), and pursue a life of righteousness and good works (Gal 6:10; Tit 2:11-14). Obedience is rewarded by the Lord (Rom 14:10; 1 Cor 3:10-15; 2 Cor 5:10), and disobedience results in discipline (1 Cor 11:32; Heb 12:5-11; Rev 3:19).   [1] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 283. [2] William MacDonald, Believer's Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 211. [3] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 214.

There are two ways we can respond to God's will: with pride or humility. The Gibeonites give us a great example of what humility looks like and God blesses them because of it. The five Kings of the Amorites display pride resulting in destruction. Pride starts battles, but humility creates peace. Teaching text: Joshua 9-11

Audio from Vantage Stories "Rahab" followed by Pastor Josh Branham continuing the series on Joshua. Pastor Josh takes us through Joshua 2 thru 6 and challenges us to be obedient to the commands of God just as Joshua and Rahab were obedient.    For more information on Vantage Stories, visit their Facebook page at www.facebook.com/vantagestories

Week 1 of our series on the book of Joshua. Pastor Josh Branham sets up the context of the book of Joshua and encourages us to be strong and courageous to follow through on what God is calling each of us to. Teaching text: Joshua 1

Weeks earlier, Joshua completed one of the greatest military miracles in history with the conquering of Jericho. Soon after that, he had his greatest setback, as he failed to take the small town of Ai because God wasn’t with Israel. But after removing Achan, who had broken God’s covenant by taking restricted goods from Jericho, God renewed His relationship with Israel and Joshua (Josh. 7:11, 15). Repentance brings restoration. Knowing Joshua is gun-shy about moving forward, God encourages him to reengage His calling to be courageous and not fearful or dismayed (Heb. khaw-thath', ‘to fall down, give up’).When depressed, remember Whoseyou are and whatyou are called to do. When at the bottom of the pit, look up!

Ryan Brink chats with the latest person eliminated from Survivor New Zealand Thailand Visit our website Brink Of Reality, find me on twitter @ryanvbrink  Listen to past Exit Interviews Survivor New Zealand: Thailand | 5th Boot Exit Interview Survivor New Zealand: Thailand | 4th Boot Exit Interview Survivor New Zealand: Thailand | 2nd Boot Exit Interview Survivor New Zealand: Thailand | 1st Boot Exit Interview Support the show.

Top Realtor Josh Jerman is a master of using local media sources to his advantage to build his real estate career. Being a top 20 realtor by volume in the state of Hawaii, this dude knows his stuff. Check out Joshua & Josh chop it up about everything real estate, including what Josh did at the beginning of his career to make sure he achieved success, how he got into writing real estate articles for the newspaper and how that boosted his business, his strategy for following up with past clients, and so much more. Check it out!     0:01 - Introduction 6:15 - Interview Start 7:20 - What led you to real estate in the first place? 8:50 - Why did you want to move from away from Maui? 12:00 - What did you do right off the bat to ensure you were successful? 15:50 - How did you announce you becoming a realtor to your acquaintances without being annoying? 20:00 - Did you get into the REO side of real estate? 24:00 - How did you get back into traditional real estate after that? 28:50 - What is your strategy for local media flyers/articles? 32:00 - “if you’re in the news, you’re an authority figure” 35:00 - How did you get involved with he newspaper? 40:00 - So you don’t mass mail? 48:10 - What are the differences between luxury clients and lower priced clients? 53:50 - If you could give your younger self 2 pieces of advice, what would that advice be? 57:00 - Where to learn more about Josh         Websites:   www.Josh.hawaiilife.com   Contact Info:   josh@hawaiilife.com   (808)283-2222     Thanks for watching don’t forget to subscribe for daily content!  https://www.youtube.com/subscription_center?add_user=joshuasmithaz   iTunes - https://itunes.apple.com/us/podcast/gsd-mode/id964583650?mt=2   Full Site - http://www.gsdmode.com     SUPPORTED BY   Perfect Storm (http://www.perfectstormnow.com)   90 Day Mastery (http://www.90daymastery.com)   GSD Apparel (http://www.gsdmode.com/product-category/tees/)   REO Mastery University (https://reouniversity.wpengine.com/)   Hit Me Up!   Facebook: https://www.facebook.com/JoshuaSmithGSD   Instagram: https://instagram.com/joshuasmithgsd/   Twitter: https://twitter.com/JoshuaSmithGSD

Radio Host and author Chuck Morse interviews Zvi Koenigsberg, author of The Lost Temple of Israel The archaeological site in the story is Mt. Ebal. It is located north of the ancient city of Shechem – modern Nablus – the most populous city in what is known as the “West Bank”. The excavations of Mt. Ebal were headed by Professor Adam Zertal. The central feature of the site – a large structure – was identified by Zertal as the altar mentioned in the Bible which was built by Joshua (Josh. 8:30) in fulfillment of an earlier directive by Moses (Deut. 27:4) Chuck's column is published by Newsmax, his books are available on Amazon

Radio host and author Chuck Morse interviews Zvi Koenigsberg, author of The Lost Temple of Israel. The archaeological site in the story is Mt. Ebal. It is located north of the ancient city of Shechem – modern Nablus – the most populous city in what is known as the “West Bank”. The excavations of Mt. Ebal were headed by Professor Adam Zertal. The central feature of the site – a large structure – was identified by Zertal as the altar mentioned in the Bible which was built by Joshua (Josh. 8:30) in fulfillment of an earlier directive by Moses (Deut. 27:4) Chuck's column is published by Newsmax, books are available on Amazon.

Big Idea: Death cannot stop God’s plan for His people. What could stop us? Death/Fear of Death Funeral #1 = Moses (Deut. 34; Josh. 1:1-2) Funeral #2 = Joshua (Josh. 24:29-31) Funeral #3 = Joseph (Josh. 24:32; Gen. 50:22-26) Funeral #4 = Eleazar (Josh. 24:33) Funeral #5 = Adam (Gen. 3:17-18; 5:4; Rom. 5:12-14) Funeral #6 = Us (Rom. 6:23a; Eph. 2:1-2) Where’s the Hope? Jesus (Hebrews 4) -Perfectly Obedient -Embraced Suffering -Defeated Sin -Overcame Death -Reigns Eternally -Returns Victoriously (Wedding in Revelation 21-22) What now? Faith “All have sinned” and “The wages of sin is death” “The free gift of God is eternal life through Christ” -Confront the Reality of Death -Embrace the Hope of Life through Faith in Christ -Pray and Strive for Revival