Podcasts about judaea

No Favouritism Acts 10:23-48 by William Klock Last Sunday we looked at the first half of the story of Peter and Cornelius in Acts 10.  Peter had gone down to the coast to visit the little Christian communities that were popping up there, and while he was there he had a vision.  He was hungry and waiting for his lunch and he fell asleep.  And he saw this great linen cloth, like a sail, coming down from heaven full of every animal he could imagine.  “What this?” he thought.  And the Lord spoke and told him, “Kill and eat.”  “But Lord, some of these animals are unclean.  They're animals you forbade us from eating.  I've never deliberately broken your law.  I can't start now!”  And the Lord responded, “Don't be prejudiced, Peter.  Don't call something unclean that I have made clean.”  Three times this was repeated.  And Peter, confused, was just trying to figure out what it meant when there was knock at the door.  There were three Romans there.  And they explained that their master, A Roman centurion named Cornelius, had been visited by the God of Israel in a vision and was told to send his people to go down to Joppa to fetch Peter and bring him back to Caesarea to talk with him. So it starts to click for Peter.  It wasn't really about food.  It was about people.  Jews didn't mix with gentiles.  They were unclean.  They didn't live according to God's law.  They worshipped idols.  You didn't go into their houses.  You didn't eat with them.  But Peter understood the vision now—or at least got the gist of it: It was God's way of telling him to go with these Romans to meet Cornelius. And Luke explained: Cornelius was a God-fearer.  He was one of those gentiles, one of those people from the pagan world, who had seen something in the people of Israel.  He'd heard the stories about their God.  And he was drawn to them.  In the world of brutality and moral filth he'd come from, he saw purity and holiness in Israel.  In contrast to the distant, fickle, and immoral gods he'd know, the God of Israel stood out as radically different.  Cornelius couldn't actually become a Jew and live by torah.  He'd lose his job and probably everyone he knew, but he drew near—as close as he could.  He had his face pressed against the glass, longing for the people, the community, the family, and the God he saw inside.  Even if he couldn't get in there, he somehow found hope just in being as close as he could get—again, think of him pressing his face against the glass, longing to get inside. So Peter did the unthinkable: he invited these three Romans in, shared his lunch with them, and put then up for the night.  Now, continuing with 10:23 [page 1092 in the pew Bibles], Luke goes on and tells us. “The next day he got up and went with them.  Some of the brothers from Joppa went with him.  They reached Caesarea the following day.  Cornelius had summoned his relatives and close friends and was waiting for him.  When Peter came in, Cornelius went to meet him.  He fell down at his feet and worshipped him.  “Get up!” said Peter, lifting him up. “I'm just a man, too.” So they talked together, and Peter came in and found lots of people assembled. The temple came to Cornelius.  The thing he'd been longing for.  The place he wanted to go, to be in the presence of God, not any of his Roman gods, but the real God, the God of Israel who had made his glory known in history, it came new to Cornelius.  Brothers and Sisters, do you realise what we are.  What we are when we go out into the world.  What we are when we meet people out there?  We're God's temple.  A people purified by Jesus and made fit to be God's dwelling place.  A people filled with his presence because he's poured his Spirit into us.  Brothers and Sisters, when Peter met Cornelius, Cornelius recognised the presence of God somehow—in him, with him—he recognised it the way people who went to the temple recognised God's presence there.  Cornelius recognised or sensed or saw that in Peter.  And you and I, we should be the same.  Maybe it helped that Cornelius was in tune with this.  It was his desire to meet the one, true, living God.  He'd had his face pressed against the glass for so long, was so wanting to be in that presence, that he was especially ready to know it.  But there should be something in us that the people we encounter see or sense or know the way Cornelius recognised the presence of the living God in Peter.  He was meeting the living temple of God and that is what the world should see in the church, in us.  This would be good to reflect on.  Ask yourself what people recognise in you.  Is it God's presence or is it maybe worry or pride or anger.  Do they find the fruit of the Spirit or the fruit of the works of the flesh?  Do they see the glory of God in you? And so Cornelius did what came naturally.  He bowed down and started worshipping.  Cornelius' response raises the question: Does a pagan see enough of the Holy Spirit in us that he might just bow down and try to worship?  I can imagine how shocked Peter would be.  Jews knew better, but it was the natural response to encountering God's presence.  So Peter pulled him up and set him straight and he got them up to speed on what had happened to him:  Verse 29: “You must know,” he said to them, “that it is unseemly for a Jewish man to mix with or visit a foreigner.  But God showed me that I should call nobody ‘common' or ‘unclean.'  So I came when I was asked, and raised no objections.  Do tell me, then, the reason why you sent for me.” And now it's Cornelius's turn to get Peter up to speed on what this is all about.  Luke writes, “Cornelius gave him the answer. “Four days ago,” he said, “I was praying in my house at around this time, about three o'clock, and suddenly a man stood beside me in shining clothes.  ‘Cornelius,' he said, ‘your prayer has been heard, and your almsgiving has been remembered by God.  So send someone to Joppa and call Simon, who is called Peter; he is staying in the house of Simon the tanner, beside the sea.'  So I sent for you at once, and you have been kind enough to come.  So now we are all here, in God's presence, to listen to everything which the Lord has told you to say.” I would think that Peter and Cornelius' men would talk on the journey and Peter would figure out that this is no ordinary Roman centurion.  But Cornelius makes it clear here: he's someone who respects the God of Israel and it's the God of Israel who has spoken to him.  Luke then says in verse 34 that Peter opened his mouth and began to speak. I think it might better to translate that as, “Peter took a deep breath and began.”  Because things are starting to get clearer for him, but this isn't easy.  He's starting to wrap his head around what God is doing here, and he's realising that it's a total game changer.  He's about to say something that he probably never thought he'd ever say.  “It's become clear to me,” he said, “that God really does show no favouritism.  No, in every nation, people who fear him and do what is right are acceptable to him.” Now, we need to pause here, because as modern people—I talked about this last week when we read about God telling Peter not to be prejudiced—as modern people what we're prone to hearing Peter saying here that there are all sorts of paths to God.  Like Peter used to think that the Jewish people were God's favourites and that only they had an in with him, a way to him, and everyone else in the world was doomed and lost forever, but now, somehow in light of Jesus, he's realised that the ways that the gentiles—or at least some of them—go seeking after God, well, those ways are just as good and that Israel had nothing special.  And we think that, because this is the dominant view in our postmodern pluralistic culture.  Justification is by death—unless you're one of those really obviously bad people like Hitler—so all paths lead to God and how dare anyone remind the world that Jesus said, “I am the way, the truth, and the life; no one comes to the Father except through me.” So, no, what Peter is saying is that when he—along with most of his fellow Jews—thought that they were God's favourites and that everyone else in the world was simply doomed to one day know the wrath and judgement of God.  They were wrong.  They were wrong for thinking that when God came to visit his people as he promised, he would set them on top and rain down fire and brimstone on the nations.  There's a sense in which that story is true, but they had the timing wrong.  God will come to establish the faithful and to judge the wicked—at the end, after the gospel and the Spirit and the Church have done their work and his glory fills the earth—but God had something else to do first.  He had a great act of amazing grace to make first in order to redeem both Israel and the nations.  This was the massive revelation that was now beginning to settle on Peter.  You can almost sense how Peter is thinking this through and working it out as he talked to Cornelius.  I think he's explaining it to himself as much to these Romans. It's important to understand: the gospel is still exclusive.  I think this was why it wasn't easy for Peter to work this through.  Jesus changes everything.  Jesus opens the way to God for all.  And yet unclean, unholy, idolatrous gentiles are still on the outside.  What Jesus has done is to reconstitute the people of God around himself.  Faith in him, not torah, has become the defining characteristic, the mark of membership in this new family.  His blood purifies us, Jew and gentile alike and makes us new.  This is why Paul, writing to the gentile Corinthians, can describe them as having once been pagans, led astray by dumb idols, but now they're part of Abraham's family.  Jesus has brought them into Israel's story.  He's seen their faces pressed against the glass and opened the door.  If they'll come through his door, they can finally know the living God.  And, of course, Peter's also realising that since God shows no favouritism, his own people now need to come through that same Jesus door too. So Peter says, yes, there was something special about Israel.  Verse 36: “[God] sent his word to the sons of Israel, announcing peace through Jesus the Messiah—he is Lord of all!”  This was how it had to work.  God had chosen Abraham to be the one through whom he would make himself known to a world that had rebelled against him and forgotten him.  The intent all along was to work through Abraham and then his family to restore the whole human race.  By Peter's day the Jews had taken that to mean that they were God's favourites and he hated everyone else, but what it really meant, well, Jesus said in John 3:16: “God so loved the world that he gave his only begotten son, so that whoever believes in him should not die, but have eternal life”—the life of the age to come, life in God's creation set to right and, most important, life in his presence. So Jesus was born one of those people called to steward God's word to the world and he brought God's announcement of peace—of restoration.  He was the promised Messiah, the King, the one in whom God would return to his people and set everything right. So Peter goes on in verse 37: “You know all about this, and how the word spread through all Judaea, beginning from Galilee after the baptism which John proclaimed.  God anointed this man, Jesus of Nazareth, with the Holy Spirit and with power. He went about doing good and healing all who were oppressed by the devil, since God was with him.  We are witnesses of everything he did in the land of Judaea and in Jerusalem.  They killed him by hanging him on a tree; but God raised him on the third day, and allowed him to be seen, not indeed by all the people, but by those of us whom God had appointed beforehand. We ate and drank with him after he had been raised from the dead.  And he commanded us to announce to the people, and to bear testimony, that he is the one appointed by God to be judge of the living and the dead.  All the prophets give their witness: he is the one! Everyone who believes in him receives forgiveness of sins through his name.” Being so close to the people of Israel, I expect Cornelius knew about Jesus.  And I also suspect that wanting to have a relationship with the people of Israel while being an outsider and a Roman, would have made him very hesitant to think of or affirm Jesus as the Messiah.  All of the Jews he knew denounced Jesus as a fraud and laughed at these men and women going around claiming he'd been raised from the dead.  But God broke through that.  He spoke and he brought Cornelius and Peter together.  It's really a stunning story of God's providence working to fulfil his promises.  Jesus had told his friends that they would carry the good news of his death and resurrection from Jerusalem to Judaea, Samaria, and even to the ends of the earth.  In the First Century there was no better way of doing that then for the gospel to get hold of a Roman.  And so God prepared a Roman to hear it.  He brought this man to Caesarea where he saw something beautiful, something holy, something of the glory of God and was drawn to it.  And when the time was right, he brought an eyewitness to the gospel story to him and he brought him, he brought Peter in a way that Cornelius couldn't dismiss. And the story here is interesting.  Luke doesn't say anything about Cornelius asking, like others do in other places, something like, “What must I do to be saved?”  Cornelius was so close.  He just needed to hear about Jesus.  And Luke writes in verse 44: “While Peter was still speaking these words, the Holy Spirit fell on everyone who was listening to the word.  The circumcised believers who had accompanied Peter were astonished, because the gift of the Holy Spirit had been poured out on the Gentiles too.  They heard them speaking with tongues and praising God.” These Romans heard and they just believed.  The Spirit filled them up and as evidence—evidence that these Jewish Christians like Peter and his friends desperately need to see—the Spirit started speaking through these Romans in tongues.  I can imagine those Romans, they spoke Latin, they spoke Greek, they stumbled over Aramaic.  They didn't know Hebrew at all.  And I picture the Spirit suddenly speaking through them to Peter, maybe singing Psalm 110 in fluent Hebrew, because that seems to have been the purpose of tongues in the New Testament.  The Spirit proclaiming the good news and God's glory.  But the main point of this demonstration was to say to Peter and the other Jewish believers that God had seen fit to bring these uncircumcised gentiles into his temple.  Jesus' sacrifice was so powerful, his blood so powerful that it can purify even the gentiles and make them fit to be the dwelling place of God's Spirit.  Cornelius didn't have to get circumcised or change his diet or start observing the Sabbath to fit for the Holy Spirit or to be part of God's new creation.  Because that's going to be the big debate coming up soon in the story.  What happened that day at Caesarea sent a clear message: this new Israel, this new people of God is not defined or marked out by torah, by the law of Moses, but by faith in Jesus and Jesus alone. And Peter gets this.  And so Luke writes, “Then Peter spoke up. “Nobody can deny these people water to be baptized, can they?” he said. “They have received the Holy Spirit, just like we did!”  So he ordered them to be baptized in the name of Jesus the Messiah.  Then they asked him to stay for a few days.” Usually it was the other way around: believe, be baptise, be filled with the Spirit and incorporated into God's new temple.  But in these early days God was sometimes mixing up the process to communicate important messages to the early church.  In Samaria it was the opposite.  The Samaritan had believed, but the Spirit didn't fill them until the apostles paid them a visit.  Here the Spirit fills these new believers before they're even baptised.  And so Peter makes it clear: Let's baptise these people. Not, let's circumcise them to bring them into the people of God, but let's mark them out by baptism.  You don't have to be a Jew to be part of this people.  Just the opposite in a way.  Be baptised, be united with Jesus the Messiah, you become a part of this new people of God, and the Spirit circumcises your heart—he does for you really, and deeply what circumcision and the law had always been external symbols of. As I've been reflecting on this story over the last weeks, I've been moved by how it reveals God's faithfulness and his glory.  This is God taking the first steps to fulfil his promise that through Israel he would bring the nations to himself.  And when you think about the context of this story: the Romans and Judaism in the First Century, it's amazing to reflect on God at work, not just setting his own people to rights here and bringing them to a point where they're accomplishing the mission he'd given them two millennia before when he called Abraham, but he's set things up so that it's just the right representative of the gentile nations who meets Peter.  A man already pressing his face against the glass, a man already valuing the very thing that God had given to his people and that so many of them took for granted.  And now he's brought into the family—not through circumcision—and oddly enough not even through baptism, but directly: hearing the gospel and being filled with the Spirit.  Peter has to rush to catch up with the baptism part—because that's essential too.  And giving the gospel to a Roman centurion.  It's like putting the gospel on a high-speed train to the rest of the empire and from there to the world.  This and what comes next are the setup for the rest of Acts and for Paul's story. But here—I'll just say this in conclusion—here we're reminded what the gospel is and what it's about and how we become part of its story ourselves.  Brothers and Sisters, it's not through what we do.  It's not through who we are.  It's through Jesus.  Through faith in him as the Messiah, as the King, as creation's true Lord who has come to set the world to rights, to drive away the darkness, to defeat sin and death, to bring light and life—and most of all God's presence back to men and women.  His blood is what purifies us from the stain of sin and death.  And when he's washed us clean, he fills us with God's Spirit—with new life and a new way of life.  The Spirit in us is God's glorious future in the present.  And it's Jesus who brings us into that life and into the presence of God. Someone recently asked me why we drink wine in the Lord's Supper and whether it was really necessary.  Why can't we just drink grape juice?  Brothers and Sisters, it's because Jesus' blood is powerful.  And because, like alcohol, Jesus' blood is purifying.  Like the wine that hits your tongue with a bit of a shock, the power of Jesus' blood ought to get our attention—the way it did for Peter that day in Caesarea.  Brothers and Sisters, Jesus' blood is powerful enough to wash away the greatest stain—of sin, of idolatry, of death—to make us sons and daughters of Abraham, sons and daughters of the living God.  Come to the Table this morning.  Eat the bread.  Drink the wine.  And give glory to God. Let's pray: Keep, O Lord, your Church, with your perpetual mercy; and, because without you our human frailty cannot but fall, keep us ever by your help from all things hurtful, and lead us to all things profitable to our salvation; through Jesus Christ our Lord, who lives with you and the Holy Spirit, one God, now and for ever.  Amen.

Sermon Outline: "Go, Sow, and Grow: Your Purpose in the Marketplace" Preacher: Pastor Joe Robinson I. The Reality of the Modern Mission Field The Barna Research Shift: According to Barna Research, 46% of Americans identified as practicing Christians in the year 2000. By 2025, that number dropped to 24%. In today's marketplace, 3 out of 4 people encountered do not attend church. Facts vs. Truth: While statistics show declining church engagement in the natural, the spiritual truth remains supreme: believers hold the ultimate victory through Christ (Mark 16:15-20). Signs Following Believers: The Great Commission promises that signs, wonders, and healing will follow all believers who step out in faith—not just pastors or evangelists. II. The Core Process: Go, Sow, and Grow Going (Movement & Action): "Going" means advancing into your everyday sphere of influence—your workplace, neighborhood, schools, and daily routines (Acts 1:8). Sowing (Investing Truth & Value): Sowing requires active engagement with others through practical service, encouragement, and sharing the gospel. Growing (Kingdom Expansion): Growth happens both in individual spiritual maturity and in expanding the kingdom of God as fruit is produced over time. III. The Three Valued Pillars of Every Believer Pastor Joe invited "Dr. D" (Dr. Decker) to demonstrate how simple and accessible a 60-second elevator testimony can be, outlining three things every Christian must value and guard: Your Testimony: Your personal story of how Jesus saved you. It must be packaged simply so it can be shared concisely anywhere. Your Truth: The Word of God. Truth must be shared with love and humility; a "5-pound Bible with a 10-pound bad attitude" alienates people in the marketplace. Your Treasure: The spiritual wisdom, life convictions, and gifts placed inside your heart by the Holy Spirit (2 Corinthians 4:7). IV. Seeing the Harvest & Embracing the "Whosoever" Lifting Your Eyes (John 4:35): Modern distractions (phones, social media, schedules) pull eyes downward. Believers must actively look up to see the hurting people right in front of them. Beach Encounter with Milo: Pastor Joe shared a personal testimony from a recent beach trip where he sat under a pier with a young, unhoused man named Milo who was raised in a cult. By taking 45 minutes to listen and care, Joe and his wife Kirsten invited Milo and his dog to church, bringing joy and hope into his life. Overcoming Religious Formalism: Relaying the story of a youth pastor bringing an outcast into a formal church, Pastor Joe emphasized that Church of the Harvest must always remain a house for the "whosoever"—welcoming anyone regardless of background, appearance, or status. Placing a Demand on Yourself: Spiritual maturity requires placing a intentional demand on your life to serve, write, give, and minister, regardless of age or personal comfort. Scripture Index Mark 16:15-20 > "And he said unto them, Go ye into all the world, and preach the gospel to every creature... And these signs shall follow them that believe... They went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following." 1 Kings 19:11-12 (Referenced) – The Lord speaking to Elijah not in the wind, earthquake, or fire, but in a still, small voice. Acts 1:8 > "But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth." Hebrews 4:12 > "For the word of God is quick, and powerful, and sharper than any twoedged sword..." 2 Corinthians 4:7 > "But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." 2 Corinthians 5:18-19 > "And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation..." John 4:35 > "Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest."   Galatians 6:9 > "And let us not be weary in well doing: for in due season we shall reap, if we faint not."   Acts 10:38 > "How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him." "Thanks for listening! For more information, visit churchoftheharvest.com. Don't forget to follow us on Facebook and YouTube @cothcleveland.

What God has Made Clean Acts 9:32-10:23 by William Klock Back in 2012 Barack Obama, in what became something of an infamous campaign speech, told business owners, “You didn't build that.”  His point was that private business relies on public infrastructure, but most people just heard him dismissing their hard work as irrelevant to the businesses they had built.  It wasn't a good campaign move.  But that line keeps coming back to my mind as I read the closing verses of Act 9.  Amazing things were happening in the church.  The apostles were doing amazing things.  The church was growing by leaps and bounds.  And in the middle of it all, Luke says, “You didn't build that.  Jesus did.” You might remember back to when we first started out look at Acts and I said that even though we call the book “the Acts of the Apostles,” what Luke really makes clear throughout is that this is really about the acts of Jesus—picking up where the Gospel left off.  It's just that now Jesus is working indirectly through his people.  We—and I can say that especially pastors—need this reminder.  When we look at the church, when we're tempted to take credit for the things we see happening, Luke reminds us: “You didn't build that.  Jesus did.”  Brothers and Sisters, the glory—all of it—belongs to God and this long story of God and his people, of Israel and the church that continues today has one purpose and one purpose alone: to reveal God's glory. Now,most of Chapter 9 was about Saul of Tarsus and his encounter with Jesus.  That's going to be important.  But first Luke brings us back to Peter.  We'll pick up with 9:32 [page 1091 in the pew Bibles]: “As Peter was going through various places among all the believers, he went down to God's people who lived in Lydda.  There he found a paralyzed man named Aeneas who had been confined to bed for eight years. “Aeneas,” Peter said to him, “Jesus the Messiah heals you!  Stand up and fold up your bed!”  And at once he stood up.  Everyone who lived at Lydda and Sharon saw it, and they turned to the Lord. In Joppa [today it's Jaffa not too far from Tel Aviv] there was a disciple named Tabitha, whose name translates as Dorcas.  She was full of good works and generous deeds.  Around that time she fell ill and died.  They washed her and laid her in an upper room.  Lydda is near Joppa, and the disciples, hearing that Peter was there, sent two men to him with the urgent request that he shouldn't delay, but come to them at once.  So Peter got up and went with them. When he arrived, they took him to the upper room, where all the widows were weeping. They showed him the tunics and the other clothes that Dorcas had made while she was with them.  Peter requested them all to leave.  Then he knelt down and prayed, and turned to the body.  “Tabitha,” he said, “get up!”  She opened her eyes, and when she saw Peter she sat up.  He gave her his hand and lifted her up. Then he called God's people, including the widows, and presented her alive.  This became known throughout the whole of Joppa, and many believed in the Lord.  Peter stayed on in Joppa for some days, at the house of Simon the tanner.” I don't want to spend too much time on this interlude.  Surely there were other wonderful things happening, but Luke focuses us on Peter and the healing of Aeneas and the raising of Dorcas and in them he gives a sense of the church's growth through Judaea.  Dorcas is interesting, because she seems to have lived in a community of widows—and we know that was one group, one demographic where the gospel spread early on—to a group of women living with poverty and grief.  Jesus was good news.  But I think Luke's key point in these verses is in the words of Peter when he told Aeneas to get up: “Jesus the Messiah heals you!”  Not just, “Get up.”  Not, “I've healed you.”  “Jesus the Messiah heals you.”  Peter knew who was at work.  Jesus—and the Spirit—are behind everything we do as the church.  And we need to be reminded of this sometimes.  Sometimes when we're tempted to take the credit for things.  Sometimes when we get frustrated with a lack of things happening or with what seems like too slow a pace and we wish bigger things would happen faster in the church.  Brothers and Sisters, it's Jesus' church, not ours.  He's the one who makes things happen.  If Saul's conversion isn't proof of that, then nothing is.  Trust Jesus.  Wait on Jesus.  Give Jesus the credit. And then there's one other detail here.  Peter's staying at the home of Simon the Tanner.  This says something about who the first Christians were.  Tanning was dirty, smelly work.  It didn't necessarily make you unclean as people used to think, but it was nasty work and it put tanners on the social fringe of society.  But Peter doesn't shrink from Simon's hospitality.  He stays at his house, even though it probably stinks to high heaven.  Most people would think he was crazy, but Brothers and Sisters, this is what the gospel does.  It makes people of unlikely—and even unsavoury backgrounds—family. Now, Luke goes on in 10:1.  “In Caesarea there was a man named Cornelius, a centurion with the cohort called the Italian.”  He was devout, and he and all his household revered God. He gave alms generously to the people, and constantly prayed to God.” As Twenty-first century Christians we might miss how significant these two verses are.  Luke says that there's a centurion named Cornelius at Caesara.  Caesarea was the main Roman base in Judaea.  It was a port city built by Herod the Great to funnel all the shipping into one place to make it easier for him to tax.  But it was also the home of the Roman governor.  It wasn't a backwater.  It was a significant outpost of the Roman Empire and a centurion stationed there—a centurion was the commander of a unit of one hundred soldiers—he had some status.  Cornelius had the respect of his Roman superiors.  But then Luke says that he was “devout”—eusebes.  He was godly, pious, and reverent, not in a vague religious sense, but towards the God of Israel.  He was generous with his money so far as the local Jewish community was concerned, and he was constant in his prayer, again, to the God of Israel. That wasn't unheard of, but it was unusual.  I've said before, there was this group of people, gentiles, pagan in their background, whom the Jews called “God-fearers”.  They were attracted to the God of Israel, to the purity of Jewish life, and to the community they saw there.  Remember, pagan life in the pre-Christian world was mean and brutal and merciless.  The gods were mean and brutal and merciless too—along with being unknowable and fickle.  Sexual immorality was everywhere.  Women and slaves existed to satisfy the desires of men.  In the upper classes, boys were initiated into adulthood through sex with older men.  Marriage was pragmatic and divorce was common.  So were abortion and infanticide.  When you look around the world today and you see the darkness and the brokenness around you and know in your bones that this is not how God meant for things to be, the pre-Christian pagan world was much, much worse.  And for all of Israel's failings, she still stood out as a light in the darkness.  And a lot of the pagans, seeing that, mocked Israel.  But some were drawn to it.  They didn't go all the way.  They had their reasons.  A centurion like Cornelius, for example, would probably have to give up his career—or would be forced out of it—if he was circumcised and chose to live by torah.   So it's interesting—because the progression of the story in Acts will eventually lead us with Paul to Rome.  And it sort of starts here, although it starts with Peter.  And the first Roman we meet breaks all the stereotypes.  He wasn't one of those soldiers who took pleasure in abusing the local Jewish people.  He wasn't one of those Romans doing unspeakable things at the bathhouse.  Caesarea had a huge temple—built by Herod!—a huge temple to the goddess Roma and to Caesar Augustus.  And I can imagine Cornelius going there and going through the motions for his job, but he wasn't the sort to otherwise frequent the pagan temples.  He's a little like Jesus' good Samaritan.  He's supposed to be the enemy.  Everyone wants him to be the enemy.  Everyone wants to hate him.  But he's actually a good guy and even the Jews in his community grow to respect him. So, Luke goes on in verse 3: Cornelius ‘had a vision.  Around three o'clock in the afternoon he saw, quite clearly, one of God's angels coming to him. “Cornelius!” said the angel.  He looked hard at him, terrified.  “What is it, Lord?” he said.  “Your prayers and your alms have come to God's notice,” said the angel.  “What you must do is this.  Send men to Joppa, and ask for someone called Simon, surnamed Peter.  He is staying with a man called Simon, a tanner, whose house is beside the sea.”  When the angel who had spoken with him went away, he called two of his household and a devout soldier from among his retinue.  He explained everything to them, and sent them off to Joppa.” So God's obviously been working in Cornelius for a while now and he's been doing it through his people and their witness.  This why God created a special people.  And Cornelius has been hearing the scriptures—probably in the local synagogue.  But that's not enough.  I mean, even as far at the old covenant went, that wasn't enough.  He wasn't circumcised.  He didn't live according to torah—except maybe in a few ways easy for a gentile to do.  He'd never taken part in Passover.  He couldn't enter the temple.  He was drawn to God, but he was still far away.  He could see the hope that Israel embodied, but it wasn't his hope.  But even life on the fringe of Israel, even life looking towards a God he couldn't actually approach, was better than pagan life.  And this sets things up for where the gospel is going to go and how it's going to challenge the church.  Because up until this point, the gospel, Jesus were still very much a Jewish thing.  To be a Christians was to continue to be a Jew, but to be a Jew living in the fulfilment of the covenant and of God's promises to you and to your people.  But—this is key to the book of Acts—for those promises to be fulfilled also meant that Israel's calling to be a light to the nations, to make God known amongst them, to set them to rights had to be fulfilled.  And bringing gentiles to fringes of the people of God, to make them attracted to the family, but to leave them still outside—that wasn't fulfilment of God's promises.  It anticipated the fulfilment, but somehow the new people of God and the Spirit had to fully incorporate the nations. But up to this point, it seems like those first Christians—pretty much all Jews except for the Samaritans—who were like quasi-Jews—and the Ethiopian eunuch, whom at this point they may not have even known about yet—the idea of Jesus bringing the nations under his rule through the gospel, it doesn't really seem to have been on the radar.  That was the part of the promises that Israel had kind of forgotten—and when they did remember it, they thought of it mostly in terms of God coming on the gentiles and their kings in judgement to rain down his wrath—not his mercy and grace.  And, well, those first Jewish Christians also had plenty on their plate already just proclaiming the gospel in Jerusalem and Judaea.  So, again, it's God who moves things forward—just as he'd done with the Samaritans. And angel appears to Cornelius.  Send for Peter in Joffa.  And so Cornelius chooses two of his servants and one of his soldiers who is also a God-fearer to fetch Peter.  I had to pause there for a bit, because it sounds like Cornelius is devout enough that he's been sort of an evangelist for Judaism even though he isn't even a Jew.  That's pretty remarkable. Now, verse 9, Luke takes us about fifty kilometres down the coast, to Joppa and to Peter: “The next day, as they were on their journey and getting near the town, Peter went up onto the roof of the house to pray.  It was around midday; he was hungry, and asked for something to eat.  While they were preparing it, he fell into a trance.  He saw heaven opened, and a vessel like a great sail coming down toward the earth, suspended by its four corners.  In the sail there was every kind of four-footed creature, reptiles of the earth and birds of the air.' So it starts out pretty ordinary: Peter's hungry and while he's waiting for his lunch he falls asleep and dreams about a banquet coming down from heaven.  But then he looks at what's on this great linen picnic cloth and there's everything.  Clean animals good for food, but also forbidden unclean animals.  He's perplexed.  Why would he dream about eating unclean things.  That's gross.  ‘Then he heard a voice: “Get up, Peter!” said the voice. “Kill and eat!” “Certainly not, Lord!” said Peter. “I've never eaten anything common or unclean!”  Peter was a good Jew.  He lived by torah.  Diet—along with circumcision and keeping the sabbath—were the big things that marked out the Jews from everyone else.  God had chosen Israel, he'd rescued them from Egypt, he'd set them apart, he'd come to live in their midst, and he'd given them his law to set them apart from the nations—to be a holy people.  And out of gratitude for the Lord's grace—not to earn anything, but out of gratitude—they did their best to be obedient.  It was their way of being faithful in response to the Lord's faithfulness.  For the Lord to tell Peter to eat, say, a pig, well, he might just as well have told him to break the Sabbath or to go worship at a pagan temple.  To break the law was to break faith with the God of Israel.  Peter was shocked.  He was confused.  Was this really the Lord speaking?  Verse 15: “What God has made clean,” said the voice, coming now for a second time, “you must not regard as common.”  And just to make a point, verse 16: ‘This all happened three times, and then suddenly the sail was whisked back up to heaven.' Luke writes, ‘When Peter came to himself, he was puzzled as to what the vision he had seen was all about.'  No kidding.  I bet he was confused.  Why would the Lord tell him that something clearly unclean isn't actually unclean.  Had God changed his mind?  I don't think Peter would go in that direction.  He knew as well as anyone that God doesn't change his mind like that.  We'll get back to that in a bit.  I expect Peter started thinking about all those times he was with Jesus and Jesus did something that seemed like it was against torah, but then showed how God was doing something new, how God was fulfilling what torah had always been pointing toward.  But before he had time to work it all through, Luke says, ‘Suddenly, the men sent by Cornelius appeared, standing by the gate. They had been asking for Simon's house, inquiring if someone by the name of Simon called Peter was staying there.  Peter was still pondering the vision when the Spirit spoke to him. “Look,” said the spirit. “There are three men searching for you.  It's all right; get up, go down, and go with them. Don't be prejudiced; I have sent them.”  So Peter went down to the men. “Here I am,” he said. “I'm the one you're looking for.  Why have you come?” “There is a man called Cornelius,” they replied. “He is a centurion, and he's a righteous and God-fearing man. The whole people of the Jews will testify to him.  A holy angel told him in a vision to send for you to come to his house, so that he can hear any words you may have to say.”  So he invited them in and put them up for the night.” When he met the soldiers at the door everything started to make sense.  It wasn't about the food.  The Lord didn't care what Peter ate.  Peter could never eat a nice bacon-wrapped shrimp—and the Lord would be sad for him missing out on the wonder of a bacon-wrapped shrimp—but it was no moral failure on Peter's part.  It wasn't about food; it was about people.  If we put ourselves in Peter's shoes, a first century Jewish fisherman, it makes sense.  Because for someone like him, it wasn't just what you ate, it was just as much who you ate with.  Jews didn't eat with gentiles.  They didn't even go into their houses.  Because even if a gentile wasn't serving you obviously unclean food, like a shrimp or a porkchop, you never knew where that food might have come from.  It might be meat that was offered to an idol and bought from the butcher shop behind the temple.  In the Jewish mind, gentile homes always ran the risk of corpse defilement.  The gentiles didn't take the same care with their dead that the Jews did, plus they aborted their infants and threw them in the privy.  Who knows how you might find yourself defiled if you consorted with gentiles or ate their food.  And to let yourself be defiled that way, well, it was to dishonour God.  Even a God-fearer like Cornelius.  A soldier? He was probably regularly defiled by corpses.  He ate bacon.  Even if he didn't really worship them, he spent time around idols.  If you were a Roman soldier there was no escaping it. And I can easily picture Peter, meeting Cornelius' God-fearing men at the door and, even though he hasn't had a chance to work it all through, something clicks.  Again, it wasn't actually about the food.  It was about people.  In the Jewish mind, these men were pigs: unclean, idolaters.  But God had told him: “Don't be prejudiced against these men.  I've sent them.”  And so he let them into the house.  I expect there was more to it than Luke tells us.  Peter hadn't had a chance to tell any of this to his hosts.  It's not hard to image their, “But…um…Peter…uh…what are you doing…not in my house.”  And in those days, to welcome someone into your house was to offer them hospitality.  His host had just made Peter lunch and now Peter's going to invite these unclean Romans to sit and share it with him.  This went against everything.  But the Lord had been clear: “Don't be prejudiced against them.  Do not call common what I have made clean.”  It'll take a bit for Peter to work the implications of this all the way through, but he knew what to do and I'm sure he was already starting to wrap his head around what the Lord was doing. You see, our problem is this.  Because of the secular thinking that's been ingrained into us, when we hear the Lord say not to be prejudiced and not to call common what he has made clean, our first thought is something like “God changed his mind”  or maybe we're thinking something like, “Good, it was about time God set those prejudiced Jews straight”—as if their keeping apart from gentiles was wrong.  In our culture, the default view is that all religion are the same.  We rankle at the idea that a person's religious views might be wrong.  I've pointed out before that, first, this modern idea of “religion” didn't exist in the First Century.  But the bigger mistake we make is to think that there was something wrong with the law, with torah, with the way Jews kept themselves apart.  And that's not it at all.  If that's what we're thinking, then we're the ones with a prejudice that needs to be removed. Brothers and Sisters, the law was good.  The law was God's gift to his people—and through them to the nations.  When God tells Peter not to call common what he has made clean, it's really important that we hear this properly, because I think we're prone to misreading this as God saying, “You've mistakenly called common what I've called clean”—as if Leviticus and the rest of torah were a mistake.  No.  Cornelius, Romans, gentiles, pagan idolaters were unclean.  They are still unclean today.  The law hasn't changed.  What's changed is that Jesus has shed his blood to purify, to wash clean—not just his own people, Israel, but every last one of us, Jew and gentiles alike.  If we will hear the good news that he has died, that he has risen, and that he is Lord; if we have heard the good news that his blood washes away our sin and our idolatry and the stain of death; if we have heard the good news that he is setting this broken world to rights; if we have heard the good news that in his Spirit, God is fulfilling his promise to build a new temple and to dwell with is people; if we have heard this good news and believed, we are no longer unclean.  Jesus washes away our sin, he washes away our idolatry, he fills us with God's Spirit.  Jew and gentile alike, and he makes us holy. God didn't change his mind.  He didn't retract his previous word.  I can remember once as a young kid in a parking lot, getting distracted, dawdling, and getting left behind when my mom crossed a busy thoroughfare.  Being a kid, blind to traffic, I was just going to run across to catch up with my mom.  But she noticed what had happened and she yelled at me to stay put.  It sticks in my mind, because a complete stranger, seeing what was happening, grabbed my shoulder and held me there when I was about to run.  A moment later Mom told me to come to her, to run across that busy thoroughfare.  And it wasn't that she changed her mind.  Something else changed.  She told me to stay put the first time, because there was a car coming and she didn't want me to run into its path.  But then the car was gone.  It was safe to run to her.  And just so with the law and the gospel.  The law kept Isreal holy so that she could live in God's presence.  The law kept gentiles away, because it's not safe for what is impure, what is sinful, what is unclean to be in the presence of holiness.  Brothers and Sisters, that hasn't changed.  Not one bit.  What has changed is that Jesus, through his death and resurrection, has made a way for us to be washed from the stain of sin and death, to be purified from our idolatry, and to be made holy.  So holy, in fact, that God fills us with his own Spirit and makes us his temple. And that's what God was communicating to Peter that day.  Peter already understood all of that.  He knew that the church, that Jesus' people, filled with the Spirit were the fulfilment of God's promise to return to his people, to rebuild his temple, and to live with them.  But this was the day that God started to show his people: the blood of Jesus and the life of the Spirit weren't just for Jews.  In fact, to fulfil his promises, this new life was also for the gentiles.  Jesus' blood can wash them—can wash us—just as clean.  And in that God reveals his faithfulness and his glory.  And it is his glory, above all, that draws men and women to him in faith.  Just like Cornelius. This is only half the story here in Acts.  I'm already going long.  We'll finish it next week.  But this is the takeaway.  Not so much something you can do, but something you need to know, to understand, so that you can see the glory of God better.  He doesn't change his mind.  In the law, he didn't give Israel something bad that he later had to revoke.  It's all part of the story of God and his people and his redemption of humanity and all of creation.  It's a progressive revelation of himself through promise and fulfilment and at each step of the way, as we see God's goodness, his love, his faithfulness, his glory is ever more revealed.  That's is, I think, how we should think of “law and gospel”.  There's been a lot in the history of the church that has mucked that up, but think on Peter and Cornelius this week—maybe go home and at some point read the rest of the story in preparation for next week—and see the goodness and faithfulness of God—and give him glory.  And as you do, do so in joyful anticipation, knowing that one day, through our witness, through our proclamation of Jesus, the knowledge of that glory will cover the earth as the waters cover the sea. Let's pray: Almighty and everlasting God, increase in us the gifts of faith, hope, and love; and, that we may obtain what you promise, make us love what you command; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

This teaching is taken from Acts 1:8 and teaches you about the power you receive through the Holy Spirit. If you have any questions, or you would like to share how our teachings have affected your life, please email us or visit us at rejoicingheart.net Our email is listed under the about tab on this page. God bless you! Rob and Donna Rejoice In You From the Integrity Music Release One, featuring Planetshakers Ministries Int'l ©2009 Planetshakers Publishing (APRA) (admin. By Music Services, www.musicservices.org) All Rights Reserved. Used by permission. Acts 1:8 (KJV) 8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. Acts 1:4-5 (KJV) 4 And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. 5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. Acts 2:1-5 (KJV) 1 And when the day of Pentecost was fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. 5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. 2 Corinthians 5:7 (KJV) 7 (For we walk by faith, not by sight:) Acts 2:38-39 (KJV) 38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. 39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. Acts 19:6 (KJV) 6 And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. 1 Corinthians 14:4 (KJV) 4 He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church. Jude 20 (KJV) 20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, Romans 8:26 (KJV) 26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. John 14:26 (KJV) 26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 16:13 (KJV) 13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.

‘But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.'—Acts 1:8

On the Road to Damascus Acts 9:1-31 by William Klock When I was a sophomore in University I took the first of several art history courses, where I discovered—I should say it was more like I was confronted by—Caravaggio's famous painting of the conversion of St. Paul: Paul fallen from his horse, hands covering his face, his servants scrambling to figure out what's going on and to help him, everything in darkness—except Paul, bathed in heavenly light.  I'd read Act 9 who knows how many times before then.  But seeing Caravaggio's interpretation of that scene suddenly piqued my curiosity—made me wonder what really happened to Paul that day, what did he actually see, and why did it make such a powerful change in him.  Paul, that day, became for me—I suppose after Jesus—the most intriguing character in the Bible and I wanted to figure him out, to understand him—I think, because I wanted a faith of my own like Paul's, because I wanted to know the same kind of transformation, the same kind of passion, that Paul had after meeting the risen Messiah. And one of the things I came to realise is that Paul's passion, his zeal didn't start when he met Jesus on the road to Damascus.  Actually, let's call him “Saul” for now, because that's where he's at in Acts 9.  Saul's zeal was already there: for the God of Israel, for righteousness and justice, for the world to be set to rights.  He truly hoped in the God of Israel, whom he knew to be good, and just, and faithful to the promises he'd made to his people.  That was what it meant to be a Pharisee.  Paul knew that his people had sinned, they had been unfaithful, they had engaged in idolatry.  They had ceased to be a holy people, so the Lord departed from them.  His presence—the cloud of glory—departed from the temple and then the people were conquered and exiled to Babylon.  “You want to worship pagan gods,” the Lord was basically saying, “Fine, you can spend a few decades in Babylon living with the pagans and their gods and see how it works out for you.”  And the people of Judah learned the lesson.  They set aside their idols, they embraced the torah, and they longed for an end to their exile—they longed for the return of God's presence.  And they became a people of hopeful longing.  It's funny how experiencing God's discipline so often gives us more hope, because it just underscores all the more his faithfulness—to do what he said, even if it's making good on his promise of judgement.  They knew his promises of restoration if they repented were just as true. And in the meantime, with no temple and with no visible manifestation of the presence of God, they did the best they could.  They devoted themselves—the Pharisees more than others—but they devoted themselves to torah, to holiness.  If they couldn't go to the temple, they would become like the temple themselves—a holy people waiting for God to return to them.  And when they returned to Judaea and rebuilt the temple and the Lord still did not return, the empty temple—all the more—became the symbol for their longing.  And missing his presence, they would meditate on the very idea of the Lord's presence.  If they dared—and at least the later rabbis urged caution, based on the Lord's warning to Moses that “no one may see my face and live”—but if they dared, some would meditate on Ezekiel's weird and mysterious vision of the Lord in his heavenly chariot—not looking for some personal mystical experience, but out of a hope and a longing for the day when the Lord would return, when heaven earth, so long sundered by our sin, would be brought back together, for the day when the Lord's people would once again live in his glorious presence.  It was a longing borne of the absence of the temple and of God's presence there. It was this passionate longing for the Lord's return that fuelled the zeal of men like Saul of Tarsus.  This zealous young Pharisee, steeped in Israel's scriptures and Israel's story, with a passion for the Lord and a longing to see his return.  And in his mind, if anything was going to hinder the Lord's return to his people, it was the new Jesus movement, these people who blasphemously believed in a crucified Messiah.  It had to be stamped out.  And so Saul supervised the stoning of Stephen.  And now, as we get into Acts 9 [page 1090 in the pew Bibles) we find that he's one of the chief orchestrators of the persecution of the early church.  Luke writes: “Meanwhile, Saul was still breathing out threats and murder on the Lord's disciples. He went to the high priest and requested from him letters to the synagogues in Damascus, so that he could find people who belonged to the Way, men and women alike, tie them up, and bring them back to Jerusalem.” And along the way, I think that Paul was probably meditating.  Luke doesn't fill in these kinds of details, but between his telling of the story here and Paul's telling it later in his epistles, there are parallels with the accounts we have of Jews engaging in this practise of meditating on Ezekiel's vision.  Paul was a man of faith, a man of hope, a man who knew that the Lord is faithful to his promises.  And so he knew the Lord would return to his people and I think Paul lived out that hope in the present by just this sort of meditation on scripture.  Up and down with the rhythmic movement of what was probably a donkey—there are some stunning parallels here with Balaam even if this donkey never says a word—the hot sun beating down on him.  Breathe in.  Breathe out.  Recall Ezekiel.  Eyes closed, Paul pictures as best he could the four bizarre living creates, all wings and eyes, and the chariot wheels, somehow wheels within wheel all going different directions.  He concentrated and mentally looked upward from the wheels to the crystal chariot itself, and then to the throne where Ezekial wrote that he had seen a figure not unlike a human, but gleaming with holy fire.  I expect Paul had meditated like this before.  Maybe it had never come to much.  Just try it yourself.  Try to visualise what Ezekiel describes.  Good luck making sense of it.  Or maybe Paul had done this many times before and had really been met by the Lord, the God of Israel through this kind of meditation.  But this time was different.  Luke goes on: “While he was on the journey, and was getting near to Damascus, suddenly a light from heaven shone around him.  He fell on the ground and heard a voice speaking to him.  “Saul, Saul!” said the voice.  “Why are you persecuting me?”  “Who are you, Lord?” he asked.  “I am Jesus,” he said, “and you are persecuting me.  But get up and go into the city, and it will be told you what you have to do.” Saul, in his mind's eye looks up: angels, wheels, chariot, throne—and then the figure on the throne—to his shock—is Jesus, the crucified Messiah, now risen from the dead and here.  And Paul tries to tear himself away.  No!  He tries to open his eyes to escape the vision and realises that his eyes are already open.  This isn't a vision.  It's not in his head.  It's real.  It's really Jesus.  And the sight is too much to bear—in so many ways.  He throws up his hands as Caravaggio imagined him doing, as—stunned—he loses his balance and topples off his donkey.  And the vision of glory is still there.  Where Paul expected to see the God of Israel, there was Jesus and Jesus was asking, “Why are you persecuting me?”  And Paul's thinking that this just can't be.  “Who are you?” he asks, even though he already knows.  And the figure of glory confirms it, “I'm Jesus.”  And he might as well have said at the same time, “I'm the God of Israel, the God of your fathers, the God of Abraham, Isaac, and Jacob.”  And again, “Why are you persecuting me?”  And Paul, stunned, his whole world being rearranged and reinterpreted faster than he can take it in, he says nothing as Jesus tells him simply to go to Damascus and to wait. Luke says in verse 7: “The men who were traveling with Saul stood speechless.  They heard the voice but couldn't see anybody.  And Saul, he been struck absolutely blind by the vision.  So they led him by the hand and took him to Damascus.  He went for three days, being unable to see, and he neither ate nor drank.” I expect the gears in Saul's mind were spinning away like never before during those three days.  This man of prayer was suddenly praying like never before.  If Jesus was alive, it meant he really was Israel's Messiah.  It meant that the Lord, in him, had fulfilled already the very promises that Saul so longed to see fulfilled.  It meant that the Lord, in Jesus, had returned to his people.  It meant that God's new world had already begun.  Paul, intelligent and deeply steeped in Israel's scriptures, began the long, slow process of rethinking everything he knew in light of Jesus.  Paul knew—really knew the story, the scriptures.  I try to steep myself in those same scriptures and I'm like a watered down Americano compared to Saul.  Saul was a dark, black, espresso—the kind your spoon will stand up in.  That's how steeped he was in God's word.  It wasn't so much a “conversion” he experienced as it was a reorientation.  The temple, the presence of the Lord, the place where heaven and earth meet, had finally come to Saul.  And, too, those words of Jesus: “You're persecuting me.”  It meant that these people he'd been dragging off to prison, they were Jesus' people, his covenant family, even in some way an extension of himself.  God's promises to Abraham and to Moses and to David, the words of the Prophets, it all spent three days spinning through Saul's mind as he reevaluated everything in light of Jesus. Now, verse 10: “In Damascus there was a disciple named Ananias. The Lord spoke to him in a vision.  “Ananias!” he said.  “Here I am, Lord,” he replied.  “Get up,” said the Lord to him, “and go to the street called Straight.  Inquire at the house of Judas for a man from Tarsus named Saul.  Look, he's praying!  And he has seen, in a vision, a man named Ananias coming and laying his hands on him so that he can see again.” You can go to Straight Street today—even on Google Earth.  It runs from the last remaining Roman gate, through the Christian Quarter of the old city.  Imagine the shock of Ananias.  He may have been in Damascus having fled from Saul already.  And now he has a vision and the Lord tells him he needs to go to Saul.  You can almost hear his “Ummmm…”  Was this vision for real?  Had he heard right?  “Lord,” replied Ananias, “I've heard about this man from several people…all about how he's done wicked things to your holy people in Jerusalem…and now he's come here with authority from the chief priests to tie up everybody who calls on your name!”  Ananias is worried. “Just go,” replied the Lord. “He is a chosen vessel for me, to carry my name before nations and kings—and the children of Israel, too.  I am going to show him how many things he is going to have to suffer for the sake of my name.”  So Ananias set off, went into the house, and laid his hands on him.  “Brother Saul,” he said, “the Lord has sent me—yes, Jesus, who appeared to you on the road as you were coming here—so that you may be able to see again, and receive the holy spirit.” Worried, hesitant at first, Ananias' faith got the better of him.  Maybe on the way.  Maybe when he met Saul and there was so clearly something different about him.  “Brother Saul,” he called him.  As Jews, yes, they were brothers, but Ananias somehow recognised in Saul the same faith, the same Jesus, the same Spirit.  I don't think Ananias ever expected to be in a situation like this.  What do you do?  Jesus said that Saul had already had vision of Ananias laying hands on him, so that's what Ananias does.  He lays his hands on Saul and he prays, and Luke writes (verse 18): “At once something like scales fell off his eyes, and he was able to see.  He got up and was baptized.  He had something to eat and regained his strength.  Ananias and Saul stayed with the disciples in Damascus for a few days.” I wonder what happened when Ananias took Saul back to meet the other Christians in Damascus.  I expect there were some skeptics.  Was this just a fake-out by Saul to get in amongst them.  And I bet, when Ananias showed up to say, “You'll never guess what's happened!” there was someone else there, older, wise, steeped in the scriptures who wasn't surprised at all.  “Brother Ananias, why would you have expected otherwise?  This is how our God does things.”  God dealt with the persecution of his people by making their persecutor one of them.  And Saul?  Well, he's as zealous for God as ever; Jesus has just given him new direction.  While the rest of the saints in Damascus were hiding, now that he can see again, Saul marches straight to the local synagogue to proclaim Jesus, risen and Lord.  Luke goes on: “At once he proclaimed Jesus in the synagogues, saying, “This really is the son of God!”  Everyone was astonished, and said, “Isn't this the man who caused havoc to those in Jerusalem who call on this name?  And here he is, coming to tie them up and take them off to the high priests!”  But Saul grew all the stronger, and threw the Jews in Damascus into confusion by demonstrating that Jesus is indeed the Messiah.” I bet.  Saul was one of the best of them.  He knew the scriptures and the promises of God inside out and upside down.  He was brilliant.  And he was passionately zealous for God.  And I expect—you know how when you figure something out that you've been wrestling with for a long time and it lights a fire under you and you get really excited to tell other people?—well, meeting Jesus lit that kind of fire under Saul.  It would take him a long time to really work it all through—he would go off to Arabia by himself to work it all through—but already he's been rethinking what meeting Jesus means about the God of Israel and about what it means to be Israel.  Even what it means that Jesus is the God of Israel.  And so he went to his fellow Jews to proclaim this good news.  To tell them that Jesus is the son of God.  This is, by the way, the first time in Acts we hear Jesus called “son of God”.  It was a big deal.  And then Luke says that the other thing Saul was eager to do was to explain to his fellow Jews that Jesus was the Messiah—or maybe it would better to say that the Messiah was Jesus.  Because given the context here in Acts and what we know of Paul later from his epistles and how he roots everything so deeply and richly in the Old Testament, I expect he was in the synagogue in Damascus reminding the people there of the scriptures and especially of these two ideas, these two characters: the son of God and the Messiah.  “Son of God” isn't used much in the Old Testament, but when it is, it refers to Israel.  God said to Pharaoh, “Israel is my firstborn son”.  But Jesus is also the son of David, the Messiah.  And God had promised that David would have a son who would build the temple.  God would raise him up and he would sit on David's throne.  “I will be a father to him,” God had declared in 2 Samuel 7, “and he will be my son.”  All this is swirling madly in Saul's mind and starting to take shape, to make sense.  And then there was Psalm 2, invoked by the first Christians as they faced persecution.  God confronts the wicked rulers of the world and declares that he has set up his King in Zion and that the nations will tremble before him.  He's the one to whom the Lord has made his firm decree, “You are my son, this day I have begotten you.”  Luke doesn't tell us exactly what Paul preached or even if he preached.  Maybe he just hung out at the synagogue and proclaimed the good news to whomever would listen.  But knowing Paul, I have to think he did some preaching.  And he reminded his people of God and of his promises and he appealed to their hope: God's promise to return to his people.  God's promise to set the world to rights.  God's promise to bring the nations under his sovereign rule.  And how all this is now coming true, how it's being fulfilled in Jesus the Messiah.  Through him God will reach out to the gentiles and bring them under his sovereign rule and make them his inheritance.  How the Messiah will rule them with wisdom and justice just as God promised.  This would be the heart of Paul's preaching: The risen Messiah is God's anointed King.  He's God's son, he shed his blood to purify us from our sins that he might bring us back from our long exile.  He's God's son who has built a new temple, a house for his Holy Spirit.  In him God's promises are being fulfilled.  2 Samuel 7, Psalm 2, Psalms 72 and 89 and 26 and 27.  God's promises.  Psalm about Israel's hope.  Psalms about the Messiah.  We know from the scrolls we've found at Qumran that how Paul was handling these scriptures was exactly the way other Jewish groups in his day were handling these scriptures and asking the same questions.  And struggling to find an answer.  Because no one ever dreamed that a man who was crucified could be the Messiah.  But Paul had met him, risen from the dead.  And the dots began to connect.  The royal psalms began to connect with the psalms of lament.  The great king who would rule Israel and the nations began to connect with the suffering servant who represented Israel.  And then it gelled: The king represents his people so that he can stand in for them.  So that what happens to him, happens to them—and what happens to them, happens to him.  And so the king died.  And then the king rose from the dead.  And in that great act, God had declared: “See!  This really is my son.  And with him I am well-pleased!”  Pleased with his beloved son—and through him, pleased with his beloved sons and daughters. And surely some believed.  But others were angry.  Verse 23: “After some days, the Jews made a plot to kill him, but Saul got wind of their plan.  They were watching the city gates day and night so that they could do away with him.  But the disciples took him by night and let him down through the wall, lowering him in a basket. When he got back to Jerusalem he tried to join the disciples, but they were all afraid of him, not believing that he really was a disciple.  But Barnabas took him, brought him to the apostles, and explained to them how he had seen the Lord on the road, and that he had spoken to him, and how in Damascus he had spoken boldly in the name of Jesus.  He was with them in Jerusalem, coming and going and speaking boldly in the name of the Lord.  He spoke, as well, to the Hellenists, who tried to kill him.  But the brothers heard of it and took him down to Caesarea. There they sent him off to Tarsus.  So the church in all Judaea, Galilee, and Samaria found itself at peace.  It was built up and gained in numbers, living in the fear of the Lord and the comfort of the Holy Spirit.” And Paul knew, this too is how God works.  He saved the brothers and sisters in Damascus from their persecutor.  But Saul, well, God humbles him.  He has to be lowered over the wall in a basket so he can run.  Sometimes that's also how God works.  He was preparing Saul for his missionary task and the struggles and dangers and humiliations that would come with it.  Even returning to Jerusalem, he is initially rejected by the apostles.  God bless Barnabas—the “son of comfort”—he vouched for Saul and told him that he really had met Jesus on the road to Damascus and that all the rest was, in fact, true, no matter how impossible it seemed.  And Saul then proved himself in Jerusalem, preaching to the Hellenists who promptly set about to kill him. And so Peter and the others packed him off.  Luke doesn't say exactly why.  Maybe the trouble his zeal for Jesus stirred up in Jerusalem was just too much right then.  Maybe they knew that Saul needed to go home to Tarsus, to begin his preaching with the people who knew him.  So—and not for the last time—Saul boarded a ship and set sail.  This would be the pattern for the rest of his life. Brothers and Sisters, Saul of Tarsus—Paul—knew better than anyone that Jesus changes everything.  That Jesus is the embodiment of God's goodness, his mercy, his love, and maybe most importantly his faithfulness.  Remember that last week we looked at that bit of Paul's writing in 2 Corinthians where he talks about the glory of God that was on display in the Exodus: at the burning bush, in the plagues, at the Red Sea, at Mount Sinai, in the cloud of glory that descended on the tabernacle.  And he wrote that Jesus upstaged it all.  The Messiah he met on the road to Damascus revealed the glory of God in a way Paul had never imagined possible.  Brothers and Sisters, may we encounter that same glory ourselves. I think for most—probably all of us—our experience of God's glory is far more hum-drum and ordinary and unsensational.  Maybe that's because, as far as being steeped in scripture and knowing the glory of God revealed there, we're a watered down Americano.  We're like those can of LaCroix that say they're orange flavoured, but the flavour is so weak—well—you wonder if it's just carbonated water that was bottled in a plant where there was a solitary orange sitting in the corner to imparts the tiniest hint of its essence.  Paul was the opposite.  And we need to aspire to be like him.  Pray that God will give us a hunger for his word and a desire to know him and to know the story.  My observation has always been that the better people know the story, the more saintly and the more passionate they are, the more zealous they are for the Lord and for his good news.  Steep yourselves in the scripture.  And meditate on your baptism and how Jesus has brought you through the water into life with him.  How he's plunged us into God's Spirit and given us new life.  And come to his Table.  Eat the bread, drink the wine, and recall what God has done for us in Jesus, in his incarnation, in his death, and in his resurrection.  Experience here the fulfilment of all God's promises that you might see his glory.  Then be the people who—like Saul who just couldn't stay quiet—make that glory known in the world.   Let's pray: Almighty and merciful God, by whose gift alone your faithful people offer you true and laudable service: Grant that we may run without stumbling to obtain your heavenly promises; that we might truly see and know your glory along the way; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

The purpose of the church is to spread the message of the gospel and to make learners. We have a record of the disciples proclaiming that message first to Jerusalem, then to Judaea and Samaria, and then to the world. Those who heard it would then go back to their homelands and tell what they heard. Colossians 1:18 VF-2270 Watch, Listen and Learn 24x7 at PastorMelissaScott.com Pastor Melissa Scott teaches from Faith Center in Glendale. Call 1-800-338-3030 24x7 to leave a message for Pastor Scott. You may make reservations to attend a live service, leave a prayer request or make a commitment. Pastor Scott appreciates messages and reads them often during live broadcasts. Follow @Pastor_Scott on Twitter and visit her official Facebook page @Pastor.M.Scott. Download Pastor Scott's "Understand the Bible" app for iPhone, iPad and iPod at the Apple App Store and for Android devices in the Google Store. Pastor Scott can also be seen 24x7 on Roku and Amazon Fire on the "Understand the Bible?" channel. ©2026 Pastor Melissa Scott, Ph.D. All Rights Reserved

Paul says in verse 14: “For you, brethren, became followersof the churches of God which in Judaea are in Christ Jesus.” The wordtranslated “followers” carries the idea of becoming imitators. The Thessalonianbelievers had never visited those churches in Judaea, but they had somethingvery important in common with them. They were suffering because of their faithin Jesus Christ. Paulcontinues: “For you also have suffered like things of your own countrymen.” Rememberwhat happened when Paul first came to Thessalonica in Acts chapter 17. Paulwent into the synagogue and for three Sabbath days reasoned with them out ofthe Scriptures, explaining and demonstrating that Jesus was the Christ. Somebelieved. A great multitude of devout Greeks believed. And a number of theleading women believed. But almost immediately, opposition arose. A mobgathered. Jason's house was attacked, and eventually Paul and Silas had toleave the city by night. But the persecution did not end when Paul left. Thenew believers were left behind to face it. Think about that. These were youngChristians. They had not known the Lord for many years. They didn't havedecades of Christian experience behind them. Yet when opposition came, theystood firm. That teaches us something very important. Genuine faith is notproven merely by how loudly we praise God when everything is going well.Sometimes it is proven by how faithfully we continue to trust Him whenfollowing Jesus becomes difficult. Paul says in verse 15 concerning those whoopposed the Gospel: “Who both killed the Lord Jesus, and their own prophets,and have persecuted us.” Paul then tells ussomething particularly serious in verse 16. Their opponents were: “Forbiddingus to speak to the Gentiles that they might be saved.” Thatwas the heart of the problem. They weren't satisfied simply to reject theGospel themselves. They wanted to prevent others from hearing it. And noticePaul's words: “That they might be saved.” There is the heart of theGospel! Why did Paul endure beatings, imprisonment, rejection, persecution,hunger, weariness, and eventually martyrdom? Because people need to be saved. Whydo we preach the Gospel? Why do we support missionaries? Why do we send theGospel around the world? Why do we share Christ with our neighbors, ourfriends, our children, and our grandchildren? Because people need to be saved. Paulunderstood that the Gospel is “the power of God unto salvation to everyonethat believeth.” Then Paul closes this section with a very solemn warning.He says that these opponents continued: “To fill up their sins alway: forthe wrath is come upon them to the uttermost.” Persistent rejection ofGod's truth has consequences. God is patient. God is longsuffering. God ismerciful. But God's patience should never be mistaken for God's approval. Therecomes a point when persistent unbelief and rebellion bring judgment. Thisshould not make us proud or self-righteous. It should make us compassionate andurgent about sharing the Gospel. We should never look at someone who rejectsChrist and think, “They deserve judgment.” Instead, our hearts should say,“They need Jesus.” Because apart from God's grace, every one of us would belost. AndI believe there is a wonderful connection between yesterday's verse and today'spassage. Verse 13 tells us that the Word works in those who believe. Verses 14through 16 show us what that working Word can produce. These Thessalonians hadreceived God's Word so deeply that when persecution came, they would notabandon their faith. Their circumstances changed. Their friends may havechanged. Their neighbors may have turned against them. But the Word of God wasstill working in them. Maybe today you are facing opposition or difficultybecause you have chosen to follow Jesus. Remember the Thessalonians. Rememberthe believers in Judaea. Remember Paul. And most importantly, remember Jesus.

"For which cause also I have been much hindered from coming to you. But now having no more place in these parts, and having a great desire these many years to come unto you; Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. But now I go unto Jerusalem to minister unto the saints. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain. And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints; That I may come unto you with joy by the will of God, and may with you be refreshed. Now the God of peace be with you all. Amen." Romans 15:22-33

12 And it came to pass in those days, that he went out into a mountain to pray, and he passed the whole night in the prayer of God.Factum est autem in illis diebus, exiit in montem orare, et erat pernoctans in oratione Dei. 13 And when day was come, he called unto him his disciples; and he chose twelve of them (whom also he named apostles).Et cum dies factus esset, vocavit discipulos suos : et elegit duodecim ex ipsis ( quos et apostolos nominavit) : 14 Simon, whom he surnamed Peter, and Andrew his brother, James and John, Philip and Bartholomew,Simonem, quem cognominavit Petrum, et Andream fratrem ejus, Jacobum, et Joannem, Philippum, et Bartholomaeum, 15 Matthew and Thomas, James the son of Alpheus, and Simon who is called Zelotes,Matthaeum, et Thomam, Jacobum Alphaei, et Simonem, qui vocatur Zelotes, 16 And Jude, the brother of James, and Judas Iscariot, who was the traitor.et Judam Jacobi, et Judam Iscariotem, qui fuit proditor. 17 And coming down with them, he stood in a plain place, and the company of his disciples, and a very great multitude of people from all Judea and Jerusalem, and the sea coast both of Tyre and Sidon,Et descendens cum illis, stetit in loco campestri, et turba discipulorum ejus, et multitudo copiosa plebis ab omni Judaea, et Jerusalem, et maritima, et Tyri, et Sidonis, 18 Who were come to hear him, and to be healed of their diseases. And they that were troubled with unclean spirits, were cured.qui venerant ut audirent eum, et sanarentur a languoribus suis. Et qui vexabantur a spiritibus immundis, curabantur. 19 And all the multitude sought to touch him, for virtue went out from him, and healed all.Et omnis turba quaerebat eum tangere : quia virtus de illo exibat, et sanabat omnes.St Bartholemew the Apostle is believed to be the same as the Nathanael that was praised by Jesus as the Israelite in whom was no guile. His name means son of Tholemy. He preached in India and Armenia. He was flayed alive and then beheaded in AD 71 for his faith.

Now on to one of my favorite stories in all the Bible.And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. (And this taxing was first made when Cyrenius was governor of Syria.) And all went to be taxed, every one into his own city.And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) To be taxed with Mary his espoused wife, being great with child.Luke 2:1–5I love this passage, because it underlines for me the reality of Jesus coming in the flesh. It underlines his utter dependence on Joseph and Mary. It underlines his complete vulnerability in the world. This is a really big event.

In today's narrative, we see the birth of Jesus, the plot to kill him, His earthly father protecting Him, some gentiles worshiping Him and others pretending to worship Him.  That's a lot of activity and concerns to juggle for a young family, especially given that they were far from their home.This is of course a great time for us and we celebrate the birth of Jesus.  But we should never forget the burden that Joseph, Mary and of course Jesus had on their shoulders.  I believe that little baby Jesus was unaware of what lay before Him, as were Mary & Joseph not fully aware of their futures but even at the time of Jesus' birth, forces were seeking to kill Jesus forcing Mary and Joseph to act to keep their precious child safe.So what were these forces and who were these gentiles?  Well . . .Let's get right to it.===Matthew 2:1-2 & 7-15  -  King James Version1 Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.7 Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared.8 And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.9 When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.10 When they saw the star, they rejoiced with exceeding great joy.11 And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense and myrrh.12 And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.13 And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.14 When he arose, he took the young child and his mother by night, and departed into Egypt:15 And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.***Hosea 11:1  -  King James Version11 When Israel was a child, then I loved him, and called my son out of Egypt.Send us Fan MailSupport the show===Please join my team in spreading The Word around the whole world by donating via CashApp at $TheChristQuarter.  Thank you!

The Temple Comes to Samaria Acts 8:4-25 by William Klock Remember back in Chapter 5, when Peter and John were arrested and brought before the priests and elders, and Gamaliel, one of the leading Pharisees, told his fellow council members: “Leave them alone.  If what they're doing is of human origin, it will come to ruin.  But if it's from God, you won't be able to stop them.  You might even be found to be fighting against God.”  They let Peter and John go that day, but since then they haven't been heeding Gamaliel's advice.  They stoned Stephen.  And at the end of last week's text Luke told us that Saul of Tarsus was going house to house, dragging men and women to prison and that, while the apostles remained in Jerusalem, everyone else was scattered through Jerusalem and Samaria.  And it turns out Gamaliel was right.  Neither Saul nor anyone else could stop what God was doing.  This new temple, not made with hands, not made of bricks and mortar, but instead of people, purified by the blood of Jesus and indwelt themselves by God's Spirit, this temple was going to fill the earth.  Persecution won't stop it.  Just the opposite, in fact.  Luke writes in Acts 8:4 [Page 1089 in the pew Bibles]: “Those who were scattered went all over the place announcing the word.”  These were people who knew, first hand, the transforming power of the gospel.  Many of them had been eyewitnesses to the risen Jesus.  They had seen signs and wonders, done by Jesus and then done by the apostles.  They knew, without a shadow of a doubt, that God was at work and Israel's hopes were being fulfilled.  There was no stopping them.  If they had to flee Jerusalem, so much the better.  Now the good news about Jesus would be proclaimed all over the place.  Think back to Stephen's speech before the Sanhedrin and how he'd highlighted how God works through rejection and persecution.  Joseph's brothers had sold him as a slave, but through their evil God delivered his people.  Ditto with Moses.  Pharaoh wanted all the baby boys of the Hebrews drowned, so Moses' mother put him in a basket and Providence floated him down the river right to Pharaoh's daughter.  And Jesus, the supreme example: The forces of evil and death rose up to do their worst in killing Jesus, but in doing so they played right into God's hands.  They concentrated themselves all in one place, in one great act, allowing Jesus to rise from death to conquer them.  So Saul of Tarsus, threatening the church?  God's going to use that to—to get the gospel out of Jerusalem, to all of Judaea—and even to Samaria. So Philip.  You remember Philip?  He was one of the seven in Chapter 6, whom the church chose and laid hands on to do the work that was taking the apostles away from their prayer and preaching.  Stephen was another of them.  When the church calls people and lays hands on them and commissions them to be servants of the gospel, there's no telling where that may lead.  So “Philip,” says Luke in verse 5, “went off to a town in Samaria and announced the Messiah to them.” I suspect no one would have thought—or wanted—to take the gospel to Samaria—at least not for a long time—even though Jesus had said that his church would take the gospel there.  But in the context of Acts, I think Luke wants to stress that even more than taking the gospel to Samaria, what Philip is doing is taking the temple there.  And that's pretty significant.  Samaria was the piece of land between the two Jewish territories, between Judaea in the south and Galilee in the north.  The Samaritans were the people who had lived there while the Jews were off in exile in Babylon.  We don't really know for certain the origins of the Samaritans.  They claimed—and they still claim, as they're still there to this day—that they're the descendants of what was left of the northern Israelite tribes after the nation was destroyed by the Assyrians.  The Jews claimed that the Samaritans were the people resettled in the land by the Babylonians after they'd sent the Jewish people into exile.  There's probably some truth to both.  Whatever the case, the Samaritans followed their own form of Judaism.  They had their own version of the torah, of the first five books of the Old Testament.  They rejected the Prophets and other books.  They looked forward to their own version of the Messiah.  They called him the Ta'eb or “The Returner”—the prophet Moses promised would come.  But maybe what's most important in the context of Acts, was that the Samaritans had their own temple on Mt. Gerizim.  The Jews would never let them anywhere near the temple in Jerusalem—they weren't real Jews and they had corrupted Israelite religion—but even if the Jews allowed them into the temple, the Samaritans would never go there.  As far as they were concerned, theirs was the real temple.  The Samaritans were a people utterly without God's presence. And now Philip finds his way there and carries the for real real temple to a people who didn't even know the old one.  And when God's temple arrives in Samaria, the people can't help but notice.  Verse 6: “The crowds, acting as one, clung to what Philip was saying, as they heard him and saw the signs he performed.  For unclean spirits came out of many of them, and several who were paralyzed or lame were cured.  So there was great joy in that town.” “But there was a man named Simon, who had lived in the town for some while and who practiced magic. He used to astonish the Samaritan people, giving out that he was some great personage.  Everyone, small and great alike, paid attention to him, and said, “This man is the one called ‘God's Great Power'!”  [Luke might be hinting that the people thought of Simon as maybe being the Ta'eb, the Samaritan “Messiah”.] They had been under his spell for some time, since they were amazed at the magic he could perform.  But when they believed Philip as he was announcing to them the message about God's kingdom and the name of Jesus the Messiah, they were baptized, men and women alike.  Simon too believed and was baptized, paying close attention to Philip.  When he saw signs, and great and powerful deeds, it was his turn to be astonished.” The devil was doing one thing in Judaea in a futile attempt to quash the gospel.  He was doing something else to the same end in Samaria.  He'd been doing it for a long time, leading the Samaritans away from God's torah and God's temple.  Now there's this man, Simon, who has enchanted these Samaritans with his magic.  Maybe it was just sleight of hand magic, but the way Luke, throughout Acts, contrasts magic with the power of the Holy Spirit, it seems like Simon actually did have some kind of power and if that power wasn't from God, it was coming from demonic forces of some kind.  That's just the sort of thing the devil would do to lead people astray.  But Philip, empowered by God's Spirit, it's obvious to everyone—even to Simon—his power was different and it was far superior.  Seeing it, these people believed the good news about Jesus that Philip was proclaiming.  And they did what believers do: they were baptised.  Like Israel following God through the Red Sea and into the promised land, in faith these Samaritan followed Jesus through the waters of baptism and into God's new creation. Samaritans embracing and giving their allegiance to Jesus may not seem like a big deal to us, but it was a really big deal to everyone involved.  Again, Samaritans and Jews didn't mix.  Even though Jesus had said that his disciples would take the good news to Samaria, they had no plan to go there—and probably little or no desire to.  But God had a plan to get them there, and when Philip does end up in Samaria, he doesn't let that hold him back.  It's pretty clear that these early believers thought of the gospel as something for Jews, but—hey—if gentiles came to them and wanted in, if Samaritans heard and believed, that was great.  They saw God at work in these people, even if these people weren't their evangelistic priority. And yet, something odd happens.  These Samaritans hear the gospel, see God at work, they believe, they're baptised, but there's something missing.  I suspect Philip noticed it immediately and sent word back to Jerusalem—excited on one hand, but concerned on the other.  Verse 14: “When the apostles in Jerusalem heard that Samaria had received God's word, they sent Peter and John to them.  When they arrived, they prayed for them, asking that they would receive the Holy Spirit, since up to that point the Spirit had come upon none of them; they had simply been baptized into the name of the Lord Jesus.  Then they laid their hands on them, and they received the Holy Spirit.” Like I said, something was missing.  The Spirit was clearly at work.  Faith in Jesus is a gift of the Spirit and no one comes to Jesus without the Spirit first moving in the heart.  But so far in Acts, when people believed and were baptised, they all had some kind of experience of being transformed by the Spirit  They were obviously different.  The Spirit did a work of new creation in them.  And they typically—and immediately—displayed supernatural gifts.  Some prophesied, some healed, some spoke in other languages, and so on.  Whenever we see God doing something new in the story of redemption, it's usually got miracles clustered all around it and we see this no less in the early days of the church.  Bringing Samaritans to Jesus was very much something new.  But this time the miracles didn't happen.  I expect Philip was surprised.  What was wrong?  So he sent word to Jerusalem and Peter and John decided to go see for themselves.  And, sure enough, something was missing.  These people had believed, but the Spirit—God—hadn't yet come to live in them  They were not yet part of the new temple. I don't know if Peter and John understood everything at this point.  I suspect that they just recognised that these new believers were lacking the indwelling Spirit.  It was weird and inexplicable at the time.  And so Peter and John just did the only thing that made sense: they laid their hands on these people and prayed that God would give them his Spirit.  And God did.  Luke doesn't say how it was obvious, but it was apparently obvious that the Spirit had filled the Samaritans.  And I think as time passed, Peter and John and the others started to figure out what God was doing in withholding the very thing—I should say, the very person—who fulfils God's promises to dwell with his people.  By the time Luke wrote, it all made perfect sense. You see, there was always a danger that the Samaritans would hear the gospel and believe, but that because of the divide between them and the Jews, the Samaritans would end up with a separate church of their own.  A lot of them would have been perfectly happy to have it that way and plenty of Jewish believers would no doubt be happy to have it that way.  But that would undermine the very gospel itself.  God doesn't have multiple people.  He has one.  With all our divisions in the church today, it's easy to forget this, but Jesus was clear: God has one people and one of the essentials of the gospel is that it heals the breaches, heals the divisions, heals the animosity between the people of the world.  We saw the first dramatic sign of this healing at Pentecost as the men there heard the gospel proclaimed in their own languages.  It was a dramatic reversal of the Tower of Babel episode.  And now it happens with the Samaritans.  God withholds his Spirit from them in order to get Peter and John to pray and lay hands on them and in that God makes it clear to everyone that they are all united in Jesus and the Spirit.  The apostles and the Jewish believers can't dismiss the Samaritan believers and neither can the Samaritans—with their long history of doing their own thing and having their own temple—neither can they act as if they have no need of or can be separate from the Jewish believers. We need to be careful we don't mistake Luke's point here.  We often read this passage at confirmations when the bishop lays hands on us and prays for us to be strengthened by the Holy Spirit.  But Luke wasn't thinking about confirmation.  Confirmation is a rite that developed centuries later.  Pentecostals and Charismatics use this passage to explain their experience, arguing that this passage proves that receiving the Holy Spirit is a second work of grace apart from baptism and conversion.  But that's not Luke's point either.  In fact, his point is that what happened with the Samaritans, with God withholding the Spirit, was unique—a one-off thing—that was necessary to ensure everyone knew that there is one church, one body and that our unity in diversity is one of the gospel's most powerful witnesses to God setting the human race to rights.  The whole thing that made this episode stand out was the delay in the Samaritans receiving the Holy Spirit, because the indwelling of the Spirit it not a second blessing or a second work of grace.  It's what happens when we believe and are baptised.  It's what makes us God's temple.  Jesus purifies us so that the Spirit can fill us. And then Simon the Magician. The gospel goes to a new place, but the same old problem comes up again.  In Jerusalem it was Ananias and Sapphira.  The devil crept in.  They let their love of money compromise the purity so essential to being God's temple.  They serve as a warning: Jesus purifies us so that we can be God's temple, but to remain God's temple requires continued purity.  And now the Samaritan believers their own warning about this.  Verse 18: “When Simon saw that the spirit was given through the laying on of the apostles' hands, he offered them money.  “Give me this power too,” he said, “so that anyone I lay my hands on will receive the holy spirit.”  “May your silver die with you!” retorted Peter. “Did you really think that God's gift could be bought with money?  You have no part or share in this word!  Your heart is not straight before God.  So repent from this wickedness, and pray to the Lord.  Perhaps he will forgive the scheme you had in your heart.  I can see that you are still stuck in the bitter poison and chains of unrighteousness.”  “Pray to the Lord for me,” said Simon in reply, “that none of what you've said will happen to me.”  After Peter and John had finished bearing witness and speaking the word of the Lord, they returned to Jerusalem, announcing the good news to many Samaritan villages.” Simon liked the status his magic gave him.  And now he sees something really amazing, something that clearly and dramatically upstaged whatever it was that he was doing.  And Simon wanted it.  But it wasn't so much the Holy Spirit that Simon wanted.  Tricks were nice.  He'd been doing them for a long time.  But what Simon wanted was the ability to control people.  He didn't want the Holy Spirit.  He wanted what he thought Peter and John had: he wanted the ability to lay hands on people and to give them the Spirit. And in that, Simon was exposed.  It wasn't about Jesus for Simon.  It wasn't about being God's temple.  It wasn't about being purified by the cross.  It wasn't about being part of God's new creation.  Simon was still firmly part of the old.  He wanted to use and control people for his own personal gain and prestige.  His old magic had been upstaged.  No one would be impressed by it anymore.   But if he could be like Peter and John, if he could lay hands on people himself and impart the Spirit to them, well, then he's be back on top of things.  For those who read The Magician's Nephew this month, he's like Uncle Andrew, seeing a new world being miraculously born around him and new life sprouting from the ground, and all he can think of is bring bits of iron to plant so they can grow into factories and battleships to make him rich. He was blind.  He heard the gospel.  He heard the good news about Jesus.  He saw the life the Spirit in these people and he saw new creation being born.  But he wasn't interested any of it.  He just wanted to be in control.  He saw it as a way to get rich.  So he offers to buy this gift from Peter and John—as if it was theirs to sell.  As if it was their power to impart the Spirit. But Peter and John had no such power.  They didn't go around laying hands on people and giving them the Spirit any more than a modern-day Anglican bishop or Pentecostal evangelist does so.  This was a unique situation.  God gives the Spirit, not men, not preachers, not bishops, not even apostles.  This was simply a case in which it was necessary for both the Jews and the Samaritans to understand that they were one people in Jesus and the Spirit. The crazy thing is that we still see this sort of thing despite all the warnings in scripture.  There are far too many people out there, preachers—people calling themselves “apostles”—offering the Spirit or his gifts for money, as if those gifts are the work of human beings and not God.  I expect that when Simon asked Peter and John to sell him this gift—one they didn't even actually have—Peter immediately remembered Ananias and then Sapphira falling dead at his feet.  Because he knew, this false idea needed to die.  If allowed to fester, it would corrupt the church. And so he rebuked Simon—who, by God's mercy isn't struck dead on the spot.  “You're no believer, Simon.  You're still stuck in the bitter poison and chains of unrighteousness.” Luke tells us that Simon asked them to pray for him so that he wouldn't fall under God's judgement.  I have to wonder if they told him about Ananias and Sapphira and left him quaking in his boots.  Luke doesn't tell us what happened to him, whether he eventually understood and actually believed the gospel or not.  What Luke wants to stress here, what we shouldn't lose of, is that the Spirit is not under human control.  The Holy Spirit isn't magic.  Magic is the human attempt to manipulate God.  Humans have been trying to figure out ways to do that ever since our fall.  Magic treats God like a vending machine.  Push B5 to get this or push D2 to get that.  Say this spell, offer this sacrifice—follow the right formula and you can control the divine.  The so-called “Prosperity Gospel” is a modern version of this.  But you don't have to be into the Prosperity Gospel or the Word-Faith movement to be guilty of thinking you can control God.  When we bargain with God, we're doing the same thing.  We think that if we offer God this or that, we obligate him to give us something in return.  Brothers and Sisters, God's been teaching his people from the beginning that he doesn't work this way.  He's sovereign.  He sends his Spirit as a mighty rushing wind and, as Jesus said to Nicodemus, “Those who are born of that Spirit are blown along with it.”  Those who surrender themselves to Jesus and the Spirit are blown into purity, blown into holiness, blown into godliness, blown into ministry and blown into mission.  That's what Luke shows us in Acts.  Jesus purifies us, the Spirit fills, and in those acts God make us his living temple.  A temple through which he will make himself known and through which he will eventually fill the earth with his presence. In this morning's Collect we asked the Lord to teach to us to ask for the things that please him.  Brothers and Sisters, if we understand ourselves to be his temple, his working model of new creation in the midst of the old, I can hardly think of a better prayer.  It's a prayer very much like “on earth as in heaven”.  A prayer that sets aside our own agendas and ask for God to bring us into his.  I'd like to close praying that Collect again. Let your merciful ears, O Lord, be open to the prayers of your humble servants; and, that we may obtain what we ask of you, teach us to ask for those things that please you, through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

Telling the Story: Part 4 Acts 7:35-53 by William Klock Not very long ago I got into an online discussion with someone about evangelism.  The people I was interacting with were telling me things like, “I don't confront, I just plant seeds” and “We're suppose to share the gospel, not tell the gospel” or “If people are getting mad at you, you're doing it wrong” and “Jesus just loved people.  He wasn't confrontational”.  I found myself wondering if these people read the same Bible I read.  And I was thinking about that whole conversation off and on these last few weeks as I've been working through Stephen's address—his very confrontational address—before the Sanhedrin. Because there's nothing namby-pamby or wishy-washy—or uh, I mean, “non-confrontational”—about Stephen's address.  I expect that if you set Stephen down in our context today and let him do what he did, a lot of modern Christians would be misquoting Matthew 7:1 at him.  You know, “Judge not lest ye be judged.”  But, of course, being confrontational, calling people to repent, proclaiming the good news about Jesus and the truth that he is Lord as something more than just another choice on the religious smorgasbord has nothing to be with being judgemental.  It has everything to do with knowing and having experienced the reality of God's goodness in Jesus and the Spirit and it's about having a vision, a hope of this broken creation—and of humanity—set to rights and God coming to dwell with us forever. We've made our way through Stephen's address over the last three Sundays.  They accused him of blaspheming the torah and the temple and Moses and instead of defending himself, Stephen instead told the story they all knew so well.  But going back to Abraham and working through it all the way to their present day, he showed how the law and the prophets, the torah and the temple had been signposts pointing the people to Jesus the Messiah.  And so it wasn't Stephen who was blaspheming torah and temple—it was them—because they'd rejected Jesus.  The Christians were the true followers of the law and the prophets, the true children of Abraham and Moses, because they recognised that that's what the story was working toward all this time.  But that wasn't what they wanted to hear.  But if we've heard the story that Stephen told, we ought to be prepared.  Rejection is how God often works.  Joseph had been rejected, but God worked something amazing from it.  Moses was rejected, but God worked something amazing from it.  Jesus was rejected, but God worked something amazing from it.  So if Stephen is rejected, we can be confident God will work something amazing from it.  I think they understood, which made them all the more angry, because they understand: if they reject Stephen, they're actually playing right into his narrative.  But they do it anyway. We'll pick up with Acts 7:54.  [Page 1088 in the pew Bibles.]  Luke tells us: “What Stephen said was a blow right to the heart. When they heard it, they gnashed their teeth against him.” Picture them, sitting in their dignified counsel, the priests and leaders of Israel.  But there's no response they can give that won't condemn them, so they just sit there glaring at him as they gnash their teeth. To us that's probably just a picture of rage, but Luke is pulling this image of gnashing teeth from the Old Testament—particularly from the Psalms—where it's always the wicked who gnash their teeth at the righteous or the wicked who gnash their teeth in frustration, aguish, and rage at God after finding themselves on the wrong end of his judgement.  Luke wants to make it clear that these are the leaders of Israel—the men who were supposed to know and to represent God—but instead they've rejected his Messiah and are revealing their wickedness.  Think of Jesus in John 8, addressing a crowd of angry scribes and Pharisees.  “We've got one father and that's God,” they yelled at him.  And he said back, “If God were really your father, you would love me, because I come from God…No, you are from your father, but your father is the devil.” And then, in stark contrast, Luke describes Stephen in verse 55: “He, however, was filled with the holy spirit, and looked steadily up into heaven. There he saw the glory of God, and Jesus standing at God's right hand. ‘Look!' he said. ‘I can see heaven opened, and the son of man standing at God's right hand!' They've rejected Jesus.  They sit there, almost demonically gnashing their teeth at him—the posture of the wicked who stand condemned before God.  And Stephen stands before them full of the Spirit and with the very vision of heaven those men had longed for.  Luke said at the beginning of all this that as they looked at Stephen his face was like the face of an angel.  And Stephen shouts out to them, “Look!”  I can imagine them looking around, wondering what he's insisting they look at, because of course, no one else is seeing what he sees.  But the fact that his own face had been transformed—or even transfigured—says that he must have been seeing something and they knew it.  And he goes on, “I can see heaven opened and the son of man standing at God's right hand!” I think that whenever I've read this, I've tended to picture Stephen looking up, pointing past the ceiling of the room they were in, as if he's been given a glimpse into—you know—heaven—up there.  But the more I think about the imagery and context here, I don't think that's it.  I think we should be thinking back to episodes like the one in 2 Kings 6.  Israel was under attack by the Arameans.  The Prophet Elisha and his servant, Gehazi, were staying in the city of Dothan when it was surrounded by the Aramean army.  They woke up in the morning to see the huge army surrounding the city and Gehazi began to worry.  “What shall we do?” he asked Elisha.  And Elisha calmly told him, “Don't be afraid, for those who are with us are great than those who are with them.”  I picture Gehazi standing there wringing his hands.  And so Elisha prays, and as he prays, Gehazi's eyes are opened and on the hills all around he sees horses and chariots of fire surrounded the Aramean army.  And that heavenly army didn't arrive when Elisha prayed, like heaven, it was there all along.  The miracle was simply God's gracious allowance to open the eyes of Elisha's servant to see it. It's a reminder that heaven isn't up there, some far away place.  Heaven is here.  God created earth and heaven to overlap, for us to live in his presence.  Our sin has driven a wedge between the two.  But God and his realm are never far away.  As Gehazi was reassured that day as he saw a glimpse of heaven, so Stephen was reassured as the stood before the Sanhedrin.  As the highest court of the Jew was about to render a judgement against him and condemn him to death, I think we should understand what he saw as a sudden revelation of the heavenly court.  And there stood Jesus, the son of man.  The son of man was the character in Daniel's vision who rose to take his throne at God's right hand and from there to quelled the angry kings and nations that raged against God.  And now Stephen sees the ascended Jesus, not now sitting on his throne as Lord, but standing at the right hand of God, the great judge, to act as his advocate and witness.  The court of Israel was condemning him to death, but the heavenly court, the heavenly judge was ruling in his favour. What's interesting about this comparison between the chariots of fire and Stephen's vision of the heavenly court, is the result, the aftermath, the response of God's man.  Because the chariots of fire didn't swoop down to crush the Aramean army.  Instead, Elisha prayed again and God blinded the Arameans.  And Elisha then went out and convinced the blinded Arameans to follow him to Samaria, where Elisha prayed again and the Lord opened their eyes.  The king wanted to slaughter Elisha's “prisoners”, but Elisha warned the king.  It wasn't the king who defeated and captured them, God had done that.  So instead the king prepared a feast for them and then sent them on their way home.  This was Israel in one of her finer moments, obeying God, being light to nations, making known the grace and glory of God.  And I'll come back to it shortly. I think Luke's main point in telling us about this heavenly vision of Stephen's ties in closely with the theme of Jesus and the church being the new temple—something that comes up over and over through Acts.  Remember that for the Jews the temple was the supposed to be the place, not just where heaven and earth overlapped, but the thin place between them where God's people could meet him.  Not fully, of course.  His presence was in the holy of holies where no one could go.  But if they offered the sacrifices that would purify them from the stain of sin and death, they could draw near.  The irony was that God's presence had been gone from the temple for hundreds of years.  They'd rebuilt it when they returned from their exile in Babylon, but God's presence had never come back.  As if God was hinting to them there was something new and better to come.  And Stephen's been preaching on that theme.  The old temple was a signpost pointing to Jesus and to a new temple, not this time made with hands, but established by God himself and filled with is Spirit.  And in as much as I expect this miracle vision of the heavenly court was a gift to Stephen to encourage him—even though he doesn't seem to have needed much of that kind of encouragement—the gospel was enough—it highlighted to everyone present that day the thing that Isreal so longed for in the temple—the convergence of heaven and earth—was now happening in Jesus and his people. And while Stephen's vision seems to be unique in Christian history, we see saint after saint, martyr after martyr going to their deaths with the same sort of calm and composure that we see in Stephen.  I have to wonder if God has given others similar visions to which, for obvious reasons, we simply aren't privy.  Polycarp, Perpetua and Felicity, Ignatius, Thomas Cranmer, Nichols Ridley, Hugh Latimer, Maximillian Kolbe—all died with the gospel and prayers for those who killed them on their lips.  Brothers and Sisters, that's the witness of men and women who are confident in the gospel, in the lordship of Jesus, and in the hope of resurrection and new creation.  These are men and women who understood what the gospel is—not good advice, not another option to try on the religious smorgasbord, not something you should give a try; they knew it to be true and they knew it to be truly good news—the way, the truth, and the life.  They knew the grace of God so powerfully, that they went to their deaths praying that those who killed them would one day know it. So Luke goes on in verse 57: “But they yelled at him at the tops of their voices, blocked their ears, and made a concerted dash at him.  They bundled him out of the city and stoned him.  The witnesses laid down their cloaks at the feet of a young man named Saul.  So they stoned Stephen.  “Lord Jesus,” he cried out, “receive my spirit.”  Then he knelt down and shouted at the top of his voice, “Lord, don't let this sin stand against them.”  Once he had said this, he fell asleep. “Now Saul was giving his consent to Stephen's death. That very day a great persecution was started against the church in Jerusalem. Everyone except the apostles was scattered through the lands of Judaea and Samaria. Devout men buried Stephen and made great lamentation over him. 3 But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison.” It's not just that Stephen stood firm on the gospel before the Sanhedrin and it's not just that he had a vision of heaven in which he was vindicated and could go to his death with calm and confidence.  His prayer for his enemies speaks volumes—it's a powerful witness—to the gospel itself. I can't image what it was like for Stephen.  In high school I was hit in the throat by a softball trying to catch someone's pop fly.  It hurt. Apparently I was lucky it didn't crush my trachea.  And that was a softball.  Stephen stood there—and I expect pretty quickly knelt and then lay there—as people threw rocks at him.  The biggest rocks they could find and still throw with force.  It was an absolutely brutal way to die and I can't imagine what kind of sadistic person would take joy in doing it to someone.  I guess that's yet more testimony to the influence the gospel has had on our culture.  And there, at a little distance stood Saul of Tarsus, having given the green light to the angry mob, supervising them as they threw their stones.  Keeping guard over their coats.  But as the rocks were hitting Stephen—imagine a rock breaking your jaw, crushing your nose, breaking your skull—Stephen cried out to God.  He cried out for mercy on those who were killing him. And that stands out as another witness to the gospel.  Because the whole going to a martyr's death, calmly and confidently and stoically, that's admirable, but other people had done that before Stephen.  About two centuries before, in the days when the Greek king, Antiochus Epiphanes, ruled Judaea, there had been a lot of Jewish martyrs.  Antiochus wanted to break the Jews, get them to forsake their “law”.  Get them to become more Greek, and they'd be an easier people to rule.  And so he desecrated their temple.  He made it illegal for them to circumcise their sons.  And his soldiers would round up the openly rebellious and force them to eat pork on pain of death.  2 Maccabees 7 tells the story of one family of Jewish heroes.  Seven brothers are tortured and, one by one, martyred as they stand firm in their faith, as they refuse the soldiers' order to eat pork.  They bore witness to their faith in God, to their hope in the future resurrection of the dead, but they also call down horrible curses on those pagan soldiers as they died.  With their last breath, they called down God's judgement on their enemies. But Stephen: Like those Jewish martyrs, he stood firm in faith.  He warned his accusers and his killers of God's coming judgement.  But he didn't lay it down as a curse.  He laid it down as a warning, a call to repentance—and with his last breath, a prayer for grace.  One of those Maccabean martyrs had yelled out, “This mighty power will torture you and your descendants!”  And Stephen, raised on those same stories of the martyrs, he saw that same divine persistence, but in light of Jesus he saw it very differently.  Stephen knew there is no escaping the Hound of Heaven.  But instead of divine judgment pursuing his enemies, he saw divine grace hounding them, the redeeming love of God pursing them—and if they would not be caught by it—it would pursue and catch and enfold and transform their descendants.  Somehow, someday the grace of God in Jesus, the renewing power of the gospel would catch them, because—Stephen was absolutely certain—that power will one day change the entire world.  That was the point of his powerful speech before them, after all.  From Abraham to Joseph, from Jospeh to Moses, from Moses to Jesus.  That's what the story is about: the grace and glory of the God of Israel to save his creation—not just Abraham's family—but all of creation.  It's about God, in love, giving himself to purify us from the stain of our rebellion, so that he can come home to live with us.  To restore heaven and earth.  And that gospel knowledge, that good news changed everything for Stephen. Brothers and Sisters, think about this.  Imagine people knew nothing of Jesus or the gospel or Christianity other than the astounding fact that Christian martyrs go to their deaths, not hurling curses, but calling down blessing and forgiveness from heaven on the very people torturing and killing them.  That, in itself, says something powerful about Jesus and the gospel and Christianity.  That in itself, would, I think, make a lot of people constructively curious.  That this is what we see from Christian martyrs down through history is witness to the gospel and to the very nature of our faith in the God of love who shed his blood to reconcile his enemies to himself.  A witness to the Jesus who, as he died on the cross, prayed that those who killed him would know God's forgiveness. Would that we, Brothers and Sisters, would be captivated by this same gospel of grace and the same sure and certain hope of reconciliation and resurrection and new creation.  Because our generation of Christians seems to be losing it.  We no longer think of the gospel as good news to proclaim, but as good advice to share, because Jesus is no longer the way, the truth, and the life, but now a way, a truth, a life.  We no longer have a clear hope and vision of creation set to rights by Jesus, maybe because we twisted this idea of “heaven” into a distant, ethereal, disembodied realm, instead of God's realm, present, but unseeable because of our sin.  And so we're afraid to speak of sin as that great evil that keeps us from God and we're afraid to call people to repentance and we're afraid to speak of that day when God will, once and for all, wipe the last traces of sin and evil from the world, to heal the breach between heaven and earth, to pull out the wedge we've so firmly driven between them.  And, in the same way, having consigned Jesus' lordship to a distant heaven, we fear to proclaim that most basic Christian creed—the one carved on our lychgate: “Jesus is Lord”.  Lord, not just in a far away heaven, not just someday in a far away future, but here and now. Brothers and Sisters, we need Stephen's witness just as much as the Sanhedrin did that day.  I pray that we would take it to heart.  And if we lack his confidence, if we lack his hope, if we lack his vision, or if—in contrast to Stephen—we find ourselves gritting our teeth in anger and calling down curses on our enemies, that the Lord would give us a clear vision of his grace, of his kingdom, of his glory.  Amen.

Telling the Story: Part 3 Acts 7:35-53 by William Klock “Made by hand.”  When we see that, it usually means something good, doesn't it?  Someone careful hand crafted this thing.  Carefully stitched it together.  Put care into baking it.  You can probably trust it, because it was well made.  And, of course, it was made with love. But if we went all the way back to ancient Israel, “Made by hand” had a very different meaning and connotation.  For us it (usually) signals something good; for them it signalled idolatry.  “Made by hand” said that this thing was not made by God or that God had not commanded it to be made, but wicked humans made it anyway.  And when it came to things involved in worship, it meant idolatry. This idea has come into our language too.  You'll sometimes hear Christians—usually on the Puritan end of the spectrum—talk about this or that thing in worship or this or that doctrine being “man-made”.  The Puritans called it the “Regulative Principle” and the idea was that everything Christians do in worship should either be something God explicitly commanded (like reading the Bible or singing or preaching) or something that good and necessary consequence demands. We Anglicans follow what's called the “Normative Principle”, which means that we have freedom in our worship, as long as what we do is not forbidden by scripture or goes against biblical principles.  But you'll often hear folks who follow the Regulative Principle say things like, “Your liturgy or your hymns are ‘man-made'” or “Your traditions of using musical instruments or observing Easter, Christmas, and other holy days are ‘man-made'” and by that they mean that they're unbiblical and wrong.  Some would go so far as to call these things “idolatry”. The “RP” isn't our tradition, I think more than anything else in Protestantism it has led to sinful, ungodly, and unwarranted schisms, but I do respect the fact that it grew out of a commitment to take worship very seriously.  People who follow it understand that how we worship God is serious business, not something frivolous.  I think most Christians today err in taking zero care in how they worship God.  But you can't read the New Testament and you certainly can't read the Old Testament without realising that how we worship is serious business.  God takes it seriously and so should we.  I'll come back to this, but keep it in the back of your mind as we work through the end of Stephen's speech. I want to pick up where we left off in Acts 7.  We've been making our way through Stephen's speech before the Sanhedrin—the body of Jewish elders.  He's been accused of blasphemy and of speaking against torah and the temple and Moses.  And instead of defending himself, what he's done is to tell the story of Israel and Israel's God.  He's telling it in a such way that they should—hopefully—see that he's not speaking against any of those things that defined them as Jews.  He's telling the story in such a way that they'll see—hopefully—that the gospel is not a departure from Israel's story, but rather the very culmination of it—the very thing that torah and temple and Moses were pointing toward all along.  And so he began with Abraham and the call of Israel, and then Joseph, and then Moses.  And as he's telling not just the story, but their story, he's highlighting its themes of forgiveness and grace and also that when God acts, when God does new things, it's almost never what anyone expected—but afterward you can always see that, in fact, the signposts had always been pointing to that new thing.  Like I said last week, the figure of Moses towers over the story of Israel and Stephen knew that.  But he also knew, as Moses towered over the story, he did so like a signpost, with his arm outstretched, pointing the people straight to Jesus.  He knew, you can't use Moses to argue against the gospel. So let's pick up at Acts 7:35 where we left off. [Page 1087 in the pew Bibles, way down in the very bottom right corner of the page.] “So,” Stephen continued, “this same Moses—the one they rejected, saying, ‘Who made you a ruler or judge?'—this is the man God sent as ruler and redeemer, by the hand of the angel who had appeared to him in the bush.  He did signs and wonders in the land of Egypt, and led them out, through the Red Sea and for forty years in the wilderness.  This is the Moses who said to the sons of Israel, ‘God will raise up a prophet like me from among your brothers.'  And this is the one who was in the assembly in the desert with the angel who had spoken to him on Mount Sinai, and with our ancestors; and he received living words to give to us.” Stephen's continuing the story of Moses he began in last week's text.  Moses was rejected by his own people—at least at first.  And there was nothing controversial in telling this part of the story.  And there's nothing controversial in his reminding the Sanhedrin that despite that early rejection, Moses was indeed the ruler and redeemer the Lord had sent to his people.  Moses did signs and wonders in both Egypt and in the wilderness.  He's the one who parted the Red Sea.  He's the one who met God on the mountain and came down with God's living words, with the torah and with the instructions for the tabernacle.  And—Stephen makes a really important point here—Moses was also the one who told the Israelites that he was not the end-all-be-all of rulers, redeemers, or messiahs, because one day the Lord would raise up a “prophet” from amongst them—a prophet in comparison to whom Moses would pale. The Sanhedrin knew he was talking about Jesus.  The people had already suspect that Jesus was this greater prophet whom Moses had prophesied.  More than once he was asked, “Are you the prophet who is to come?”  So Stephen's making it clear, just as Moses had been rejected by the Israelites of his day, so Jesus was rejected by the Israelites of his.  We've touched on this last week. But now Stephen takes it a step further.  Look at verse 39.  It's not just that Moses was rejected by his people in the days before he was actually called by God.  The more embarrassing thing for Israel was that they'd rejected Moses after he'd been called, after they'd been through the Red Sea, after they'd seen the signs and wonders and had the torah and the tabernacle.  Stephen goes on: “This is the one whom our fathers had not wanted to obey, but instead rejected him and turned back in their hearts to Egypt, by saying to Aaron, ‘Make us gods who will go before us; for this Moses, who brought us out of the land of Egypt—we don't know what has become of him!'  They made a calf in those days, and offered sacrifice to an idol. They celebrated things their own hands had made.” Remember what happened in Exodus?  Moses went up the mountain to meet God.  And he was up there for forty days and nights receiving the law.  And the people became afraid.  They thought that Moses surely must have died on the mountain, so they gave Aaron their gold and implored him to make a golden calf, an idol, so that they could have a god who would protect them.  It was a shameful moment for Israel.  They'd just received the Ten Commandments.  They'd just been told by God: You shall have no other gods.  You shall not make a carved image.  And Moses had asked them, “Will you do all these things?  Will you give yourself to the worship and service of the God of your fathers, the God who has saved you from Egypt?  The God who has decalared, ‘I will be your God and you will be my people?”  And the people had enthusiastically declared, “We will!  All this we will do!”  And just days later, they didn't. As eating the forbidden fruit was the primal sin of the human race, idolatry was the primal sin of Israel: worshipping something as if it were God when it wasn't.  Aaron had tried to explain to Moses that he'd merely thrown the gold into the fire and that the calf had formed and jumped out of its own accord, but everyone knew that's not how it works.  Idols are made by human hands and the prophets drove that point home over and over down through Israel's history.  To worship an idol was absurd.  The pagans were fools for doing so.  First, you create a god with your own hands and then you worship it.  “How stupid is that?” the prophets asked.  And yet the golden calf wasn't the last time Israel would worship an idol.  That primal sin came back over and over and over.  When Jeroboam rebelled and led ten of the tribes of Israel to form their own nation, he set up two golden calves, one at Bethel and one at Dan to discourage his people from going to the temple in Jerusalem.  No matter how devoutly Israel worshipped the Lord, idolatry was never far off.   Look at verse 42: “Then God turned and handed them over to worship the host of heaven, as it stands written in the book of the prophets: ‘Did you bring sacrifices and offerings to me in those forty years in the wilderness, O house of Israel?  You took up the tent of Moloch, and the star of your god Rhephan, the carved images you made to worship! I will remove you beyond Babylon!'” Stephen quotes Amos 5.  Even during Israel's honeymoon period with the Lord, Amos condemned them.  Even then, while they brought their sacrifices to the Lord, they were worshiping pagan gods like Moloch and Rhephan and all the “host of heaven”. So the Jewish priests and rulers have charged Stephen with blasphemy and now he turns the tables.  He never actually defends himself.  Instead, he retells the story of Israel from the beginning and shows how it leads straight to Jesus and now, again, he turns the tables on them.  He accuses them of the very thing they've charged him with.  Just as Israel had rejected Moses, so Israel's priests and rulers have rejected Jesus.  And—since their most significant charge seems to have been that he was speaking against the temple—and that was precisely the same charge on which Jesus was arrested and crucified—Stephen makes his second point or his second charge against them.  Verse 44: “Our ancestors had the ‘tent of meeting' in the desert. [That's another name for the tabernacle.] God had commanded Moses to make it according to the pattern which he had seen.  Our ancestors in their turn brought it in when, with Joshua, [meaning they brought it with them into Canaan, the promised land] they dispossessed the nations whom God drove out before our ancestors, and it was there until the time of David.  David found favour with God, and requested permission to establish a Tabernacle for the house of Jacob.  But it was Solomon who built him a house. [Stephen is referring to the permanent temple in Jerusalem.]  Now his key point: “The Most High, however, does not live in shrines made by human hands. The prophet put it like this: ‘Heaven is my throne, and earth my footstool! What sort of house will you build me, says the Lord, Or what place will you give me to rest in?  My own hand made all these, did it not?' Yes, David planned the temple.  Solomon built it with the Lord's blessing.  But Stephen quotes Isaiah 66.  The Prophet Isaiah had rebuked the people using the very words that Solomon had prayed at the dedication of the temple.  It is God who has made all things.  The idea that human beings can make anything—even the temple—that can contain God, well, that's the real blasphemy.  Solomon knew that with this glorious temple on the mountain top, that with God's presence manifest in a cloud of glory, that Israel—always prone to idolatry—would start to think that they had God in a box—to put as we might put it.  Solomon warned them.  Isaiah warned them.  And now Stephen is pointing his finger at the Sanhedrin and is saying, “When Jesus said he'd tear this building down and rebuild it in three days, he wasn't blaspheming it.  When I said that this is precisely what Jesus has done and when I say that Jesus has, indeed, built a new temple by purifying a new people and filling them with God's own Spirit, I'm not the one blaspheming the temple.  No!  You're the one's blaspheming God!  You think you've got God in a box.  You're thinking like the pagans.  You've gone back to our people's primal sin!  Heaven is God's throne and earth his footstool.  The entire cosmos he's made cannot contain him.  What fools you are to think your puny temple can contain him!  The temple was the signpost pointing the way to what God's done in Jesus and the Spirit.  It was the signpost telling us all along that God's plan was one day to enter this world as one of us, as the Righteous One, so that he could rescue us—from sin, from death, from the idolatry that has plagued us from the beginning—by filling us with his Spirit and turning our hearts of stone into hearts of flesh.  By filling his people, not so we can guard it a box of stone, but so we can carry his presence to the ends of the earth.  But just like our ancestors, you refused God's redeemer because you couldn't let go of your building, your box made by hands.” You can almost imagine Stephen standing there in front of the Sanhedrin and with him stand Moses and Isaiah and Amos and all the other prophets nodding at his words.  He closes his speech in verses 51-53: “You stiff-necked people! Your hearts and ears are uncircumcised! You always resist the holy spirit, just as your ancestors did before you!  Which of the prophets did your ancestors not persecute? And you killed those who announced in advance the coming of the Righteous One—and now you have betrayed him and murdered him.  You received the law at the command of angels, but you didn't keep it!” They were the people God had chosen to steward his glory.  They were the keepers of the great story of God and his redemptive plan.  They, of all people, should have known better, but when the story came to its climax, they refused to listen.  They'd stried to slam the book shut.  It's not just that they rejected the Messiah and handed him over to the pagan Romans to be crucified.  Stephen's point is that they were doing what idolatrous Isreal had always done.  Even though the kind of obvious idolatry that had got them exiled to Babylon had been rooted out since their return to Judaea, they were still at heart idolators.  As Stephen recounts the story of Israel, what we find is that it's not just a story of redemption.  It's also a story of rebellion that reminds us how desperately humanity needs God's redemption.  Even the people with the law and the temple, even the people with Moses and the Prophets suffered from the same rebellious attitude that infects the human race.  As Calvin once put it, the rebellious human heart is a factory of idols.  We can take even the good things of God and turn them into idols as the Jews had done. Stephen takes the high ground.  He stands with Abraham and  Moses, with Solomon and David, with Isaiah and Amos.  The Sanhedrin, for all their moral posturing and charges of blasphemy, Stephen opens the book they'd slammed shut and shows that in reality they stand with Joseph's wicked brothers, with the Israelites who rejected Moses, with the Israelites who had given their gold to Aaron to cast a golden calf, with Jeroboam and all the others who had set up idols throughout the land.  The temple was good, but it was made with hands.  God had promised through the Prophets that one day he would make another, a better temple—and it would be better precisely because it wasn't made by human hands. Brothers and Sisters, that's us.  And as I was thinking and meditating on this over the last few weeks, I was wondering what this means for us.  I think the biggest takeaway from Stephen's speech—at least this part of it—is simply to hear him proclaim the glory of the God who has become present with us in Jesus, the Righteous One.  Jesus has, like a greater Moses, delivered us from our bondage to sin and death.  I don't think it's likely that we're going to end up like the Sanhedrin, rejecting Jesus and the Spirit in favour of the temple and the torah. But, I do think there's a warning here, even if it's a little oblique.  Brothers and Sisters, it can be very easy for us to make idols out of otherwise good—and even essential—things.  In an age of apostasy—and especially for those of us who came out of the battles for orthodoxy within Anglicanism, it can be very easy to make an idol of our theology and of our orthodoxy.  We can make idols of the traditional Prayer Book, of the old hymnals, of our classical Protestant worship.  Good things.  Orthodoxy—right doctrine, right theology, right understanding of God and of ourselves—is absolutely essential.  But Brothers and Sisters, none of these things stand in place of Jesus; none of them stands in the place of the Spirit; none of them stands in place of the Triune God.  None of them ought to undermine the unity that Jesus and the Spirit have given us with other believers.  Bp. Cummins understood this and it's why the Reformed Episcopal Church exists: because Bp. Cummins knew that Christian unity is rooted not in bishops or in sacraments, but in Jesus the Messiah.  It's good to be right in our doctrine and practise.  We should take theology and worship seriously, but we should also be humble about them.  We should acknowledge that despite our best efforts, none of us will ever—at least not this side of eternity—have a perfect theology or perfect worship.  And we ought always to guard against pride, because being proud in our imperfect theologies and imperfect worship inevitably causes us to treat them as idols.  We lose our focus on Jesus.  And no matter how right we may be, we lose our witness and cease to give glory to God. So let Stephen be a reminder to us to keep Jesus at the centre of our being and of our life together, at the centre of our church.  Let our good doctrine and our good worship be the things that keep him there.  But let him always be our God, let him always be the one we worship and glorify.  And, I think, if are faithful in that, we will be faithful in giving glory, not to ourselves, not to our theology, not to our Prayer Book, not to anything made with hands, but to the God of glory. Let's pray: God of glory, as we hear your word, as we learn the story of redemption, teach us to see and to keep Jesus, the Righteous One, always at its centre.  Give us the grace and wisdom necessary for sound doctrine and worship, not that we be “right”, but that we might always keep Jesus at the centre of our life together, that we might worship you and faithfully make your glory known to the ends of the earth.  Amen.

fWotD Episode 3366: Diaspora Revolt Welcome to featured Wiki of the Day, your daily dose of knowledge from Wikipedia's finest articles.The featured article for Thursday, 23 July 2026, is Diaspora Revolt.The Diaspora Revolt (115–117 CE, Hebrew: מרד הגלויות, romanized: mered ha-galuyot, or מרד התפוצות, mered ha-tfutzot, 'rebellion of the diaspora'; Latin: Tumultus Iudaicus), sometimes known as the Second Jewish–Roman War, was a series of uprisings launched by Jewish diaspora communities in several eastern provinces of the Roman Empire during the final years of Emperor Trajan's reign. Hostilities began while Trajan was engaged in his Parthian campaign in Mesopotamia, creating a favorable opportunity for rebellion. Ancient sources do not specify the motivations, but they were likely shaped by the Roman destruction of the Second Temple during the First Jewish Revolt in 70 CE, long-standing tensions between Jews and Greeks, the Fiscus Judaicus tax, messianic expectations, and hopes for a return to the Jewish homeland, Judaea.The uprisings broke out almost simultaneously in Egypt, Cyrenaica and Cyprus. Rebel attacks were directed mainly against locals rather than Roman authorities, with ancient authors such as Cassius Dio and Eusebius, as well as epigraphic evidence, reporting extreme violence. There is also a reference in Eusebius to Roman actions against Jews in Mesopotamia, though these events appear to have formed part of a broader local resistance to the Roman invasion of the Parthian Empire, rather than another Jewish uprising.Marcius Turbo, one of Trajan's top generals, was dispatched to suppress the uprisings in Egypt and Cyrenaica. Literary sources suggest that the Jewish population in these regions faced severe reprisals. Meanwhile, General Lusius Quietus quelled the rebellion in Mesopotamia and was subsequently appointed governor of Judaea. It was during this period that the poorly understood Kitos War may have occurred in Judaea, apparently involving unrest among the Jewish population. The diaspora uprisings were likely suppressed before autumn 117, just prior to Trajan's death; however, some unrest may have persisted into the winter of 117–118.The Diaspora Revolt led to the devastation, and in some cases the annihilation, of Jewish communities in Egypt, Cyrenaica, and Cyprus. Significant damage to buildings, temples, and roads is well attested in Cyrene and other parts of Cyrenaica. A festival celebrating victory over the Jews was still being observed eighty years later in the Egyptian city of Oxyrhynchus. The war is also believed to have ended Alexandria's early Christian community, which was largely of Jewish origins; the later non-Jewish Christian community adopted traditions that had originated in the city's Jewish population. Thirteen years after the diaspora uprisings, perhaps seeking to eradicate the seat of Jewish unrest, Emperor Hadrian re-founded Jerusalem as a Roman colony; in response, the Jews of Judaea launched the catastrophic Bar Kokhba Revolt. In the aftermath of the Diaspora Revolt, the largest Jewish diaspora communities were concentrated in Mesopotamia, Asia Minor and Italy. Jewish communities reestablished themselves in Egypt, Cyprus, and Cyrenaica during the 3rd–4th centuries CE, though they never reached their former prominence.This recording reflects the Wikipedia text as of 00:51 UTC on Thursday, 23 July 2026.For the full current version of the article, see Diaspora Revolt on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm generative Niamh.

Verse by verse study through the book of Acts Chapter Eleven and Verse Twenty Nine

And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases; And they that were vexed with unclean spirits: and they were healed. And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.

(This podcast was previously published on August 28, 2021)   Jesus Ministries, Joan Boney  ...   The linage from Abraham to Moses is very interesting to those who are interested in the elect of God.   For there is an elect of God which will be taken by Jesus into heaven when Jesus returns to gather the elect of God from off this earth.   Matthew 24:31 And HE (Jesus) shall send HIS angels with a great sound of a trumpet, and they shall gather together HIS elect from the four winds, from one end of heaven to the other.  

Shakings Coming (1) (audio) David Eells – 6-24-26 IT WILL SHAKE THE WORLD! Lynne Johnson 5-27-26 IAM, King Yeshuya wants you, My people to know that all will erupt soon in Iran. President Trump is playing a waiting game with the radicalized left in the IRGC for there are many factions vying for control. Trump is ensuring that when the United States military strikes Iran, the United States will have very few casualties. Trump doesn't want American casualties, therefore the United States is intending to use all intelligence being fathered to ensure few American casualties. When the U.S. Military strikes, there will be no doubt that the IRGC, in its radical form, is no longer in existence. Once assured of the success of this campaign, Trump will have the military pull back to the general areas away from Iran. Very shortly after the United States military pulls back from Iran, then Israel will strike. First, Damascus, Syria (a weapon depot) destroying it. Next, Israel will move against Iran's nuclear facilities along with their weapon depots. These strikes will effectively end Iran's nuclear program. Once this is concluded, then very shortly look for the First Event of MY Judgments (again these events of Mine, King Yeshuya, are not those of Tribulation, which are far worse, for a much longer time frame), the California earthquake which will shake the world as this earthquake is massive in size and in effect. I AM, King Yeshuya tells you this again so that you MY children, MY Believers are warned to plan, to prepare for what is soon to occur. IAM always warns ahead through MY prophets and messengers. Listen to My Words, heed My Warnings for they are to help protect you and your families. Continue MY children to come to ME in prayer, stay in MY Word, stay focused, stay calm. Come directly to ME, King Yeshuya with your queries. I AM will gladly answer you. IAM loves you MY children. Your King Yeshuya, the King of Kings and Lord of Lords, the Alpha and Omega, the Beginning and the End, the Most High, Commander of heaven's hosts and armies, the Lion of Judah, the Prince of Peace. Scriptures: Psalm 20:7 NKJV “Some trust in chariots and some in horses, but we will remember and trust in the name of the Lord our God.” Isaiah 43:2 NKJV “When you pass through the waters, I will be with you; and through the rivers, they will not overwhelm you. When you walk through fire, you will not be scorched, nor will the flame burn you.” Ezekiel 7:7 NKJV “Doom has come to you, you who dwell in the land; the time has come, a day of trouble is near, and not of rejoicing in the mountains.” Isaiah 17:1 NIV “A prophecy against Damascus: “See, Damascus will no longer be a city but will become a heap of ruins.” Isaiah 13:9 NKJV “Behold, the day of the Lord comes, cruel with both wrath and fierce anger, to lay the land desolate; and He will destroy its sinners from it.” Isaiah 13:6 NKJV “Wait, for the day of the Lord is at hand! It will come as destruction from the Almighty.” John 14:29 NKJV “And now I told you before it comes, that when it does come to pass, you may believe.” Lamentations 3:25 NKJV “The Lord is good to those who wait for Him, to the soul who seeks Him.”   FAMINE WILL EXTEND WORLDWIDE Lynne Johnson – 5-9-26 I AM, King Yeshuya, would like MY people to know that it is soon for the “Iranian Conflict” to conclude. It will end as IAM has stated; the United States will deploy missiles, which will effectively end the IRGC Regime's control over Iran. Then the United States will pull back their military, leaving destroyers, aircraft carriers, and such in the area. Shortly after the United States military is pulled back, Israel will strike Damascus, the other weapon depots in Syria, then strike Iran's nuclear facilities and weapon depots. Israel will present the truth with proof that Iran fully intended to finish the building of nuclear bombs to destroy Israel. There will be the usual outcry, but no one will “lift a hand” against Israel, for all of the surrounding Arab nations know the truth. They also know that they were not safe from Iran's nuclear attacks. Again MY children, this is your marker to know that you only have a short time to finish getting your food, to prepare for what is coming, MY First Event – Judgment upon California. Do not put off procuring your food, your other necessities. Use cash as much as possible and by going to different stores. Do not discuss storing food with ANY OTHERS as IAM has clearly stated unless you have spoken directly with ME, King Yeshuya, the King of Kings and Lord of Lords to find out who you are able to trust. Ensure that you get your answer from ME, BEFORE you talk with others. If you choose not to listen to ME here, you and your family will suffer harm. People will become desperate quickly for food – any food that they are able to find. They do not wish to share, and they will harm others to get food. Those who have not done so recently or at all, are to read Jeremiah – ALL OF IT! You will see what hunger does to people. There will be few people who you will be able to trust now, so be discreet and come to ME, King Yeshuya to find out who you can SAFELY SHARE YOUR FOOD WITH. You must also accept MY answer as final. IAM alone sees the hearts, minds, thoughts and intentions of ALL people! You do not. You must also understand that the famine will extend worldwide. It will not be located only in specific cities, areas, or countries. With the famine, there will be deaths and then pestilences due to these deaths. IAM will give you more specific detail on this soon. FOR NOW YOUR JOB IS TO PREPARE. COME DIRECTLY TO ME WITH YOUR QUESTIONS AS I AM WILL GLADLY ANSWER YOU. MY BELOVED CHILDREN, STAY IN PRAYER TO ME, STAY IN MY WORD, STAY FOCUSED, STAY CALM. Your King Yeshuya, the King of Kings and Lord of Lords, the Most High, the Alpha and Omega, the Beginning and the End, the Lion of Judah, the Prince of Peace Scriptures: Isaiah 17:1 NKJV “The burden against Damascus. “Behold, Damascus will cease from being a city, and it will be a ruinous heap.” Luke 21:11 NKJV “And there will be great earthquakes in various places, and famines and pestilences; and there will be fearful sights and great signs from heaven.” Psalm 9:8 NKJV “He shall judge the world in righteousness, and He shall administer judgment for the people in uprightness.” Ecclesiastes 8:6 NKJV “Because for every matter there is a time and judgment, though the misery of man increases greatly.” Psalm 76:8 NKJV “You caused judgment to be heard from heaven; the earth feared and was still.” Deuteronomy 8:6 NKJV “Observe the commands of the LORD your God, walking in obedience to Him and revering Him.” Proverbs 15:11 NKJV “Hell and Destruction are before the Lord; so how much more the hearts of the sons of men.” Psalm 112:5 NKJV “A good man deals graciously and lends; he will guide his affairs with discretion.” Deuteronomy 32:24 NKJV “They shall be wasted with hunger, devoured by pestilence and bitter destruction; I will also send against them the teeth of beasts, with the poison of serpents of the dust.” Romans 12:12 NKJV “Rejoicing in hope, patient in tribulation, continuing steadfastly in prayer,”   GOLDEN DOME MR POOL X - *GOLDEN DOME went fully operational on June 14, 2026.** Not announced. Not disclosed. ACTIVATED. Posted By: Lymerick 6-23-26 www.rumormill.news/269653   Mr. Pool @MrPool_QQ

KJV 4 When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, 2 (Though Jesus himself baptized not, but his disciples,) 3 He left Judaea, and departed again into Galilee. 4 And he must needs go through Samaria.

They Boldly Spoke the Word of God Acts 4 by William Klock Chapter and verse breaks in the Bible are not part of the original text.  Chapter breaks were added about eight hundred years ago and verses about five hundred.  There's an old biblical studies urban legend that Robert Estienne, the French printer who published one of the early New Testaments with verse division, marked them out while riding on horseback from Paris to Lyon, explaining the often frustrating way they cut through thoughts and sentences.  Chapter breaks can be just as annoying.  I say this because last week we left off our study of Acts at the end of Chapter 3, but the end of Chapter 3 isn't where this story ends.  You'll remember that this story about Peter and John and the lame man followed right on the heels of Pentecost.  Peter and John were on their way to the temple to pray when they met a lame man begging at the temple gate.  “Silver and gold have I none,” said Peter, “but such as I have I give.  In the name of the Messiah, Jesus of Nazareth, get up and walk!”  And he lifted up the man the man began to jump up and down and to praise God.  And as everyone began to gather around, Peter began to preach.  He reminded them of their own story, of God's promises going all the way back to Abraham, and how all those promises were fulfilled and how the story was brought to its climax in the death and resurrection and ascension of Jesus. I won't repeat everything I said last Sunday, but needless to say—and even if you aren't familiar with the story—you probably knew that trouble was coming.  But that pesky chapter break.  It saved you from an hour-long sermon, but it also cut the story in half.  So we'll pick up after the break, with Chapter 4, now.  [It's page 1083 in the pew Bibles.] Luke continues: “As they were speaking to the people, along came the priests, the chief of the temple guard, and the Sadducees.  They were greatly annoyed that they were teaching the people and proclaiming that the resurrection of the dead had begun to happen in Jesus.  They seized them and put them under guard until the next day, since it was already evening.  But a large number of the people who had heard the message believed it and the number of men grew to five thousand.” The idea of the resurrection of the dead was a big deal for the Jews and you'd think that announcing that it had somehow begun in Jesus would be good news.  And obviously it was for the thousands who believed.  Not so much for the Sadducees.  They were sad, you see, because they didn't believe in the resurrection of the dead.  Okay, not really.  Their name goes back to Zadok, the high priest in the days of David and Solomon.  That name, Zadok, is also related to the Hebrew word for righteousness.  So the Sadducees thought of themselves not only as the sons of Zadok, but also as the righteous ones.  And in the First Century, they controlled the priesthood.  They were aristocratic and they were in power and people like that don't usually like revolutionary ideas, and if there was there was a great revolutionary idea alive in Judah, it was the idea of the resurrection of the dead.  Resurrection means that things are broken and that God will, one day, come to set things to rights—and that implied that the Sadducees were part of the problem needing to be set right.  So they're upset at Peter's preaching.  The Pharisees didn't like this talk either.  As far as they—and everyone else who hoped for resurrection—were concerned, all God's people would be raised from the dead at the end of the age.  The idea that Jesus was raised all by himself was like heresy.  And, of course, if Jesus had been raised, it meant he was the Messiah and they refused to accept that idea.  So no matter how many eyewitnesses there were to the risen Jesus, it had never happened, so far as they were concerned. But back to the Sadducees.  They controlled the priesthood and the priests were the gatekeepers of Israel.  And this talk about Jesus as Messiah and his being resurrected, which means he'd initiated the age to come already, that was the sort of talk that might spark a revolution.  And, of course, a revolution was what was already happening as the gospel and the Spirit were beginning to do their work.  But just as they hadn't recognised it in Jesus, the leaders of Israel refuse to recognise it now and they have Peter and John locked up for the night.  Even still, Luke goes to the trouble to make the point that thousands believed anyway.  The gospel cannot and will not be stopped! Verse 5: “On the next day their rulers, the elders, and the scribes gathered in Jerusalem, along with Annas the high priest, Caiaphas, John, Alexander, and all the members of the high-priestly family.  When they'd stood them in the midst, they asked, ‘How did you do this?  What power did you use?  What name did you invoke?'  Peter was filled with the Holy Spirit.  ‘Rulers of the people and elders,' he said, ‘if the question we're being asked today is about a good deed done for a sick man, and whose power it was that rescued him, let it be known to all of you and to all the people of Israel, that this man stands before you fit and well because of the name of the Messiah, Jesus of Nazareth, whom you crucified, but whom God raised from the dead.  He is the stone which you builders rejected, but which has become the head cornerstone.  Rescue won't come from anyone else.  There is no other name given under heaven and among men by which we must be rescued.'” Do you remember that scene in Luke 11 where Jesus is confronted after casting out a demon?  “You can only cast them out, because you're one of them,” they accused him.  The same thing is happening again.  I think Luke wants to highlight that what's happening here might be an “act” happening through the apostles, but it's still ultimately Jesus acting.  Or the Spirit, which amounts to the same thing.  Luke makes a point of saying that Peter was full of the Spirit when he answered the accusation.  So just like Jesus, when the council asks them in whose name they healed the lame man, not only is Peter bold to announce that it's Jesus of Nazareth, they boldly assert that he is the Messiah—the one they crucified, but whom God raised from the dead.  So Peter is reasserting everything: It's Jesus.  Yes the one they crucified.  And this isn't just about a lame man walking again, this is about the resurrection of the dead.  It's about the fact that Jesus is Lord and that the revolution has begun.  The age to come, new creation, the kingdom of God is here.  In fact, they quote Psalm 118 at the council to explain it all.  Psalm 118 is a psalm of the temple.  It's about people going up to the temple to celebrate God's new day to claim his rescue, his salvation.  It's a psalm about God's life-giving power and it's about God bringing his people through trouble and rescuing them from danger. It's a psalm about trusting in God's mercy and it's a psalm about God's victory over the powers of the world.  “It is better trust in the Lord, than to put confidence in man…than to put confidence in princes,” says the Psalmist (vv. 8-9). So they're saying, “It's Jesus.  He really is the Messiah and he really has inaugurated God's new age.  But then it's like they're deliberately poking a stick in these folks' eye.  The Sadducees (and the Pharisees, too, and most people) were all about the temple.  It was the embodiment of Israel's hopes for God's rescue and for the fulfilment of his promises to one day come again to dwell with his people.  And so this whole episode started with a man who'd been sitting in the temple gate for years, hoping for a rescue, yet never healed, and now suddenly healed by Peter and John—in the power of Jesus.  So that's the first thing.  It says that God has, in fact, returned to dwell with is people, but instead of being in the holy of holies, he's indwelling the disciples of Jesus.  And then, in case they hadn't made the connection, Peter, inspired by the Spirit, quotes Psalm 118 at them.  Yes, the hope of God's return is happening—in Jesus.  Yes, God is now present in his temple—but that temple isn't made of stone, it's these Jesus people.  And yes, God has come to rescue us just as he promised, to set this broken world to rights, to wipe away the tears—through Jesus.  And at the same time, it would be hard for the council to miss the hint that the mortal princes, the people from whom God's people need to be rescued are not the pagan nations, but the Sadducees and elders and scribes who are rejecting Jesus.  (Yes, the pagan nations, too, but first, God's got to deal with the corrupt leaders of his own people.) It's the same thing Peter has been preaching, first on Pentecost, then to the crowd who gathered around the lame man when they saw him jumping up and down.  Every time, Peter grounds God's salvation in Jesus as the fulfilment of his promises and of Israel's story.  Every time, it's the announcement that Jesus is Lord; that he's come to rescue his people; and every time, it's a call to repentance and faith.  This sort of situational astuteness and gospel boldness is what it looks like to be full of God's Spirit.  And the council recognised this, even if they didn't want to admit what (or who) it was.  Verse 13: “When they saw how boldly Peter and John were speaking and realised that they were untrained, ordinary men, they were astonished and they recognised them as men who had been with Jesus.  And when they saw the man who had been healed standing with them, they had nothing to say in reply.  They ordered them to be put out of the assembly while they conferred amongst themselves.  ‘What can we do to these men?' they said.  ‘This is a spectacular sign that has happened through them.  All Jerusalem knows it, and we can't deny it.  But we certainly don't want it to spread any further amongst the people.  So let's threaten them with awful consequences if they speak anymore in this name to anyone.'  So they called them in and gave them orders not to speak at all or to teach in the name of Jesus.” It's comical and I think that's what Luke intended.  It's like they've completely missed the significance of what Peter and John have seen.  They've seen Jesus risen from the grave.  They saw him ascend to his throne.  They heard everything he said.  They saw everything he did.  And now they're doing the same sorts of things themselves in his name.  They know, without a doubt, that in Jesus God has come, that Jesus is Lord, that the kingdom is now, and that the days of the principalities and powers, the old temple, and its priests are numbered.  Peter and John know which is the winning side…without a doubt.  Threatening them isn't going to change that. Brothers and Sisters, we really need to think on that.  Don't just read Acts and let it go in one ear and out the other.  Stick a finger in one ear if you have to, but let this sink in.  Because you and I have just as much reason to be as confident as Peter and John.  No, we aren't eyewitnesses to the resurrection or the ascension, but we have every reason to believe the accounts of them.  Someone a while ago asked me about difficulties with the creation accounts in Genesis and with the history of the Exodus.  There are difficulties in the Bible.  There are hard philosophical questions for which I haven't yet found the perfect answer.  But I do know that Jesus rose from the dead.  I've heard all the arguments against it.  And they don't hold up.  I don't want to get into those details here, because that's not what our text today is about.  My point is simply that we have every reason to believe that Jesus rose from the dead and just like St. Paul, confronted by that inescapable reality, we have to accept that Jesus is the Messiah and that the rest of it all is true—even we have to wait til the New Jerusalem to understand the ins and outs of exactly how some of it is true.  It's true.  As Matt reminded us last week: Christ has died.  Christ is risen.  Christ will come again.  And not only do those three facts change everything, they ought to give us confidence and boldness to proclaim the good news that Jesus is Lord, that God has come to our rescue, and that his kingdom is now.  I'm not terribly concerned, for example, about Bill C-9.  But even if I were, I'm not going to let it stop me proclaiming the good news.  Because Jesus is King and in him the resurrection of the dead has begun.  And that truth ought to be as revolutionary for us as it was for Peter and John and the King and his Parliament and his Prime Minister ought to be just as afraid of this resurrection revolution as the Sadducees, the elders, and the scribes were. So Luke goes on in verse 19: “But Peter and John gave them this reply: ‘You judge,' they said, ‘whether it's right before God to listen to you rather than to God.  As far as we're concerned, we can't stop speaking about what we have seen and heard.'  Then they [the council] threatened them some more, and let them go.  They couldn't find any way to punish them because of the people, since everyone was glorifying God for what had happened.  After all, the man to whom the sign of healing had happened was over forty years old. Brothers and Sisters, don't stop talking about what you have seen and heard.  Peter and John were witnesses to the resurrection and ascension of Jesus.  You know what you're a witness to?  You're witness to the transforming power of those events.  Somehow most Christians seem totally unaware of this witness.  Maybe it's because we're so oblivious to our own history.  Maybe we need to read up on history so that we'll be aware of the power of the gospel.  The very thing that Peter and John looked forward to is now—at least partially—in our past.  Luke says there were five thousand believers in those days just after Pentecost.  Brothers and Sisters, today there are 2.6 billion.  They lived in a world in which no one outside Judaea had ever heard of Jesus.  We live in a world where Jesus is known the world over.  They lived in a little Jewish pocket surrounded by pagan nations so mired in moral filth it's hard for us to image the depth of depravity, because even as bad as might think the world is today, it has been so dramatically transformed by the gospel.  Our world, even the secular parts of it, value things like mercy and compassion, because of the transforming power of the gospel.  Brothers and Sisters, we live in a world that has been radically transformed by the power of the gospel.  If Peter and John had reason to be confident, you and I have even more. But notice, too, what they do when faced with opposition.  Verse 23: “When they had been released, they went back to their own people and told them everything that the chief priests and the elders had said.  When they heard it, they all together lifted up their voices to God.  ‘Sovereign Lord,' they said, ‘you made heaven and earth and the sea and everything in them.  And you said through the Holy Spirit, by the mouth of our father David, your servant, “Why did the nations fly into a rage, and why did the peoples think empty thoughts?  The kings of the earth arose and rulers gathered themselves together against the Lord and against his anointed Messiah.” It's true, Herod and Pontius Pilate, together with the nations and the peoples of Israel, gathered themselves together in this very city against your holy servant Jesus, the one you anointed, to do whatever your hands and your plan had foreordained to take place.  So now, Lord, look on their threats and grant that we, your servants, may speak your word with all boldness, while you stretch out your hand for healing, so that signs and wonders may come about through the name of your holy servant Jesus.'” It would do us well—and it would do the kingdom well—if we responded to opposition the way the disciples did.  We need to pray more and fret less.  There is a battle raging in the world.  Jesus has won the decisive victory, but that doesn't mean that the powers of this old age aren't trying to maintain their grip.  They're like the bad guys in the movies, hanging on to the edge of the cliff with their fingers—doomed, but unwilling to give up.  To pray is to stomp on their fingers and to send them falling.  Pray.  Pray the psalms.  Pray Psalm 2 the way they do here.  This was Israel's prayer, but Jesus and the events surrounding those first Christians reoriented it.  They cry out with the Psalmist: Why do the nations rage?  Why do the peoples think with empty thoughts? The kings of the earth have huddled together against the Lord.  Except this time Israel herself had become one of the nations, her priests huddled together with Pontius Pilate.  They'd crucified Jesus.  And yet the disciples, in their prayer, also acknowledge that God is sovereign.  Remember that for Jews to quote a line from a Psalm was to call to mind the whole thing.  And in Psalm 2, yes the nations raged and their kings gathered together against his anointed, but then—do you remember Psalm 2?—God laughs at them, because they're fools.  And God establishes his king on Mount Zion.  The once raging nations become his inheritance.  And Peter and John and the rest knew that in Jesus this psalm was being fulfilled.  The Psalm concludes addressing those kings, “Now therefore, O Kings, be wise” and just so the disciples pray, “Now therefore, Lord, look on their threats and grant that we, your servants, may speak your word with all boldness, while you stretch out your hand for healing, so that signs and wonders may come about through the name of your holy servant Jesus.”  Brothers and Sisters, pray the Spirit-inspired scriptures back to God and things will happen.  Luke writes in verse 31: “When they had prayed the place where they were gathered was shaken.  They were all filled with the Holy Spirit and they boldly spoke the word of God.” We should learn this prayer.  When the principalities and powers of the old age push back, pray this prayer.  When the local council or the legislature or Parliament or the King or the courts push back, pray this prayer.  When the gospel gets you in trouble with your family or at school or in your work, pray this prayer.  When you become discouraged, if you're struggling to keep the faith, if you're wrestling with sin, if you feel cornered by the world, the flesh, and the devil, pray this prayer.  Remember that you are a witness to the power of the gospel in the world.  And pray this prayer. And immediately Luke shows us the church—not just boldly proclaiming the good news—but also living it out as a community.  Luke shows us the church as the working model of God's new creation in the midst of the old.  Luke shows us the church being the new temple: the place of God's presence and the fulfilment of his promises of abundance and generosity.  Look at verses 32-37.  I was tempted to save these for next week as they lead us into Chapter 5.  I actually think they could warrant their own sermon.  But look at them now: “The company of those who believed had one heart and one soul.”  Remember Paul telling the Philippians to “Have this mind among yourselves, which is yours in Messiah Jesus”?  Be of one Jesus-like mind.  That plays out in all sorts of ways and Luke shows us one here: “Nobody said that they owned their property; instead they had everything in common.  The apostles gave their testimony to the resurrection of the Lord Jesus with great power and great grace was upon all of them.  For there was no needy person among them, since any who possessed lands or houses sold them, brought the money from the sale, and placed it at the feet of the apostles, who then gave to each according to their need.  Joseph, a Levite from Cyprus, to whom the apostles gave the surname Barnabas, which means ‘son of encouragement', sold some land which belonged to him, brought the money, and laid it at the apostle's feet.” As I said a few weeks ago when we looked at Chapter 2, this doesn't mean they became a bunch of proto-Marxists.  Luke's point is that they became a family that live out the generosity and abundance of God's new creation.  We know from what we read later, that they had their own homes in which to meet.  And the focus of their charity was on the truly indigent, especially widows—on people notably with no family to take care of them.  And Paul will warn in his own letters that the able-bodied should get jobs instead of mooching off the community.  Again, the point here is that they very visible became the community in which torah itself was being fulfilled.  They've become the land of overflowing with milk and honey.  They've become the people who truly love their neighbours.  They've become the new temple in which God has returned to dwell with his people.  And they're doing and being this community right in Jerusalem: showing up the old Israel, exposing the priest and the council, showing that the old temple and its sacrifices are done.  God has fulfilled his promises and he's done so in Jesus and in the people who gathered around him in faith. And, Brothers and Sisters, we ought to be the same sort of new creation, heaven-on-earth community here.  As in Peter and John's day, the powers that be will tell us to go away and concentrate on heaven while they run the earth.  They'll warn us not to shove our religion down anyone's throat, while they, of course, will do their best to shove their materialism, their commercialism, their hedonism down our throats.  They'll get frustrated with us when we refuse to worship in their temples to money and power and sex and politics and war.  And when that happens, Brothers and Sisters, pray.  And remember that Jesus has died, Jesus has risen, and that Jesus will come again.  Be shaped by that story.  Be confident, knowing that God has and is and will fulfil his promises.  Be bold knowing that the gospel has power and that we live in a world transformed by that power, even if everyone ignores it or denies it.  Pray.  Remember.  Be bold.  And then remember that we are the family of the Messiah, marked out by his powerful name in our baptism and that in those baptismal waters, he's plunged us in to his Spirit.  He has made us new and we're not the family meant be and to bring and to live out his new creation, to live out heaven on earth in anticipation of the day when Jesus finally sets it all to rights.  We are the family that refuses to stop singing his praises and proclaiming his glory.  That's what we were created to do in the first place.  That's what Jesus has rescued us to do right now.  And it's what all creation will one day, by his grace, do again. Let's pray: O Lord, hear us in your mercy, we pray, and grant that we, to whom you have given the desire to pray, may be defended and comforted by your mighty aid, and strengthened in all dangers and adversities, through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

‘Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith the Lord God of Israel, That which thou hast prayed to me against Sennacherib king of Assyria I have heard.'—2 Kings 19:20‘After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized.'—John 3:22

868 He Had To Pass Through Samaria, A Guided Christian Meditation on John 4:1-4 with the Recenter With Christ app The purpose of this podcast is to help you find more peace in  and connect with the true source of peace, Jesus Christ.  Outline: Relaxation, Reading, Meditation, Prayer, Contemplation and Visualization.  You can sit comfortably and uninterrupted for about 20 minutes.You should hopefully not be driving or anything tense or unrelaxing.  If you feel comfortable to do so, I invite you to close your eyes.   Guided Relaxation / Guided Meditation:   Breathe and direct your thoughts to connecting with God. Let your stomach be a balloon inflate,  deflate. Scripture for Meditation John 4 KJV 4 When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, 2 (Though Jesus himself baptized not, but his disciples,) 3 He left Judaea, and departed again into Galilee. 4 And he must needs go through Samaria. NASB 4 So then, when the Lord knew that the Pharisees had heard that He was making and baptizing more disciples than John 2 (although Jesus Himself was not baptizing; rather, His disciples were), 3 He left Judea and went away again to Galilee. 4 And He had to pass through Samaria Reflection on Scripture: I find the framing of this chapter interesting. Because the Pharisees knew Jesus had gained many disciples it seems he was forced to leave and additionally forced to travel through Samaria, which we will explore in coming weeks. This is an interesting way to phrase it and it can give an interesting idea for what was an imperative for Jesus. In the strictest sense Jesus did not have to do anything. Jehovah did not have to create the universe or anything else after that. These things are consistent with God's character and therefore God chooses them. The only way that God would not choose those things is if he did not have his current character. With that said none of that makes it a foregone conclusion for what God has to do. Perhaps this is very obvious but it is worth pondering on for a moment.  God is certainly able to determine His guiding ethics and it is far above human understanding to tell God what he has to do. It is something of a ridiculous notion that the Pharisees could force Jesus to do anything. Even when he was on the cusp of being sent to death, Jesus told Peter he could have called down legions of angels to do His bidding and chose not to. There is literally nothing that the Pharisees could have done, that you could do, that I could do, that would force God to do something that He didn't already determine that He should do.  With that said, once God determines to do something, he lays out a plan on what is needed for that to happen, and then he does it. Before the foundation of the earth God determined that Jesus would come to save us all. So when this moment arrived Jesus planned to go to Samaria and talk to the woman at the well. To make that happen he traveled through Samaria consistent with His intent and as such he HAD to go through Samaria. Just as God has executed His actions through all history he continues to do the same for you in yoru life right now. He has given you the exact life you need, to be challenged sufficiently Meditation of Prayer: Pray as directed by the Spirit. Dedicate these moments to the patient waiting, when you feel ready ask God for understanding you desire from Him. Meditation of God and His Glory / Hesychasm: I invite you to sit in silence feeling patient for your own faults and trials. Summarize what insights you have gained during this meditation and meditate and visualize positive change in your life: This is a listener funded podcast at patreon.com/christianmeditationpodcast Final Question: If you consider the invitation and command to persevere in the faith, what change in your life does that bring to your mind?  FIND ME ON: Download my free app: Recenter with Christ Website - ChristianMeditationPodcast.com Voicemail - (602) 888-3795 Email: jared@christianmeditationpodcast.com Apple Podcasts - Christian Meditation Podcast Facebook.com/christianmeditationpodcast Youtube.com/christianmeditaitonpodcast Twitter - @ChristianMedPod  

21:5 And as some spake of the temple, how it was adorned with goodly stones and gifts, he said, 21:6 As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down. 21:7 And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? 21:8 And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ; and the time draweth near: go ye not therefore after them. 21:9 But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end is not by and by. 21:10 Then said he unto them, Nation shall rise against nation, and kingdom against kingdom: 21:11 And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven. 21:12 But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name's sake. 21:13 And it shall turn to you for a testimony. 21:14 Settle it therefore in your hearts, not to meditate before what ye shall answer: 21:15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. 21:16 And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death. 21:17 And ye shall be hated of all men for my name's sake. 21:18 But there shall not an hair of your head perish. 21:19 In your patience possess ye your souls. 21:20 And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. 21:21 Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. 21:22 For these be the days of vengeance, that all things which are written may be fulfilled. 21:23 But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. 21:24 And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. 21:25 And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; 21:26 Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. 21:27 And then shall they see the Son of man coming in a cloud with power and great glory. 21:28 And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. 21:29 And he spake to them a parable; Behold the fig tree, and all the trees; 21:30 When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. 21:31 So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. 21:32 Verily I say unto you, This generation shall not pass away, till all be fulfilled. 21:33 Heaven and earth shall pass away: but my words shall not pass away. 21:34 And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. 21:35 For as a snare shall it come on all them that dwell on the face of the whole earth. 21:36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.

When the Day of Pentecost was Fulfilled Acts 2 by William Klock Luke opens the second chapter of Acts writing, “When the day of Pentecost had come, they were all together in the same place.”  [Page 1081 in the pew Bibles].  “When the day of Pentecost had come—or some translations say arrived.  The old King James is better: “When the day of Pentecost was fully come.”  Or it might be even better to say, “When the day of Pentecost was fulfilled.”  The Greek word can mean come or arrive, but it has a powerful sense of filling and fulfilment and I think that's particularly important here.  First, this is the day that the church was filled full of God's presence and truly became his living temple, but second, it was also the day when the promises of God contained within this ancient festival were finally fulfilled.  It's about the fulfilment of God's promises to his people. You see, Pentecost was one of the great festivals God told his people to observe when he gave them the torah.  It was a harvest festival, when the people would bring the firstfruits of their grain harvest as offerings to the Lord.  But it was also a commemoration of the giving of torah.  The Passover marked Israel's deliverance from her slavery in Egypt and then fifty days later, Israel met the Lord at Mt. Sinai.  There he gave her his law and established his covenant with her.  You could say that Pentecost was the day that marked Israel's formal creation as a nation—when the Lord had said, “I will be your God and you will be my people.”  And every year, for over a thousand years, the people took their grain offerings to the temple in Jerusalem, laid them before the Lord, and remembered who he was and who they were and they recalled his promises, while looking forward in hope to the day those promises would be fulfilled.  So when Luke writes, “When the day of Pentecost was fulfilled,” we should hear something powerful in that.  Just as Jesus fulfilled the Passover once and for all in his death and resurrection, God is going to fulfil the ancient festival of Pentecost once and for all. Brothers and Sisters, this is important, because ever since John Wesley, there's been a powerful tendency to see Pentecost more as a stage of personal spiritual growth than as the once-and-for-all fulfilment of God's promise happening within the great story of God and his people.  A hundred and twenty-five years ago, a group of Christians in Los Angeles had an unusual spiritual experience that needed an explanation.  They explained it as an end-times renewal of “Pentecost” and the Pentecostal movement was born—a movement that taught—and in most places still today—teaches that while every Christian ought to experience Pentecost and be baptised into the Holy Spirit, it's a second event, a second blessing that follows a person's conversion and that many never receive—and those who never received it include virtually every believer between the First Century church and the birth of the Pentecostal movement in 1901.  This highlights the danger of interpreting scripture in light of our experiences.  Instead, we need to let the scriptures do the talking and understand our experiences in light of them. Because just as every single man or woman who has been united to Jesus the Messiah by faith is a full recipient of the benefits of his fulfilment of the Passover, just so every single man or woman who has been united to Jesus the Messiah by faith is also a full recipient of the benefits of his fulfilment of Pentecost.  The church—the whole church, not just some part of it that began 125 years ago—is pentecostal.   It takes a lifetime to learn to live into both of these realities, but to separate them or to say, as some have, that you have to earn baptism in the Spirit through the process of sanctification is to horribly misunderstand the scriptures and the story they tell.  I have more to say about that, but let's get straight into that story as Luke tells it and, especially, as Peter will explain it.  So, again, this is Acts 2: “When the day of Pentecost was fulfilled, they [that's the disciples] were all together in the same place. [Probably, the upper room where they had eaten the Last Supper.]  Suddenly there came from heaven a noise like the sound of a mighty rushing wind, and it filled the whole house where they were sitting.  Then tongues, seemingly made of fire, appeared to them, moving apart and coming to rest on each one of them.  They were all filled with the Holy Spirit and began to speak in other language as the Spirit gave them words to say.” This is the fulfilment of God's promises to come and dwell with his people.  After generations upon generations, millennia upon millennia of sin separating humanity from God, this is God's homecoming.  Jesus' death as a perfect sacrifice for sin washed his people clean, it purified them.  It made them fit and prepared them to be God's temple—the holy place where he will dwell.  And now he's sent his Spirit to take up his dwelling in this new temple. It's also a moment of covenant renewal—again, fulfilling God's promises to Israel.  That's why the imagery of Passover and Sinai are so important here.  In his ascension, Jesus is like Moses going up the mountain and at Passover, like Moses returning with the law and God establishing a covenant with his people, this time God sends down his Spirit to establish a new covenant with this renewed Israel.  And this time it's not an external law carved on stone tablets, but God's own Spirit indwelling, renewing, regenerating and writing his law of love on their very hearts.  Hearts of stone made hearts of flesh. And this fulfilment of God's promises, this covenant renewal, this new temple are all part of the answer to Jesus' prayer that it may be on earth as it is in heaven.  In his ascension, Jesus took a bit of earth—our humanity—to heaven, and on Pentecost he sent to earth, to dwell with us, the Spirit—a bit of heaven.  And that Spirit sent by Jesus, the new Adam, breathes the life of God into the new humanity.  Brothers and Sisters, between the Old Testament imagery that God draws on in doing this amazing thing and the careful choice of words Luke uses to describe it, we ought to see a powerful image here of new creation. And new creation doesn't exist simply for our sake.  New creation began with Jesus and now it's come to his people, but it's not meant to stay with them.  When he ascended, Jesus told his disciples that they would carry this good news throughout Judea and Samaria and eventually to the whole earth.  Once empowered by his Spirit, their mission would be, not only to live out this new creation, but to go out with the announcement that Jesus is Lord and that world belongs to him.  And right here we get a sense of that dominion as these one-hundred-twenty disciples begin to unexpectedly speak in other languages.  Why?  Look at verse 5: “There were devout Jews from every nation under heaven staying in Jerusalem at that time.  When they heard this noise they came together in a crowd.  They were deeply puzzled, because every single one of them could hear them speaking in his own native language.  They were astonished and amazed.” Thanks to the Exile, Jews were spread out across the known world, but Pentecost was one of those feasts where everyone returned to Jerusalem.  So there's an international crowd in the city and this work of the Spirit gets their attention.  Luke goes on in verse 7: “These men who are doing the speaking are all Galileans, aren't they,” they said.  “So how is it that each of us can hear them in our own mother tongues?  There are Parthians here, and Medes, Elamites, and people who live in Mesopotamia, Judaea, Cappadocia…[The international list is a long one.  Jews and proselytes (converts), from the known world.]…We can hear them telling us about the mighty works of God—in our own languages!” Notice about this gift of tongues: It was a gift of known languages.  The speech was intelligible.  And it wasn't for any kind of spiritual benefit of the speakers.  This was a miracle—a first work of the Spirit—to announce what God was accomplishing (or fulfilling!) through Jesus and the Spirit and through this renewed Israel—what we call “the church”.  And Luke says they were all “astonished and perplexed.”  “What does it all mean?” they were asking each other.  But some sneered.  “They're full of new wine,” they said.  Then Peter got up, with the eleven. He spoke to them in a loud voice.” None of the disciples was expecting this.  They were expecting something.  Jesus had told them to go back to Jerusalem and to wait.  So they did.  They waited and they prayed.  Like I said last week, these were men steeped in the scriptures.  Combine that with patience and prayer and understanding will come.  And despite not expecting this exact situation, Peter immediately understands what's going on through the lens of the scriptures, of Israel's story, and of God's promises.  And so—verse 14—Peter says to them, “Men of Judaea!  All of you staying here in Jerusalem! There's something you have to know.  Listen to what I'm saying.  These people aren't drunk, as you imagine.  It's only nine o'clock in the morning!  No, this is what the prophet Joel was talking about when he said, ‘In the last days, declares God, I will pour out my Spirit on all people.  Your sons and your daughters will prophesy; your young men will see visions, your old men will dream dreams; Yes, even on slaves, men and women alike, will I pour out my Spirit in those days, and they shall prophesy.  And I will give signs in the heavens above, and portents on earth beneath, blood and fire and clouds of smoke.  The sun will be turned into darkness, and the moon into blood, before the day of the Lord comes, the great and glorious day.  And then everyone who calls on the name of the Lord will be saved.” Joel's prophecy was a prophecy of covenant renewal.  Back at the beginning—sort of the first Pentecost, if it helps to think of it that way—before Israel entered the promised land, Moses reiterated the covenant to the people.  If they would be the holy people the Lord had set them apart to be, if they would keep his law, if they would give him their allegiance and not worship other gods, he would dwell with them and bless them in the land.  But if they refused to do these things, he would curse them and eventually exile them—because an unholy people cannot live in God's presence.  And, of course, exile is precisely what happened.  And even when the people of Judah returned from their exile in Babylon, even after they'd rebuilt Jerusalem and the temple, it still felt an awful like the exile wasn't really over.  Judah was ruled by pagan gentiles.  The Lord's presence had never returned to the temple.  And so they hoped in the promises the Lord had made to one day renew his covenant.  Through Isaiah, through Ezekiel, through Jeremiah, through Joel the Lord had promised.  He would not let his people languish in exile forever.  One day he would come and forgive their sins and their idolatry, one day he would come and fix their broken hearts, giving them hearts of flesh instead of hearts of stone; breathing new life into dead, dry bones; pouring out his Spirit to make Israel new.  And in that rushing wind, in the tongues of fire, as he and his friends suddenly found themselves speaking other languages Peter recognised the words God had spoken through Joel.  This was the day.  Through Jesus and the Spirit, the God of Israel was renewing his covenant, through Jesus and the Spirit he'd returned to dwell again with his people: men and women, young and old, slave and free.  Judgement was coming soon on the unrepentant, but for those who called on the name of the Lord—on Jesus the Messiah—there was renewal.  And so Peter announces Joel's promise to Israel: “Whoever calls on the name of the Lord will be saved.” And then he does something astounding.  We're so used to hearing it that we might not even give it a thought, but Peter now takes this passage from Joel that was about the Lord, about Yahweh, about the God of Israel and he makes it about Jesus.  Look at verse 22: “You men of Israel, listen to this.  Jesus of Nazareth was a man marked out for you by God through the mighty works, signs, and portents which God performed through him right here among you, as you all know.  He was handed over in accordance with God's determined purpose and foreknowledge—and you used people outside the law to nail him up and kill him.  But God raised him from the dead! Death had its painful grip on him; but God released him from it, because it wasn't possible for him to be mastered by it.  This you see, is how David speaks of him: “I set the Lord before me always; because he is at my right hand, I won't be shaken.  So my heart was happy, and my tongue rejoiced, and my flesh, too, will rest in hope.  For you will not leave my soul in Hades, nor will you allow your holy One to see corruption.  You showed me the path of life; you filled me with gladness in your presence.” Peter's quoting from Psalm 16.  What's that got to do with any of this.  Well, he goes on: “Men and Brothers, I can surely speak freely to you about the patriarch David.  He died and was buried and his tomb is here with us to this day.  He was of course a prophet and he knew that God had sworn an oath to set one of his own physical offspring on his throne.  He foresaw the Messiah's resurrection and spoke about him “not being left in Hades,” and about his flesh “not seeing corruption.”  [So here's his point.]  This is the Jesus we're talking about.  God raised him from the dead and all of us here are witnesses to the fact.  Now he's been exalted to God's right hand; and what you see and hear is the result of the fact that he is pouring out the Holy Spirit, which had been promised, and which he has received from the Father.”  So Peter's explaining to them that Jesus, in his resurrection, has fulfilled the messianic prophecy in Psalm 16 and what they're seeing happening in the wind, the tongues of fire, and the other languages is the evidence of Jesus' exaltation to his throne.  And in the same way that Jesus' resurrection has fulfilled Psalm 16, his ascension is fulfilling Psalm 110. Peter goes on in verse 34: “David, after all, did not ascend into the heavens.  This is what he says: ‘The Lord said to my Lord, sit at my right hand, until I place your enemies underneath your feet.'  So the whole house of Israel must know this for a fact: God has made him Lord and Messiah, this Jesus, the one you crucified.”  Again, what they're seeing is the proof that God is vindicating the claims of Jesus to be Israel's Messiah.  Jesus fulfilled God's promises when he rose from the dead, he fulfilled God's promises when he ascended into heaven, and now he's fulfilling God's promises in pouring out God's Spirit, now seen and heard in the wind, the flames, and the tongues.  Again, God is renewing his covenant as he promised. Luke goes on in verse 37: “When they heard this, they were cut to the heart.  “Brothers,” they said to Peter and the other apostles, “what shall we do?”  “Repent!” replied Peter.  “Be baptised, every one of you, in the name of Jesus the Messiah, so that your sins can be forgiven and you will receive the gift of the Holy Spirit.  The promise is for you and for your children, and for everyone who is far away, as many as the Lord our God will call.” Notice—this is important—even though, yes, it is individuals who do the repenting, one by one, what Peter is calling for is national repentance.  Israel must repent—from sin, yes, but most of all from her rejection of Jesus as Messiah.  That's why Peter puts so much weight on how all that's happened is proof of Jesus' messiahship.  Jesus had warned over and over that if Israel would not repent, if Israel insisted on rejecting him as Messiah—and Jesus put this rejection in terms of idolatry—judgement would come on Israel and this time it would be permanent.  The Romans would destroy Jerusalem and the temple and the people would be exiled, not for seventy years, not for 490 years, but forever.  As an aside, Paul will pick up this same theme with the Athenians in 17:31.  As salvation was for the Jew first and then for the gentiles, just so would God's judgement be.  He would judge Israel for their idolatry and then come for the gentiles.  So Peter urges his fellow Jews to repent of their idolatry, to put their faith in Jesus as Messiah, and they will become part of this renewed covenant community—this new temple in which God, through his Spirit, has come to dwell. Luke says in verse 40 that Peter “carried on explaining things to them with many other words.”  No doubt walking them through more of Israel's story and more of Israel's scriptures to show them how Jesus and the Spirit have fulfilled them.  “Let God rescue you,” he was urging them, “from this wicked generation.”  Those who welcomed his word were baptised.  About three thousand lives were added to the community that day. And, again, the result is new creation, lived out in this renewed community of men and women.  Pentecost isn't just a personal exercise in spiritual growth any more than Jesus' death and resurrection were.  It's about the formation of a new people of God that would be God's temple in the world.  A temple made of people, transformed from the inside out, a temple that would—that still does—steward God's presence, God's wisdom, God's new creation for the sake of the world.  Luke makes a point of contrasting it with the old Israel, trundling along blindly in unbelief, in idolatry, and heading straight into inevitable judgement and destruction.  In contrast, this new Jesus-plus-Spirit people [verse 42] live out their baptism by “giving full attention to the teaching of the apostles and to the common life, to the breaking of bread and the prayers.  Great awe fell on everyone and many remarkable deeds and signs were performed by the apostles.”  At the centre of their life together was this apostolic teaching that we see Peter giving: Teaching showing how Israel's scriptures, God's promises were being fulfilled in Jesus.  Truly good news.  And it drew them together as they shared meals—just as Jesus had done—including that last meal he'd shared with them, transposing the Passover meal, the covenant renewal meal of the people of God, transposing it around himself, his death, and his resurrection.  And they prayed.  And this transformed them.  “All those who believe came together and held everything in common.  They sold their possessions and belongings and divided them up to everyone in proportion to their various needs.”  No, they didn't become Marxists.  Luke's point is that they became a family.  They became what Israel was supposed to be.  Not a people who did their own thing; not a people who grabbed and hoarded for themselves; not a people who disengaged from community seven days a week, and then gathered with a group of religious acquaintances for a couple of hours one day a week.  No, Jesus and the Spirit made them a family.  Jesus and the Spirit made them a people of love, of grace, of abundance (even in their physical poverty), a family that witnessed the character of the Spirit and the goodness and abundance of God's new creation.  And the people around them noticed: “Day by day they were they were all together attending the temple.  They broke bread in their various houses and ate their food with glad and sincere hearts, praising God and standing in favour with all the people.  And every day the Lord added to their numbers those who were being rescued.” Brothers and Sisters, our great desire should be that the church today—not just our congregation, but the whole church—should look just like this, simply on a much larger and global scale.  We are no less a people of Jesus and the Spirit than those first Christians in Jerusalem were.  We should be such a family where the scriptures are read and the mighty works of God—the fulfilment of his promise; the good news about Jesus, crucified, risen, and ascended—are not only believed, but lived out and proclaimed.  A family where God's new creation generosity is actively lived out.  A family that not only keeps this covenant renewal meal, but lives out its implications throughout the week.  A family that clasps its hands together and prays that it might be on earth as it is in heaven, not just because Jesus told us to, but Brother and Sisters, because we are the people whose King shares our earthly nature and reigns in heaven; because we are the people who have been, ourselves, plunged into heavenly life by God's Spirit; and because we are people who are ourselves the fulfilment of God's promises and therefore a people of hope and witness of God's glory. Let's pray: Faithful God who never fails to fulfil your promises, you have purified us with the blood of your Son and filled us with your Spirit to make us your temple; give us grace to be that temple, to be your new creation, to be the stewards of your presence and your gospel for the sake of the world; and in your faithfulness, cause our faithfulness to bear fruit for your kingdom.  Through Jesus the Messiah, our Lord and our rescuer, we pray.  Amen.

On Earth as in Heaven Acts 1 by William Klock It's been over ten years since I finished preaching through Luke's Gospel. I had planned to preach on the Acts of the Apostles after a short break, but it didn't happen and didn't happen and didn't happen, but as I was preaching through Ephesians these last few months and pondering the things St. Paul tells us about the what the church is and what that means for us, I got to thinking that I really shouldn't put off Acts any longer.  So I'd planned to jump into it last Sunday. Acts begins with the Ascension of Jesus, and then the very next chapter is Pentecost.  What providential timing!  And then scheduling and a trip to a clericus threw me off by a week.  So last Sunday, Ascension Sunday, you got Ephesians 6—which was a bit of an Ascension sermon—and now on Pentecost, you're getting the Ascension and next week, on Trinity Sunday, you'll get Pentecost! Now, in case you're wondering what Acts has to do with Luke, it's quite a lot. Luke probably wrote his Gospel around a.d. 59 or 60.  He addresses it to someone named Theophilus.  Theophilus means “lover of God”, so some think that Luke may have used this name symbolically and that the Gospel is for everyone who loves God.  It certainly is that, but an attribution like that seems to have been unknown in Luke's world, so Theophilus probably was a real person and was probably a patron who funded Luke's writing project.  Luke was not an eyewitness to Jesus or the events of the Gospels.  As he says in the introduction, he sought out the eyewitnesses so that he could scrupulously record the events surrounding Jesus' life and ministry.  And now Acts.  Luke wrote Acts not long later, sometime between 60 and 62.  The book ends with Paul, imprisoned in Rome, awaiting his hearing before Caesar.  There's a debate about exactly what happened to Paul after that time.  He was martyred at Rome, probably during Nero's persecution of Christians, sometime between 64 and 67.  The traditional view is that Paul's case was heard in 62, he was released, and may have travelled to Spain to preach the good news about Jesus, before returning to Rome to work with Peter to oversee the church there.  The more “modern” view is that Paul was imprisoned once and was executed between 62 and 64.  Whatever the case, since Luke doesn't mention such an important event, we can pretty safely assume he wrote during that time that Paul was awaiting his hearing.  And in the case of Acts, Luke was an eyewitness, at least to part of it.  He researched the early part of Acts just as he did his Gospel, but then he took up with Paul at the city of Troas, on Paul's second missionary journey around 50-51.  Luke spent the following ten or more years travelling with Paul as a missionary and records those events as a participant. And who was Luke other than a companion of Paul?  He was a gentile.  At the end of Colossians, Paul names him separately, apart from his fellow Jewish workers.  In that same passage, Paul describes Luke as a physician.  Beyond that we really don't know a lot about him.  He writes as we would expect a Gentile would write when writing to other Gentiles.  He writes in polished, educated Greek and he often describes Jewish customs for the benefit of his non-Jewish readers.  And when it comes to Acts, he jumps in right where he left off in his Gospel.  He ended with a condensed telling of the Ascension and he begins Acts with a more detailed account, so we'll start there.  It's page 1080 in your pew Bibles if you want to follow along. Luke writes, “Dear Theophilus, The previous book which I wrote had to do with everything Jesus began to do and to teach. I took the story as far as the day when he was taken up, once he had given instructions through the Holy Spirit to his chosen apostles.” Let me pause there.  Notice how Luke writes that in his Gospel he wrote about everything that Jesus began to do and to teach.  Brothers and Sisters, Jesus isn't done.  If Luke's Gospel were called “The Acts of Jesus”, Acts could very easily be “The Acts of Jesus: Part II”.  Jesus isn't done.  Remember what we learned from Paul in Ephesians: in the church, Jesus has established a people—purified by his blood from the stain of sin and filled with God's own Spirit—to be his new creation in the midst of the old, to carry his victory into the world to challenge the Caesars and the gods and the principalities and powers, to proclaim the good news until God's glory fills the whole earth.  Jesus continues his “acts” through us.  At the start of his ministry he told the people to pray: on earth as in heaven.  Now he's empowered us to be the people who will actually live out heaven on earth until he's finally ready to finish what he started that first Easter, and bring heaven and earth and God and human beings back together as they should be. Now, Luke goes on in verse 3: “He showed himself to them alive, after his suffering, by many proofs.  He was seen by them for forty days, during which he spoke about God's kingdom. As they were having a meal together, he told them not to go away from Jerusalem, btu to wait, as he put it, “for the Father's promise, which I was telling you about earlier.  John baptised with water; but in a few days from now you will be baptised with the Holy Spirit.  So when the apostles came together, they put this question to Jesus: “Master,” they said, ‘is this the time when you are going to restore the kingdom to Israel.'” Jesus must have been pretty exasperated by their question.  John Calvin wrote that there are as many errors in their question as there are words.  Jesus has spent forty days teaching them what his resurrection meant for them, for the world, for everything.  Think of the two disciples on the road to Emmaus on Easter Day.  Jesus walked with them for hours and explained what happened to them using the Old Testament scriptures.  We get the impression that as it all sank in they started to understand.  But clearly not fully.  Not even after forty days.  They're still thinking of the kingdom in terms of events like the Maccabean revolt.  The Messiah will raise an army and smite the pagan gentiles and put Israel back on the top of the heap—but this time it will take, it will be forever.  They're still thinking of Jesus as the king in waiting or the king in exile—like some of the Iranians wanting Reza Pahlavi to return to Iran and retake the Peacock Throne.  But that's not how God's kingdom works.  Think of all the parables Jesus told about the kingdom: It's like a tiny mustard seed.  Yes, it will grow into a huge tree, but it takes a long time.  It's like yeast.  Yes, it grows, but it takes time and the right conditions.  After two thousand years, I think we have a better grasp of this.  But not always.  There are still many, many Christians who still kind of ask the same question, as if Jesus is the heir apparent, in exile, still waiting to become king.  But Brothers and Sisters, he already is king.  The church's job is to announce his kingship—as it's carved out on our lychgate: “Jesus is Lord”— and to implement the fact that he really is king.  Now. Not someday.  Now. So Jesus responds to them in verse 7: “It's not your business to know about times and dates,” he replied. “The Father has placed all that under his own direct authority.  What will happen, though, is that you will receive power when the Holy Spirit comes upon you.  Then you will be my witnesses in Jerusalem, in all Judaea and Samaria, and to the very ends of the earth.” The timing?  How the kingdom is going play out?  When everything will finally be consummated?  Don't worry about that.  The Father has that worked out in his goodness and wisdom.  That' not your job.  That's not our job.  That' not even Jesus' job to know.  Their job, our job is to witness Jesus—his death, his resurrection, his ascension, the fact that he is Lord—to be God's new creation, to put off the old, lie-based way of being human to to put on the new—our job is witness that good news and God's new creation to the world.  And Jesus reiterates it again: I will make sure you're equipped for this.  He's told them already: As John baptised you with water, I will baptise you with the Holy Spirit.  The significance of that didn't seem to sink in.  It should have.  This is what the Lord had promised through the prophets over and over.  Filling his people with the Spirit was to be the great sign of the Messianic age.  It would be the thing that would finally set the hearts of his people right.  And so Jesus says it again: “You will receive power when the Holy Spirit comes upon you.  And then you'll be my witnesses from Jerusalem and eventually out to the whole world.  The mustard seed.  The yeast.  The king returning from the far-off land.  And then, to make his point, to drive home the fact that, yes, he really is king, Jesus acts out another prophecy.  He loved to do this and so it makes perfect sense that his last act before leaving them would be another acted out prophecy.  Verse 9: “As Jesus said this, he was lifted up while they were watching and a cloud took him out of their sight.  They were gazing into heaven as he disappeared.  Then, lo and behold, two men appeared, dressed in white, standing beside them.  ‘Men of Galilee,' they said, ‘why are you standing here staring into heaven?  This Jesus, who has been taken from you into heaven, will come back in the same way you saw him go into heaven.'” Jesus acts out Daniel 7—maybe not something we're intimately familiar with (although we should be), but a passage—a dramatic image—any Jew knew intimately.  That's the dream Daniel had of the ferocious beasts representing the pagan kings and empires that threatened God's people.  And in his vision, Daniel sees the Ancient of Days take his throne to sit in judgement over these beasts.  Their kingdoms are taken from them and then one like a son of man comes on the clouds to heaven to take his throne.  And to him is given dominion and glory and kingship so that all peoples, nations, and languages should serve him.  His dominion, Daniel says, is everlasting, his kingship one that shall never be destroyed.  This the vision of the Messiah becoming king and restoring the kingdom to Israel. So in his ascension, Jesus is showing the fulfilment of God's promise to Daniel.  Coming on the clouds to take his throne.  It was an unmistakable image for the disciples.  The kingdom has been restored to Israel—of course, that's Israel reconstituted around and in Jesus the Messiah—but restored it has been.  The Messiah is on his throne.  At the end of Matthew's Gospel, when Jesus gives the disciples what we often call his “great commission” he deliberately echoes Daniel 7: “All authority in heaven and on earth has been given to me.  So you must go and make all the nations into disciples.”  The Ascension means that the world is under new management.  Maybe it helps to understand how they thought of heaven.  Unfortunately, we tend to think of heaven through a Platonic lens.  It's a far away and otherworldly place.  The opposite of earth.  The real world of which this is only a shadow.  But that's Plato—pagan Greek philosophy—not the Bible.  In the Bible heaven is earth's compliment; its other half.  God created them to fit together, to mesh.  Heaven is his realm, but the two were meant to overlap, for us to share his presence.  But his part, the heavenly half, was—in the Jewish view—it was like the control room or the CEO's office.  And that's where Jesus has gone.  To take the controls, to sit at the big desk, to accede to his throne—to rule and to reign: as Paul in 1 Corinthians 15:25: “He has to rule until he has put all his enemies under his feet.” But back to Daniel 7.  If the son of man has taken his throne, then that means that the kingdom has, indeed, been restored to Israel.  There are implications there for the disciples.  One of the twelve is missing.  Judas hanged himself after betraying Jesus.  The twelve are only eleven.  If the apostles represent the fullness of Israel reconstituted in the Messiah, they need a replacement for Judas.  Twelve tribes; twelve apostles. Maybe they didn't grasp this immediately.  Luke says that after Jesus' ascension, after the two angels asked if they were just going to stand around staring into heaven all day—because: he's one day coming back in the same way—like, didn't he give you work to do?—so they went back to Jerusalem as Jesus had told them.  Verse 13: “They then entered the city (‘they' meaning Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the zealot, and Judas the son of James) and went to the upstairs room where they were staying.  They all gave themselves single-heartedly to prayer, with the women, including Mary, Jesus' mother, and his brothers.” Luke makes a point of naming them all.  And there are eleven, not twelve.  He anticipates what needs to happen.  The apostles themselves apparently weren't sure what to do, so they did the right thing: they devoted themselves to prayer.  Brothers and Sisters, don't ever let prayer be an excuse for not doing what needs to be done, but when you don't know what to do: pray.  And pray some more.  Luke doesn't say that God suddenly spoke and gave them direction, but after days of prayer they began to understand what they had to do.  They knew the scriptures.  They'd listened to Jesus for forty days.  And as they prayed, understanding came.  Prayer has a way of doing that.  As we see here, the scriptures began to percolate in Peter's head.  That's often how God leads us.  It's not often that he speaks directly and we shouldn't expect him to.  But when we're already steeped in the scriptures and when we pray, the Spirit works and things “seem” to just come together.  I'm often amazed to see how this works when I'm preparing a sermon.  So Peter stands up in the middle of the disciples.  Luke says they'd grown to a hundred and twenty by this point.  And he says—verse 16: “Brothers, the scripture had to be fulfilled, which the Holy Spirit spoke long ago by the mouth of David about Judas, who became a guide to the people who arrested Jesus.  He was counted among us and had his own share in this ministry.”  Luke then adds that Judas went to the field bought with the money used to betray Jesus, he hanged himself there, where he burst open and his guts came out.  Luke notes this bit as historical evidence.  The field was still called “Blood-Place” in his day. And Peter goes on in verse 20, quoting Psalm 69:25 and Psalm 109:8, “For this is what it says in the book of Psalms: ‘Let his home become desolate and let no one live in it' and again, ‘Let another receive his office.' “So,” Peter said, “this is what has to be done. There are plenty of people who have gone about with us all the time that our master Jesus was coming and going among us, starting from John's baptism until the day he was taken from us.  Let one of them be chosen to be alongside us as a special witness of his resurrection.” Through prayer and the scriptures and the prompting of the Spirit, Peter realised that if Jesus, the son of man, sits on his throne, the kingdom has been restored to Israel, and that meant that the leaders…the apostles…of this renewed Israel had better number twelve, to represent the full number Israel's tribes.  The symbolism was vital if people—particularly fellow Jews—were going to see how the scriptures and the covenant and God's promises to Israel were being fulfilled in the church.  “So,” writes Luke, “they chose two: Joseph who was called Barsabbas, with the surname Justus, and Matthias.  ‘Lord,' they prayed, ‘you know the hearts of all people. Show us which one of these two you have chosen to receive this particular place of service and apostleship, from which Judas went away to go to his own place.' So they cast lots for them.  The lot fell on Matthias, and he was enrolled along with the eleven apostles.” This may seem like a mundane detail to us, especially after the glory of Jesus' ascension.  But it was a big deal to the apostles and no less to Luke.  Their knowing the need for twelve, not eleven apostles, highlights just how much they saw the work of Jesus as being about the fulfilment and the restoration of God's people as the promises to Abraham were fulfilled and their mission was about be launched into the nations.  It was proof that this new movement wasn't really new at all.  It was rooted in God's promises and showed their fulfilment of God.  Jesus, the cross, the resurrection, Pentecost weren't just stand-alone events.  They were part of the great story that God had been telling his people for thousands of years.  In these events, God was doing what he'd promised, showing his faithfulness and revealing his glory.  That's why Peter takes us back to the Psalms here.  It's why Stephen, before his martyrdom in Chapter 7 recounts the history of Israel.  They wanted to make it clear that what's happening here in Acts was what God intended all along. I've always found it funny that for all the big deal they make choosing Matthias, he's never mentioned again. I say that, because it's a good reminder that what Luke records in Acts is selective.  As St. John writes at the end of his Gospel, if someone were to write down literally everything that Jesus did, the world could not contain all the books.  And just so with Acts.  Just so with the whole history of the church.  The world could not contain the books needed to record all the things, big and small and all amazing, that Jesus and the Spirit have done through Christians down through the ages, the famous ones and the ordinary saints like you and I.  But the little bit that Luke records for us in Acts, Brothers and Sisters, is a partial (and strategic) record—inspired by the Spirit—that ought to encourage us as it reminds us how God is fulfilling his promises here and now in us and as it exhorts us to carry on with our mission, knowing that the Spirit is with us and will equip us for everything he has for us to do. On that note, I want to conclude with two images.  Jesus was acting out Daniel's prophecy of the son of man coming on the clouds to his throne when he ascended, but there are at least two other unmistakable images in that act as well.  The first is Moses, ascending Mount Sinai, up into the clouds and thunder.  Moses went up and came down with the law.  In the same way, Jesus has gone up, but what has come down is not another law written on stone, but God's own Spirit, poured into our hearts.  Contemporary Christians often think of the Spirit mainly as the agent of amazing and miraculous gifts, but the most important work of the Spirit, Brothers and Sisters, the most amazing miracle of the Spirit, is to transform our hearts and to turn our affections toward God, to fill us with his law of love.  The other image here is that of the Prophet Elijah as he was taken up into heaven in a chariot of fire.  As he went, he threw down his mantle onto Elisha, his protégé.  In that act, he not only passed on his God-given mission to Elisha, but he empowered him to do it.  That is what the book of Acts is about.  Luke's Gospel is about Jesus and his ministry—like the Prophet Elijah—and at the Ascension he's taken up in heaven and his mantle falls to the apostles, to the church, to you and to me, and the book of Acts is then like the continuing story of Elisha, carrying on the work and ministry God had given to Elijah.  Elijah's last act was to strike the waters of the Jordan with his cloak so that they parted, and Elisha's first act is to do exactly the same.  Brother and Sisters, that's Acts.  That's the ministry of the church.  To steward the good news about Jesus, to steward God's presence, to be his temple, ever expanding until it fills the earth.  Yes, it's a difficult job—some even lose their lives for it—but Jesus has equipped us and he's given us hope in the faithfulness of God to do what he has said.  His mantle has fallen on us in the gift of the Spirit and we know that he sits on his throne as Lord.  That central gospel truth is carved on our lychgate, a reminder as we come here and as a remind when we go back out to the world.  May Jesus' ascension never be for us a mere doctrine.  May it be for us the great truth that gives us hope, the great truth that is transforming creation. Let's pray: Almighty God and Father, as you have taken your son, Jesus the Messiah to reign in heaven, and as you have let his mantle fall on us in your indwelling Spirit, fill us with bold faith and certain hope that we might be faithful stewards of your gospel and for the sake of the world until the knowledge of your glory reaches the ends of the earth your son returns again on the clouds.  Through him we pray. Amen.

And he withdrew himself into the wilderness, and prayed. And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was present to heal them.

Healing the Nobleman's Son (Sermon Series on John) - Sunday, 17th May 2026[Episode 20 - John Chapter 4 KJV]1. A prophet has no honour in his own country.John 4:44-45  For Jesus himself testified, that a prophet hath no honour in his own country. Then when he was come into Galilee, the Galilaeans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast.2. A nobleman with a sick sonJohn 4:46-47  So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum. When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.3. Jesus rebukes himJohn 4:48  Then said Jesus unto him, Except ye see signs and wonders, ye will not believe.4. Jesus heals his son.John 4:49-52  The nobleman saith unto him, Sir, come down ere my child die. Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way. And as he was now going down, his servants met him, and told him, saying, Thy son liveth. Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him.5. He and his household believe.John 4:53-54  So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house. This is again the second miracle that Jesus did, when he was come out of Judaea into Galilee.

 46 He came again therefore into Cana of Galilee, where he made the water wine. And there was a certain ruler, whose son was sick at Capharnaum.Venit ergo iterum in Cana Galilaeae, ubi fecit aquam vinum. Et erat quidam regulus, cujus filius infirmabatur Capharnaum. 47 He having heard that Jesus was come from Judea into Galilee, went to him, and prayed him to come down, and heal his son; for he was at the point of death.Hic cum audisset quia Jesus adveniret a Judaea in Galilaeam, abiit ad eum, et rogabat eum ut descenderet, et sanaret filium ejus : incipiebat enim mori. 48 Jesus therefore said to him: Unless you see signs and wonders, you believe not.Dixit ergo Jesus ad eum : Nisi signa et prodigia videritis, non creditis. 49 The ruler saith to him: Lord, come down before that my son die.Dicit ad eum regulus : Domine, descende priusquam moriatur filius meus. 50 Jesus saith to him: Go thy way; thy son liveth. The man believed the word which Jesus said to him, and went his way.Dicit ei Jesus : Vade, filius tuus vivit. Credidit homo sermoni quem dixit ei Jesus, et ibat. 51 And as he was going down, his servants met him; and they brought word, saying, that his son lived.Jam autem eo descendente, servi occurrerunt ei, et nuntiaverunt dicentes, quia filius ejus viveret. 52 He asked therefore of them the hour wherein he grew better. And they said to him: Yesterday, at the seventh hour, the fever left him.Interrogabat ergo horam ab eis in qua melius habuerit. Et dixerunt ei : Quia heri hora septima reliquit eum febris. 53 The father therefore knew, that it was at the same hour that Jesus said to him, Thy son liveth; and himself believed, and his whole house.Cognovit ergo pater, quia illa hora erat in qua dixit ei Jesus : Filius tuus vivit; et credidit ipse et domus ejus tota.Nereus and Achilleus were servants of Flavia Domitilla, who was martyred with them in A.D. 98. St Pancras was put to death at the age of fourteen. A.D. 304.

"Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself: I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews: Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. And now I stand and am judged for the hope of the promise made of God, unto our fathers: Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews. Why should it be thought a thing incredible with you, that God should raise the dead? I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities. Whereupon as I went to Damascus with authority and commission from the chief priests, At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks. And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest. But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; Delivering thee from the people, and from the Gentiles, unto whom now I send thee, To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision: But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. For these causes the Jews caught me in the temple, and went about to kill me. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come:That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles. And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad. But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness. For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner. King Agrippa, believest thou the prophets? I know that thou believest. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds." Acts 26:1-29

He must increase and I must decrease (Sermon Series on John) - Sunday, 29th March 2026[Episode 15 - John Chapter 3 KJV]1. Jesus and John are both baptising.John 3:22-24  After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized. And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized. For John was not yet cast into prison.2. There is a controversy between The disciples of John and Jesus.John 3:25-26  Then there arose a question between some of John's disciples and the Jews about purifying. And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him.3. John is not jealous, he has already embraced Gods planIt's not about me, it's about Him.John 3:27 -29 John answered and said, A man can receive nothing, except it be given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled.4. My job is done and my time is over.John 3:30  He must increase, but I must decrease.

"And the morrow after they entered into Caesarea. And Cornelius waited for them, and he had called together his kinsmen and near friends. And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. But Peter took him up, saying, Stand up; I myself also am a man. And as he talked with him, he went in, and found many that were come together. And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean. Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me? And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing, And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God. Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh, shall speak unto thee. Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God. Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him. The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: Him God raised up the third day, and shewed him openly; Not to all the people, but unto witnesses chosen before God, even to us, who did eat and drink with him after he rose from the dead. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days." Acts 10:24-48

"But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before the great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made the same Jesus, whom ye have crucified, both Lord and Christ. Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls." Acts 2:14-41

Fruit by Faith for the Kingdom (1) (audio) David Eells – 3/22/26   Keys to the Kingdom Ron Coulson - 03/22/2010 (David's notes in red) As I was walking down a road, there was a long, tall fence on my left and large yards and houses on my right (the multitudes in the sectarian church). I continued walking, and directly in front of me was a large building. (The true Church, which has the Kingdom of God within.) I entered through the front door into a rotunda (a circular ground plan with a dome). There were nine doors (to enter the Kingdom). Each door had curved glass with a gold frame around it. I looked at my left hand and in it was a large gold ring with nine gold keys. (These represent the nine fruits of the Spirit, through which we enter the Kingdom of God. (Gal.5:19) Now the works of the flesh are manifest, which are [these]: fornication, uncleanness, lasciviousness, (20) idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties, (21) envyings, drunkenness, revellings, and such like; of which I forewarn you, even as I did forewarn you, that they who practise such things shall not inherit the kingdom of God. (But those who have the fruit do enter the Kingdom.) (22) But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, (23) meekness, self-control; against such there is no law. (24) And they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof. (25) If we live by the Spirit, by the Spirit let us also walk. Those who do not have the fruits of the Spirit may receive them by faith, for they were given at the cross. (Mar.11:24) Therefore I say unto you, All things whatsoever ye pray and ask for, believe that ye received [Greek] them, and ye shall have them. (Rom.6:11) Even so reckon ye also yourselves to be dead unto sin, but alive unto God in Christ Jesus. (12) Let not sin therefore reign in your mortal body, that ye should obey the lusts thereof ... (21) What fruit then had ye at that time in the things whereof ye are now ashamed? for the end of those things is death. (22) But now being made free from sin and become servants to God, ye have your fruit unto sanctification, and the end eternal life. (23) For the wages of sin is death; but the free gift of God is eternal life in Christ Jesus our Lord.) As I turned to leave, I heard a woman screaming. I turned back around and saw an open door in front of me. The inside of the room was huge with a gold artifact (a valuable ancient tool or weapon - the sword of the Word) and a bright light. (The truth of the Word is the light. With these we enter the Kingdom. Jesus also gave us authority in His Kingdom to bind and loose. (Mat 16:19) I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven.) I saw a door directly on the other side of the room that was partially open and the same woman was screaming from inside it. I started to run toward the door, but was instantly in there. The woman was sitting to the right of the door, on the floor, with her head in her hands, sobbing. All of a sudden, another man appeared with a dagger in his hand, and he was going to kill the woman. (Satan will attempt to spiritually and sometimes physically, kill the Bride before the tribulation but she will be used to raise up the Church.) Then there appeared a taller man (Jesus) with his back toward me, holding a sword with a gold handle and silver blade. Instantly, their position changed. The other man's back was toward me, and the taller one was facing me. The taller man said to the adversary, “Be gone, Satan!” Jesus turned to me and smiled, and then invited us into the wedding feast! (The seven-day tribulation is the wedding feast before going to the Groom's home.) The woman (His Bride) stood up with a smile on her face. We both walked into the adjoining room, where we were celebrating the Feast of the Lord! (The Lord will defend His Bride, before and in the tribulation, who abides in the fruits of the Spirit and wields the sword of the Spirit, the Word of God.)   Glorified in His Saints Aaron Lim - 10/02/2006 (David's notes in red) I received this vision as I was listening to an audio by David Eells. (Listening to the spiritual Davids will prepare us to face the darkness to come.) In the vision, the whole land was dark, and nothing could be seen in the background. I saw the Lord Jesus Christ with a light around Him on the cross on top of a hill in the middle of the land. All around at the bottom of the hill, I saw people who looked exactly like Jesus, like they were clones of Him. They were all wearing the exact same garments as each other and had the same light around them as Christ did, and they were all looking up towards Him on the cross. Praise His name! (And here is the gospel in a nutshell that brings us into His image as we see Him lifted up.) (2Co.3:18) But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit. (2Co.4:11) For we who live are always delivered unto death for Jesus' sake, that the life also of Jesus may be manifested in our mortal flesh. (Gal.2:20) I have been crucified with Christ; and it is no longer I that live, but Christ living in me: and that [life] which I now live in the flesh I live in faith, [the faith] which is in the Son of God, who loved me, and gave himself up for me. (2Th.1:10) when he shall come to be glorified in his saints, and to be marvelled at in all them that believed (because our testimony unto you was believed) in that day. (11) To which end we also pray always for you, that our God may count you worthy of your calling, and fulfil every desire of goodness and [every] work of faith, with power; (12) that the name of our Lord Jesus may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ. After the vision, I knelt down to pray and closed my eyes, and I pictured Jesus Christ on top of the hill, as if through the eyes of one of the saints, and I said to Him a prayer from King David: “With all my heart have I sought you, don't let me wander from your commandments.” He looked at me and said, “Ask the Father, because anything you ask of Him will be done by the Father”. So I looked up to the sky and asked our Father, and tears started flowing from my eyes. To Him be the kingdom and the glory forever and ever. My brothers and sisters, seek diligently and keep your eyes on the Son because everything else is darkness, and in Him there's hope. Ask the Father to lead you by the hand to our Lord because we can't find Him on our own. I have faith in His power to perfect all of us in Jesus Christ.   The Door is Closing Anonymous (David's notes in red) I saw myself in a grape vineyard in a valley. There were several mini-hills within this vineyard. There was a round table in each mini-hill. I saw Christians seated with both hands in front of them, placed on this round table, above all these mini-hills. I was in one of these mini-hills too, seated around a round table with my hands placed on top of the table in front of me. I saw a narrow and winding path to a door that opened to a mountain. This door was about to be closed. I saw reapers busily counting purple grapes. They wore a fierce and serious countenance. The grapes were all of the same size and very beautiful in appearance. The grapes were not in clusters but all the twigs (if that is what you call it) and leaves were thrown away. (Only the fruit of Christ is acceptable, the plant of the old life must die.) I saw all these individual grapes put into wooden bowls. There were many such wooden bowls belonging to all of us Christians who were waiting to see if there were enough grapes in our wooden bowls to give us a license to enter through that door before it closed completely. I was extremely worried. I was praying hard, hoping that I had enough grapes to make it! The reapers would go to each table and point and say, “You ... you ... you, take the narrow path and enter the door”. Not everyone was chosen; only a few were picked. I really praise and thank the GOOD LORD, one reaper came to our table and picked me, and told me to go! We were the last few to be picked. We were all running in a single file on that narrow winding path and entered that wooden door. But sad to say, many never made it. (The door is Jesus; we enter through Him.) I praise and thank the Lord for whatever He saw in me, from the foundation of the world, it is only by God's grace I got picked - 1Co.1:26. Many are called, but few are chosen - Mat.22:14. I believe the door of grace is about to be closed. (Each Christian has an amount of time to bear fruit.)   Safe in an Ark Anonymous (David's notes in red) I saw myself in what looked like a long wooden house, which just made me think I was in an ark. There were many windows. I saw the waters coming, so I started warning everyone to go to a higher floor. This house had three floors. I saw a terrible deluge sweep the whole streets and place, but we were left untouched. I came down to the ground floor and saw that the clear waters seemed to have subsided. So I thought I just wanted to open the door to peek outside. But the Holy Spirit cautioned me not to do so. But from my view, I thought it was OK and told that to the Lord, and I just went to open the old wooden door. (The clear waters of the true word will destroy the wicked.) Suddenly, I saw what looked like a rush of muddy waters sweeping past. I cried to God, and by the grace of God, was able to close this old wooden door in time before that water got inside the ark. (No dirty waters are allowed in the ark, who is Jesus.)  I repented and thanked God for His goodness in helping me shut the door in time. The door was so old that one would wonder how it could keep from collapsing. It was only the very grace of the Lord Jesus Christ that we were not consumed by the waters. Then I stood in front of a window to observe. Suddenly, I saw a bat try to squeeze itself through the window grills to enter the ark. But I caught that bat and broke its left, then right wing, and killed it. There was a lot of blood coming out of that dead bat. (No beast of darkness is allowed in the ark of Jesus. All who repent may enter.) Then I saw a beautiful butterfly inside the ark. (The colors represent the attributes of Jesus; the wings its ability to overcome the world in the ark.) However, I did not touch it. I was praising God for His wonderful grace and protection of His children. The dream ended here. The clean waters are judgments of the Word through the ministries that God is raising up. The muddy waters are doctrines of demons and delusions that will wash over the world and separate many from God. A bat is an unclean, blind, night creature that lives in darkness. None of these will be in the ark.   Door to Revelations About to Open Amos Scaggs - 01/15/2006 (David's notes in red) I felt this was urgent and pending now. In a vision, I was working on a big garage door in a building like nothing I had ever seen. I had installed the side rails, and all that had to be done was to install the front SPRING rails, which were lying there. In the vision, I saw the door to Revelation 6 is about to SPRING Open. As a play on words, this also could mean in the SPRINGtime of the year, the door would open. Everything is in place on the world scene for this to happen. This spring, a war could come that would be the door that would cause the world to make the covenant that opens the first seal in Revelation 6 of the tribulation. Rev 6:1  And I saw when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying as with a voice of thunder, Come. 2  And I saw, and behold, a white horse, and he that sat thereon had a bow; and there was given unto him a crown: and he came forth conquering, and to conquer. This is Jesus in the man-child body. ) I could hear the conversations of people in the spirit for miles away, saying, “I would like to take part in the Revelator”, which was a live drama play theater. But they were too busy at their jobs to take part. (Jesus gave parables of people who were too busy to listen to Him as the Man-child of that day.)  I knew that these people supported and participated in the churches but would not make it to Heaven. Jesus in the Man-child reformers will be the Revelator. Only those who come out of the worldly Church and abide in Him will enter the kingdom. In the next scene, I saw that the doors to an old house on a hill were left open, unattended, and nothing was stolen or touched. (This is the original Church and teachings, which most have forsaken.) Strangers were gathering around the house. There was fresh fruit of all kinds stored up in the house. It was sparkling clean and fresh. I had never seen anything that fresh before. (Isa 30:20…but thine eyes shall see thy teachers; 21 and thine ears shall hear a word behind thee (The original truth the Church forsook.), saying, This is the way , walk ye in it; when ye turn to the right hand, and when ye turn to the left. ) All you had to do was reach down, pick it up, and eat. (Straight out of the Bible) Some fruit didn't taste very good in the flesh, but it was good for you in the Spirit. (God will provide the Fruit of the Spirit for the people who eat at “His House.”) The old house is the original house that apostate Christianity departed from. (Jud.1:3) Beloved, while I was giving all diligence to write unto you of our common salvation, I was constrained to write unto you exhorting you to contend earnestly for the faith which was once for all delivered unto the saints. ...(5) Now I desire to put you in remembrance, though ye know all things once for all, that the Lord, having saved a people out of the land of Egypt, afterward destroyed them that believed not. [the original Word] Only those who partake of the pure, fresh fruit of the original house will enter the kingdom. (1Jn.2:6) he that saith he abideth in him ought himself also to walk even as he walked. ...(24) As for you, let that abide in you which ye heard from the beginning. If that which ye heard from the beginning abide in you, ye also shall abide in the Son, and in the Father. (25) And this is the promise which he promised us, [even] the life eternal.)   A Bird of Prey Teddy Lishan Desta (David's notes in red) What I have purposed from eternity, that I will perform in its appointed time. My eternal counsel shall stand, and what I have purposed will be done. I am not a man to lie, not a son of man to change My mind. I will do what I counsel to do; I cannot deny Myself. Many have written about My plan for the last days. But did they truly learn from Me; or did they hear from My eternal counsels? Did they partake of the secrets of their God; did they visit the inner recesses of My word? Had the mysteries of the Holy One of Israel been disclosed to them? Had they known My counsel, they would have declared My mind. Had they truly heard from Me, there would have been no error among My people. But what they spoke was of man; what they wrote was out of the learning of man. Neither the wise of this world could know about My doing, as it is discerned by My Spirit. None of their learned men could predict about My plan, as this was My much-kept secret. (Jer.23:16) Thus saith Jehovah of hosts, Hearken not unto the words of the prophets that prophesy unto you: they teach you vanity; they speak a vision of their own heart, and not out of the mouth of Jehovah. (17) They say continually unto them that despise me, Jehovah hath said, Ye shall have peace; and unto every one that walketh in the stubbornness of his own heart they say, No evil shall come upon you. (18) For who hath stood in the council of Jehovah, that he should perceive and hear his word? Who hath marked my word, and heard it? (19) Behold, the tempest of Jehovah, [even his] wrath, is gone forth, yea, a whirling tempest: it shall burst upon the head of the wicked. (20) The anger of Jehovah shall not return, until he have executed, and till he have performed the intents of his heart: in the latter days ye shall understand it perfectly. (21) I sent not these prophets, yet they ran: I spake not unto them, yet they prophesied. (22) But if they had stood in my council, then had they caused my people to hear my words, and had turned them from their evil way, and from the evil of their doings. My people, listen to Me as I speak My heart to you, and carefully weigh My words which are from My heart. My secrets I disclose to you, and that which has not been known to past generations I reveal to you. You have not heard it before; only now I lift the shroud and reveal which has been hid from the ages. You are My chosen generation, so I reveal My truths to you. This I do so that you shall build My Kingdom on earth and bring Me the glory (Isa 48; Eph. 1: 17-20; Rom 16:26-27). This is My will; My eternal counsel. Your God will stir a bird of prey; His instrument of judgment from its abode. God has readied His bird for these days. God shall use it to bring His eternal plan to pass on earth, and God's hand shall guide it into action. God will call it from the valleys of the Jordan, and make it to emerge from the lowest parts of the earth. As the phoenix rises from its ashes, so shall My bird rise from the furnaces. (The one who was considered dead and gone shall resurrect in the Man-child.) It will come forth from the smoldering fires (the burnt offering of Jesus), so it will gleam like burnished steel. It will ascend to the heights and strike across the skies like lightning. The world will be taken by surprise; its appearing shall strike fear among many. I have fully equipped the bird to fulfill all that I have called it to do. (This phoenix is the first fruits sons of God, in whom Jesus is resurrected from the death of the Jordan to do His works of old when He was the first fruits. They will bring truths hidden from the foundation of the world and authority to bring judgment on the beast and harlot.) Its eyes are like those of the eagle, penetrating and discerning from afar. Its wings are large and strong; it will not weary or tire. Its talons and beak are sharp and strong; none of its prey can escape its grip. My bird shall strike fear in the hearts of the kings of the earth, and the girdles of their loins will untie. Those who eat My people as one who eats bread, they shall be judged by My hand. Those who said they reside in their strong towers; them it shall attack and humble for their pride. Many will cry out to God for His mercy and forgiveness; many may find the door of repentance closed. But to you, My sons and daughters of the Faith, the bird shall come to you as a comforter, carrying healing in its wings. To you, it shall bring good tidings, the news of eternal joy and rest. You shall get protection under its wings and deliverance from your mortal enemies. With your eyes, you shall see the destruction of the wicked, and none of the pestilences coming to your gates. (Mal.4:2) But unto you that fear my name shall the sun of righteousness arise with healing in its wings; and ye shall go forth, and gambol as calves of the stall. (3) And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I make, saith Jehovah of hosts. You shall see My salvation coming to the earth; you shall see as the captives go free. You shall see your corporate prayers answered and your righteous petitions granted. I will wipe away your tears from your faces, and your mouth shall be filled with mirth. You will see the righteousness of God filling the world, as the Word of God is honored by all. (Hos.6:2) After two days will he revive us: on the third day he will raise us up, and we shall live before him. (3) And let us know, let us follow on to know Jehovah: his going forth is sure as the morning; and he will come unto us as the rain, as the latter rain that watereth the earth. (Mal.5:2) But thou, Beth-lehem Ephrathah, which art little to be among the thousands of Judah, out of thee shall one come forth unto me that is to be ruler in Israel; whose goings forth are from of old, from everlasting. (3) Therefore will he give them up, until the time that she who travaileth hath brought forth: then the residue of his brethren shall return unto the children of Israel. (4) And he shall stand, and shall feed [his flock] in the strength of Jehovah, in the majesty of the name of Jehovah his God: and they shall abide; for now shall he be great unto the ends of the earth. Therefore, My people, wait upon your God expectantly as I AM to begin to fulfill My eternal plans. But many others will attempt to fight My will, but they shall fail. Many will try to shoot down My bird of prey, but no weapon fashioned against it can prosper. I AM your God Who does His eternal counsels faithfully in its appointed time. I do that which is truth, and I owe no one an apology, says the Lord. Word (Isa.46:11) From the east, I summon a bird of prey; from a far-off land, a man to fulfill my purpose. What I have said, that will I bring about; what I have planned, that will I do. (Isa.46:11) I am calling a man to come from the east; he will swoop down like a hawk and accomplish what I have planned. I have spoken, and it will be done. (Mat.24:27, NIV) For as lightning that comes from the east is visible even in the west, so will be the coming of the Son of Man.   Man-child Assembled and Sent?  Amos Scaggs - 06/19/2007 I believe this is the Man-child Ministry Lines that have been formed. There was a hotel-type building atop a high mountain. (Many houses made into one on Mt. Zion.) There were a few people climbing frantically anyway they could to get to the top floor of the building. They were not taking the stairs because there was not enough time for that. They were climbing stair rails, banisters, walls, and anyway they could to get to the top because time was so short. Some carried small pieces of baggage at the beginning, but the climb was so rigorous that by the time they reached the top, all was left behind. When they reached the top, lines were already formed by the ones who had made the climb earlier, but in a different fashion. It seems there were two distinct groups, but there could have been more. One group was better equipped than the other. After reaching the top, some went in different directions as they were dispersed. Some travels were difficult and treacherous because there was more involved in the process than anticipated. Some traveled with ease but had to be careful with each step taken. The climb is hard, the time is short and the baggage of flesh will be left behind when we reach our position in Christ in the wilderness.   Lay Aside Every Weight Jon Knowles - 06/22/2007 (David's notes in red) We must “lay aside every weight and the sin that doth so easily beset us, and run with patience the race that is set before us, looking unto Jesus the author and perfecter of [our] faith, who for the joy that was set before him endured the cross, despising shame, and hath sat down at the right hand of the throne of God” (Heb.12:1-2). Last night, before I went to bed, I was flipping channels and there was a show about professional boxing/fighting that caught my attention. It was a behind-the-scenes kind of story about a fighter who was to weigh in the next day. His trainer came in with a set of scales and the fighter stripped down and stood on the scales. He was 8 pounds overweight, and his trainer accused him of cheating on his diet. (To much flesh) The fighter denied this but the trainer demanded that he “cut weight,” which included wearing plastic clothing, eating and drinking NOTHING and working out strenuously for hours on end. This fighter was miserable and somewhat rebellious, but he obeyed his trainer and did what he was told. The Lord spoke clearly in my spirit, telling me that His body is like this young fighter - overweight, somewhat rebellious, and unprepared to enter the ring, and we must “cut weight”. He, as our trainer, is calling us to fast, to be of sober mind, studying the Word, cutting out sinful habits, in order to be ready for the coming fight that's ahead of us. I asked for a confirmation about the fasting we need, and He pointed me to a page in Sovereign God (131): Joshua and Caleb believed that the Promised Land was theirs and that they could take it from the Canaanite. (Num.14:9) Only rebel not against the Lord, neither fear ye the people of the land; for they are bread for us: their defense is removed from over them, and the Lord is with us: fear them not. The old man is bread for the new man. The spiritual man grows as he devours the old man. Since they occupy the same territory, the old man has got to die so that the spiritual man can live and grow. I've been undergoing testing, correction, discipline -- the time is short! We are being prepared for battle and many of us are not ready.   The First-Fruits and Evangelism R. S. (David's notes in red) In a dream, I walked into a large room that resembled a large football stadium. It had a lot of bleachers, and there were thousands of people in the bleachers. As I walked in, I realized that I could not leave the way I came in. As I looked around, I noticed that in the center field of the stadium, there were about 15-20 people who had white shiny glowing robes on. Everyone in the bleachers was focused on them. They were talking, but I could not hear what they were saying. They had a look of perfect peace and understanding. One of the people was my little sister-in-law (she is sixteen now and seemed to be about the same age). She had a harp or some sort of musical instrument, and she was playing it. The next thing I noticed was my other in-laws in the bleachers looking at her, all excited and saying, “Look, there is Maria, she is glowing!” Maria is Mary in English. Mary was promised to bear the fruit of Jesus. (Luk.1:31) And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. (Because she believed the Word, it came to pass.) (45) And blessed [is] she that believed; for there shall be a fulfillment of the things which have been spoken to her from the Lord. (Mary represents these people who have come to manifest the fruit of Jesus. The first fruits, 144,000, Man-child are the only ones who could learn the song with the harps (Rev.14:2,4). Only those who bear fruit are spiritually the mother of Jesus.) (Luk.8:21) But he answered and said unto them, My mother and my brethren are these that hear the word of God, and do it.) At this point, I looked to my left and realized that everyone was funneling to the only exit of the stadium. I was curious as to where they were going. I walked around to the bleachers so that I could see the exit. Standing in front of the exit, there was an Angel, and behind him were two paths. On the left side, (where Jesus sent the goats), there was an escalator going down. I looked and saw that the escalator disappeared into a lake of fire. I also saw thousands of people's heads sticking out of the lake of fire. They were all screaming in agony and were being burned alive. Then I looked to the right and I saw a door. The door was white and as it opened, I saw there was a bright whiteness behind the door. I then focused on the long line of people standing in front of the Angel; they would only pause momentarily before being directed to the right or the left. Very few people were directed to the right. I was shocked at how many people were being told to go to the left. (Leftists) They had no choice, and they could not fight it or protest; they just would get on the escalator and disappear into the fire, and then their screams would be heard. I then realized this was the end; the judgment. I began to reflect on my life and wonder which way I would be told to go. I was watching this process for quite some time. As I was watching, I saw my older brother was next in line. I was intently focused on what was happening at this point because it was my brother. As he stood in front of the Angel, he was directed to the left. I yelled out his name to see if it was really him. He turned around, his face and clothes were all dirty. The expression on his face was that of a very sad, lost soul who just realized it was the end. In a flash, I appeared next in line. Everything around me paused, and my life flashed before my eyes. It only took a moment. As I saw my life, I saw all the things that I had done in my life, good or bad; if it was for myself, it meant nothing, and I was ashamed of it. I also saw all the things I had done for the Lord in my life, and it seemed like so little compared to the rest. A vision simultaneously appeared in my mind of the story of Esau and the morsel of meat. I clearly understood that all the things the world offered and the things I had done for myself were just like the bowl of soup that Esau sold his birthright for. I was totally completely ashamed, and even though I had grown up as a missionary's child and had known the Lord my whole life, I felt unworthy and expected to be directed to the left. The Angel then showed me that what seemed were the last moments of my life, my heart had loved the Lord, and that this was grace. I was able to go to the right. As he said these words, I was relieved, but then I remembered my brother who was on the escalator. He was staring right at me, the Angel said something to me, but I couldn't hear him because of the screaming coming from the fire. I turned my attention to the Angel, and I asked him what he said. He told me that I could choose someone to go with me. I immediately said, “My Brother!” But the Angel said I could not choose him because he had already been judged, and I had a chance to talk to him on earth. I was shown (Eze.33:8) When I say unto the wicked, O wicked man, thou shalt surely die, and thou dost not speak to warn the wicked from his way; that wicked man shall die in his iniquity, but his blood will I require at thy hand. My brother is not a bad person, and I was shocked that he was on the left side. I felt horrible. I wanted another chance to witness to my brother and tell him to put the Lord first. I also began to realize all the other people I loved that I had not seen yet. Then the angel told me I could pick another person who had not been judged yet. I saw my twin brother Reuben. He died five years ago, and then he went through the door with me. As I walked through the door, a brightness surrounded me in a large white greeting room, with white seats. Everything was pure bright white. It seemed like I was there for hours. Very few people were in the room. I was waiting and thinking about all that I could have done for the Lord that I did not do. Waiting was difficult. Finally, three people came through the door. I rushed over to them. I knew them, I anxiously wanted to ask if they had seen anyone else and if the judgment was over, but before I got to them, I woke up. As I woke up, I felt the Lord was giving me a second chance to encourage people to seek Him first in their lives. I also clearly remember the shame of not telling them the truth. I began to pray desperately and was asking the Lord what he wanted me to do, and if I was supposed to tell everyone, I wanted confirmation. Immediately, I fell back asleep into a second dream. I was surrounded by brightness and what looked like snow, but it was not cold. I saw in the distance a heavenly city, with beautiful golden gates and large white pillars. I began to quicken my pace to get to the gates. As I approached the gates, the Devil jumped out from behind one of the pillars. I was wrestling with him for a long time to conquer him to try to get to the gates. The harder I tried, the harder it was. I was getting tired. The verses came to my mind, ...the Devil walks about as a roaring lion seeking whom he may devour... I was praying. I began to seek the Lord, and I realized that I could not conquer him and get to the gates on my own. I cried out to Jesus, I said, “I need you, I cannot do this on my own”. Then I saw who I thought was Jesus. It was like He was watching me the whole time. He came out of the gates. He destroyed the Devil, and He said to me, “See, you cannot do it, only through me. You must seek me and be yielded to me. I am the only way.” I woke up. These dreams put the fear of God into my life. I know that I must really seek him to enter in, and nothing is more important. I hope that this can be an encouragement to you. I have read several testimonies of people who have had similar dreams and life after death experiences, which have also been a confirmation to me. (If this man dies in faction he will go to the left.)   The Anointing of the First-Fruits G. C. - 07/24/2008 (David's notes in red) I would like to share a dream I was given within days/weeks of finding UBM in the fall of 2006. I was standing in a plain (wilderness) all by myself. I looked off into the distance, and I could see someone or something coming toward me. As it got closer, I could make it out as a cloud. Within seconds, it was right beside me, and on this cloud sat a messenger from God. He had an invitation for me; it was in the form of a large golden telegram that was reminiscent of the golden tickets in the Willy Wonka movie. (A ticket to visit a wondrous land.) He said this was an invitation to attend a revival that was taking place in the mountains of the Yukon. (Meaning great river, i.e., of the waters of life.) As soon as I took the golden invitation, I found myself high above the Earth, flying over North America to the far-left corner of the continent. This only took a matter of seconds as I flew thousands of miles across the nation and found myself at the foot of a snowy white mountain. I began to walk up this mountain and as I walked, I looked down and saw that I had no shoes on! (We are to climb the kingdom of God, which in Daniel 2:44 is a mountain. God demands we take off our shoes when we are on holy ground so that we are not separated from holiness.) I could not believe it! I had no shoes, walking in the snow, but my feet were not cold at all, so I kept walking up the mountain. After a long trek up, I made it to a stream and began to walk through the stream that flowed from the top of the mountain. (Walking in the rivers of the waters of life, the Word of God, that cleanses our walk.) There were large square stones that were placed in the middle of the stream for me to walk on. These stones were crafted and had a decorative border on them. (The foundations laid by the Apostles and Prophets.) They were massive in size -- must have weighed tons for just one of them. I continued to walk on these stones until I made it to the beginning of the stream in a small clearing at the top of the mountain. (The source of the “river of the water of life” is “the throne of God and the Lamb”, as Rev.22:1 says.) On top of the mountain, I saw a group of people who were standing on the bank of the stream. They were all lined up in a straight line, and something very, very supernatural was happening to them. (These are the first-fruits to be anointed with the latter rain at the beginning of the tribulation. (Rev.14:1) And I saw, and behold, the Lamb standing on the mount Zion, and with him a hundred and forty and four thousand, having his name, and the name of his Father, written on their foreheads. (4) These are they that were not defiled with women; for they are virgins. These [are] they that follow the Lamb whithersoever he goeth. These were purchased from among men, [to be] the firstfruits unto God and unto the Lamb.) Something was being poured on them from the heavens. (The coming of the Lord in His people through the Latter Rain. (Hos.6:3) ... He will come unto us as the rain, as the latter rain that watereth the earth.) It was like water that glittered and shone brightly. It was so glorious. It seemed that the water was actually liquid glory. (2Co.3:18) But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit.) As I watched, each one of these people receiving this water was transformed into a more powerful being, receiving his own special gift. I even saw one grow what seemed like angel-type wings. (Ability to move supernaturally; translation. They will be able to pass these gifts on to disciples, as Jesus did. Phillip translated.) I know this sounds crazy, but they resembled superheroes. (More like “Christ in you the hope of glory”.) Then I fell on my face and started praising God. Next, I heard one call out to the rest, “The world hates us now! They hate us!” (Joh.15:18) If the world hateth you, ye know that it hath hated me before [it hated] you. He seemed very troubled by this. I got this feeling that this hatred came on so quickly that he could not understand why it was happening. That is when I was given the understanding that these people were to be sent back out into the world with their power and gifts to overcome the world. (Just as their Master, who was a type of them, did.) That is when I became bold and full of faith and said back to him in complete confidence, “Why do you question this? Did not the Master tell us this was supposed to happen? The world is supposed to hate us”. (This is the beginning of the great revival at the beginning of the tribulation.) End of dream. (Sadly, even after having great revelations if one falls into faction he will not be saved even with a second chance.)   Man-child Raised By Angels Sandy Shaw - 06/25/2016 (David's notes in red) In this first dream, I was in my house, lying in a hospital bed in the yellow room with a horse border around the wall. My husband was sleeping in our bedroom, but it's slightly different. It had a door going to the outside with a doorbell. The doorbell rang, and my husband got up and answered the door. And there was no one there but a baby in a big brown basket. The baby was lying on a woven blanket of many colors. (The attributes of the light, Jesus Christ.) He had on a white cloth diaper. And in the basket was a note which read, “Take care of until further instructions from God”. (i.e., take care of the spiritual man/Man-child until further instructions come.) The baby looked to be four or five months old. My husband picked him up and said, “Baby!” I said loudly, “What?” And he started playing with the baby until he got fussy. So I said, “What do you have in there?” He said, “I have a baby!” I said, “Oh! Bring it to me!” But he said, “You have a broken leg”. I said, “No, I don't. How many times do I have to tell you that?” So he brought the baby to me, and I laid him down next to me in the bed. I started to rub his temple area on his head. I said, “You don't have to worry. God's protection is over you”. I started to feed the baby with an old-fashioned glass baby bottle with a large nipple. It had milk in it. Then I told the baby, “In a little while, angels are coming to minister and to teach you. Then I fell asleep and the room was full of angels -- about 200. They were of various sizes with a radiance about them. The radiance was of the color white or of gold or of silver. Also, these angels were in constant motion. Those who were ministering to the baby had less motion, while the others had more motion. (Heb.1:14) Are they not all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation?) At first, they were playing with the baby. And the baby was reaching out his hand and playing with them and giggling. The baby was continually growing. (As it was with Jesus, so it will be with Jesus in the Man-child. (Luk.2:52) And Jesus advanced in wisdom and stature, and in favor with God and men.) Teaching angels were now teaching him. He was now two to three years old. Now he had purple clothing. (Representing royalty, son of God.) Then different angels came up close to him. He was now four or five. Still, more angels came, and he was six or seven years old. (Notice, the more angels, the more maturity.) And then I woke up. (Angels bring different giftings to God's people. (1Co.14:12) So also ye, since ye are zealous of spiritual [gifts; in the Greek, this is one word meaning “spirits”, speaking of angels], seek that ye may abound unto the edifying of the church.) In this second dream, I'm in an outdoor market. I see fruit stands with all kinds of fruit and vegetable stands with all kinds of vegetables. Then I looked off in the distance and saw a canopy with pillows hanging from it. Blankets were also sold there, and one that caught my eye was a burgundy one with gold metallic ribbon close to the edge. I had the same young boy from the previous dream. He was six or seven years old and still wearing purple clothing. I was holding his hand, and I told him to stay close. (Remember when Jesus was with Mary, as a type of the Bride, she was astonished at His spirituality and thought on the things He spoke of.) Then he said, “Remember, you were instructed to get the (wedding) band”. Then, all of a sudden, there was a man standing in front of me. He had a large ring that carried many rings of all sizes. “So you're looking for a ring. I have rings; what size do you need?” (A ring represents eternity because there is no end to it. The devil offers many eternities through religious impostors that fit any man's desires; a god and religion of their choosing.) So I'm looking at the rings. And he says, “I know that I have the ring. I know I have the right size”. And I gave him back the large ring. “No, you don't have the right size”. And he says, “I have every size you need”. I said, “No, you don't. It's one size fits all, and God is doing the sizing”. (Satan offers many ways to eternity. God's salvation is the Word and there is only one Word for eternity, but you wouldn't know that by looking at Christians who worship men and religion. (1Pe.4:11) if any man speaketh, speaking as it were oracles of God; if any man ministereth, ministering as of the strength which God supplieth: that in all things God may be glorified through Jesus Christ, whose is the glory and the dominion for ever and ever. Amen. Because they have departed from the oracles of God, they are not bearing fruit. (Heb.5:12) For when by reason of the time ye ought to be teachers, ye have need again that some one teach you the rudiments of the first principles of the oracles of God; and are become such as have need of milk, and not of solid food. (2Co.11:13) For such men are false apostles, deceitful workers, fashioning themselves into apostles of Christ. (14) And no marvel; for even Satan fashioneth himself into an angel of light. (15) It is no great thing therefore if his ministers also fashion themselves as ministers of righteousness, whose end shall be according to their works. (Rev.17:6) And I saw the woman [the harlot] drunken with the blood of the saints ... (18:24) And in her was found the blood of prophets and of saints, and of all that have been slain upon the earth.) Then the little boy said, “Remember, many more are coming”. (Many more personal man-childs of “Christ in you” are coming. Also many man-child reformers are being raised up.) End of dream. I asked the Lord by faith at random, “What are You telling us in this dream?” (Jer.32:26) Then came the word of Jehovah unto Jeremiah, saying, (27) Behold, I am Jehovah, the God of all flesh: is there anything too hard for me? (Some foolishly say that God cannot save from sin by manifesting His son in our body.) (Mar.10:1) And he arose from thence and cometh into the borders of Judaea and beyond the Jordan: and multitudes come together unto him again; and, as he was wont, he taught them again. (Yes, Jesus is coming “again” to minister to the multitudes all over the earth, manifested by Spirit and Word in a corporate first-fruits man-child body.) (Joh.15:11) These things have I spoken unto you, that my joy may be in you, and that your joy may be made full. (Those who love Him and love His appearing in them will show the power of His salvation in all areas. What joy!) (Joh.14:21) He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself unto him. (He is coming in those who, like the Bride, love Him and keep His commandments. Because of this, they will be loved by the Father and Son.)   Is it Gifts or Fruit that Qualifies Us for the Kingdom? Questions sent - 1/9/20 (David's notes in red) Questions sent to me: I will be brief. I have, for a number of years, been doing my own bible study in the New Testament on different topics. My Present topic is “Do Not Be Deceived” (Considering your other question below, it is good to notice that this saying was always spoken by God to His people and warns them to depart from personal sin, or they will miss the Kingdom. (1Co.6:9) Or know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with men, (10) nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. (1Co.15:33) Be not deceived: Evil companionships corrupt good morals. (Gal.6:7) Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. (I.e. we create our own future by sowing good or bad) (Jas.1:14-16) but each man is tempted, when he is drawn away by his own lust, and enticed. (15) Then the lust, when it hath conceived, beareth sin: and the sin, when it is fullgrown, bringeth forth death. (16) Be not deceived, my beloved brethren. This points out that no respect of man, gifts of the Spirit, nor any good works will make us acceptable in the Kingdom if, in our personal life, we are immoral.) According to this teaching by Jesus on the Mount to the multitudes, it is possible for a person to do the works of Jesus and still be rejected from entering the kingdom of heaven. (Mat.7:20-23) Therefore by their fruits ye shall know them. (21) Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven. (22) Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons, and by thy name do many mighty works?(23) And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. (They were entering into the ministry of gifts and signs and wonders, but neglected the crucified life that they may bear fruit, which is entering the Kingdom. Gifts do not get us into the Kingdom; fruit does. We are warned to warn these people that if they continue in their sins, none of their gifts of prophecy, casting out demons, or mighty works will be remembered. Gifts do not get us into the Kingdom, but fruit does. (Eze.3:20) Again, when a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteous deeds which he hath done shall not be remembered; but his blood will I require at thy hand.) The text in Matthew chapter seven is difficult to put into some kind of context to clearly see what He meant. He would not have said it if it could not be clearly understood. So, what is He saying? (This is clear, it is not works done by Jesus through us, but fruit that gets us into the Kingdom. James warned “brethren” to not just be hearers of the Word but doers, or they will deceive themselves. The Word must be obeyed to manifest the salvation of our souls. (Jas.1:19-24) Ye know this, my beloved brethren. But let every man be swift to hear, slow to speak, slow to wrath: (20) for the wrath of man worketh not the righteousness of God. (21) Wherefore putting away all filthiness and overflowing of wickedness, receive with meekness the implanted word, which is able to save your souls. (22) But be ye doers of the word, and not hearers only, deluding your own selves. (23) For if any one is a hearer of the word and not a doer, he is like unto a man beholding his natural face in a mirror: (24) for he beholdeth himself, and goeth away, and straightway forgetteth what manner of man he was. Judas was among the disciples doing miracles just like the rest of them, or they would have recognized him long before the Last Supper. But he was not bearing fruit of the Word through Jesus because he was a thief, easily offended, and a traitor, as are many today. I have seen many fall away into reprobation after working signs. (Mat.22:14) For many are called, but few chosen. Chosen is translated from the Greek: eklectos or elect. Paul said in (2Ti.1:9) who saved us, and called us … Notice: First we get saved and then called, meaning invited to partake of the benefits of the kingdom, but then only those who bear fruit are chosen or elect. The Lord is coming to choose the fruit and pick it. The rest of the “called” who do not bear fruit get plowed under. The tares grow up with the wheat “in the Kingdom,” but they don't bear fruit, and in the end time they are bundled together to be burned, as is happening now. Then the wheat shines in the Kingdom. (Jud.1:5) Now I desire to put you in remembrance, though ye know all things once for all, that the Lord, having saved a people out of the land of Egypt, afterward destroyed them that believed not. (Notice in this text that they got saved and then went through testing in the wilderness to see if they would continue in that faith, and if not, they were destroyed. AFTER salvation of one's spirit, everyone will be tested or tempted to see if they will obey the Word to manifest salvation of the soul, which is your mind, will, and emotions. Here is the test: (Jas.1:2-4) Count it all joy, my brethren, when ye fall into manifold temptations; (3) knowing that the proving of your faith worketh patience. (4) And let patience have its perfect work, that ye may be perfect and entire, lacking in nothing. … 12 Blessed is the man that endureth temptation; for when he hath been approved, he shall receive the crown of life, which the Lord promised to them that love him. (1Ti.6:11-12) But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. (12) Fight the good fight of the faith, lay hold on the life eternal, whereunto thou wast called, and didst confess the good confession in the sight of many witnesses. (When a person of God is saved by faith, it is “accounted as righteousness” until righteousness is manifested. (Gal.3:6) Even as Abraham believed God, and it was reckoned unto him for righteousness. As long as one abides in repentance and faith that Jesus took away their sins and gave us His life, they are safe. Faith is the substance of the thing hoped for. The manifestation of their salvation comes as they are fighting the good fight of faith, which is actually “laying hold on life eternal” in the salvation of the soul. Those saved in soul manifest, 30, 60, 100-fold fruit of the word. This is proven by their obedience to the Word as they are accounted to be righteous by faith. Their faith brings the power of God to manifest Him in them. These that endure in their faith to bear fruit are the truly saved according to Jesus. The other three out of the four groups in the parable of the sower who received the Word did not bear fruit and were not ultimately saved. Our souls are manifestly saved through our obedience to the Word, which power to do comes from their faith in what Jesus did at the cross. (1Pe.1:5-9) who by the power of God are guarded through faith unto a salvation ready to be revealed in the last time. (6) Wherein ye greatly rejoice, though now for a little while, if need be, ye have been put to grief in manifold trials, (The testing of the faith) (7) that the proof of your faith, being more precious than gold that perisheth though it is proved by fire, may be found unto praise and glory and honor at the revelation of Jesus Christ: (8) whom not having seen ye love; on whom, though now ye see him not, yet believing, ye rejoice greatly with joy unspeakable and full of glory: (9) receiving the end of your faith, even the salvation of your souls. The end of our faith is the salvation of the soul, not the beginning of our faith, which is the salvation of our spirit. All Christians have a born-again spirit, but not all have borne that fruit in their soul that it becomes born again. Observe here the rebirth of the soul. (1Pe.1:21-2:2) who through him are believers in God, that raised him from the dead, and gave him glory; so that your faith and hope might be in God. (22) Seeing ye have purified your souls in your obedience to the truth unto unfeigned love of the brethren, love one another from the heart fervently: (23) having been begotten (or born) again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and abideth. (24) For, All flesh is as grass, And all the glory thereof as the flower of grass. The grass withereth, and the flower falleth: (25) But the word of the Lord abideth for ever. (The Word manifested in us is eternal life) And this is the word of good tidings which was preached unto you. (1Pe.2:1) Putting away therefore all wickedness, and all guile, and hypocrisies, and envies, and all evil speakings, (2) as newborn babes, long for the spiritual milk which is without guile, that ye may grow thereby unto salvation. Notice that we as Christians grow “unto the manifestation of salvation” by the incorruptible Word manifested in our soul; that's our mind, will and emotions. Meanwhile, our faith is accounted as righteousness. I do have some thoughts, but several events in the New Testament I have trouble with. The meaning of fruit, the seven sons of Sceva, etc. Simply using the name of Jesus, regardless of your status, can this, at God's discretion, bring results? Yes. (Act.19:13-16) But certain also of the strolling Jews, exorcists, took upon them to name over them that had the evil spirits the name of the Lord Jesus, saying, I adjure you by Jesus whom Paul preacheth. (14) And there were seven sons of one Sceva, a Jew, a chief priest, who did this. (The exorcists obviously had some success before this instance. Notice that it doesn't say “in Jesus” but “by Jesus”. This is just like the people in your original text in Matthew 17:22 who said, “by thy name”. But we are commanded to cast demons out “in the name of Jesus”. These were not in Jesus; they were just using Jesus, and evidently, this scared some demons out. God permitted it up to a point.) (15) And the evil spirit answered and said unto them, Jesus I know, and Paul I know; but who are ye? (16) And the man in whom the evil spirit was leaped on them, and mastered both of them, and prevailed against them, so that they fled out of that house naked and wounded. Yes, the gifts work by faith even when one is not growing in fruit or is sometimes not even saved. They work because others need their benefits, and God loves His people and wants to meet their needs even if a qualified person is not available. If someone in need comes in faith to a corrupt person, God can meet their needs of healing and deliverance for their sake and for the sake of those looking on that they would know the power of the name. But also, Christians may be gifted and have power, but in their personal life, they are not putting to death their flesh, so they are rejected by God, even with all their gifts and good works. The greatest Apostle said in (1Co.9:24-27) Know ye not that they that run in a race run all, but one receiveth the prize? (“One” here means those who abide in Christ and are one in Him. Those hating their brother don't have a chance, for as Jesus taught, if they don't forgive, they are not forgiven.) Even so run; that ye may attain. (25) And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible. (26) I therefore so run, as not uncertainly; so fight I, as not beating the air: (27) but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected. (Notice the race is to die to self and bear the fruit of the Word before our time is up. If the greatest apostle can be lost after all his good works because he didn't live the crucified life and bear the fruit of Christ, so can we.) (2Pe.1:1-11) Simon Peter, a servant and apostle of Jesus Christ, to them that have obtained a like precious faith with us in the righteousness of our God and the Saviour Jesus Christ: (2) Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord; (3) seeing that his divine power hath granted unto us all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue; (4) whereby he hath granted unto us his precious and exceeding great promises; that through these ye may become partakers of the divine nature, having escaped from the corruption that is in the world by lust. (5) Yea, and for this very cause adding on your part all diligence, in your faith supply virtue; and in your virtue knowledge; (6) and in your knowledge self-control; and in your self-control patience; and in your patience godliness; (7) and in your godliness brotherly kindness; and in your brotherly kindness love. (8) For if these things are yours and abound, they make you to be not idle nor unfruitful unto the knowledge of our Lord Jesus Christ. (9) For he that lacketh these things is blind, seeing only what is near, having forgotten the cleansing from his old sins. (10) Wherefore, brethren, give the more diligence to make your calling and election sure (We may know we are called but we don't know we are elect if we have not borne the fruit of Christ through the Word): for if ye do these things, ye shall never stumble: (11) for thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ.

fWotD Episode 3216: First Jewish–Roman War Welcome to featured Wiki of the Day, your daily dose of knowledge from Wikipedia's finest articles.The featured article for Monday, 23 February 2026, is First Jewish–Roman War.The First Jewish–Roman War (66–73/74 CE), also known as the Great Jewish Revolt, the First Jewish Revolt, the War of Destruction, or the Jewish War, was the first of three major Jewish rebellions against the Roman Empire. Fought in the province of Judaea, it resulted in the destruction of Jerusalem and the Jewish Temple, mass displacement, land appropriation, and the dissolution of the Jewish polity.Judaea, once independent under the Hasmoneans, fell to Rome in the first century BC. Initially a client kingdom, it later became a directly ruled province, marked by the rule of oppressive governors, socioeconomic divides, nationalist aspirations, and rising religious and ethnic tensions. In 66 AD, under Nero, unrest flared when a local Greek sacrificed a bird at the entrance of a Caesarea synagogue. Tensions escalated as Governor Gessius Florus looted the temple treasury and massacred Jerusalem's residents, sparking an uprising during which rebels killed the Roman garrison while pro-Roman officials fled.To quell the unrest, Cestius Gallus, the governor of Syria, invaded Judaea but was defeated at Bethoron and a provisional government, led by Ananus ben Ananus, was established in Jerusalem. In 67 CE, Vespasian was sent to suppress the revolt, invading Galilee and capturing Yodfat, Tarichaea, and Gamla. As rebels and refugees fled to Jerusalem, the government was overthrown, leading to infighting between Eleazar ben Simon, John of Gischala and Simon bar Giora. After Vespasian subdued most of the province, Nero's death prompted him to depart for Rome to claim the throne. His son Titus led the siege of Jerusalem, which fell in the summer of 70 AD, resulting in the Temple's destruction and the city's razing. In 71, Titus and Vespasian celebrated a triumph in Rome, and Legio X Fretensis remained in Judaea to suppress the last pockets of resistance, culminating in the fall of Masada in 73/74 CE.The war had profound consequences for the Jewish people, many being killed, displaced, or sold into slavery. The rabbinic sages emerged as leading figures and established a rabbinic center in Yavneh, marking a key moment in the development of Rabbinic Judaism as it adapted to the post-Temple reality. These events in Jewish history signify the transition from the Second Temple period to the Rabbinic period. The revolt also hastened the separation between Christianity and Judaism. The victory strengthened the new Flavian dynasty, which commemorated it through monumental constructions and coinage, imposed a punitive tax on all Jews, and increased military presence in the region. The Jewish–Roman wars culminated in the Bar Kokhba revolt (132–136 CE), the last major attempt to restore Jewish independence, which resulted in even more catastrophic consequences.This recording reflects the Wikipedia text as of 01:08 UTC on Monday, 23 February 2026.For the full current version of the article, see First Jewish–Roman War on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Bluesky at @wikioftheday.com.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm neural Brian.

Our Election in Christ (7)  (audio) David Eells – 2/15/26 I'm going to continue speaking today about election and talk about the children and the work of the Holy Spirit. It is the Spirit that giveth life; … (Joh.6:63). In the Book of Romans, we found out that before Jacob and Esau were even born, Jacob was called God's elect. (Rom.9:10) And not only so; but Rebecca also having conceived by one, even by our father Isaac— (11) for [the children] being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him that calleth, (12) it was said unto her, The elder shall serve the younger. (13) Even as it is written, Jacob I loved, but Esau I hated. Well, just as I'm sure you have questions, I had some questions, too, when I got this far in my revelation about election and predestination. What about the children? What about the babies? What about the doctrine of an “age of reason” that the Church has had for so many years? They say every child goes to be with the Lord, if they die before they reach the “age of reason,” and after that age, then they become accountable. Then it becomes their responsibility to accept the Lord and walk with the Lord. And so on. To me, that doctrine seemed contrary to election, according to everything I understood. I really wanted to know for myself, so I began to do some research. I decided to seek out how all of this fits together about children and election, but I want to remind you that both Jacob and Esau went past the stage of childhood; Jacob went on to manifest as a vessel of honor, and Esau as a vessel of dishonor. Neither one of them died as a child or as a baby. Let me share with you what I discovered. We know that, according to election, there are sons of God and sons of the devil, based on what God makes out of the clay and what a person becomes in their life (Romans 9:21). But, according to nature, I'd like to show you another teaching: (Heb.12:9) Furthermore, we had the fathers of our flesh to chasten us, and we gave them reverence: shall we not much rather be in subjection unto the Father of [our] spirits, and live? Some translations add in the word “our” to “Father of spirits” in this verse, but the word “our” is not in the ancient manuscripts of the Nestle's or Received Text, and there's no numeric pattern for that word to be there. He's the “Father of spirits,” as He's called elsewhere in the Bible. You may be questioning, “So is God the Father of our spirits or is He the Father of every spirit?” The answer can be found here: (Num.16:22) And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation? And another place says in (Num.27:16) Let the Lord, the God of the spirits of all flesh, appoint a man over the congregation. That gives us two witnesses that He's “God of the spirits of all flesh.” When God breathed into Adam the breath, or the spirit, of life, the spirit that He gave Adam was a fresh, clean human spirit (Genesis 2:7), and I believe God gives everyone a fresh, clean human spirit. Now I want you to look at something that you may find surprising. Once you understand election and God's predestination of the elect, you can see how there are sons of God and there are sons of the devil. We've seen that the “wheat” are the sons of God and the “tares” are the sons of the devil. The wheat and the tares were sown in the earth, and in the parable of the wheat and the tares (Matthew 13:24,36-43), the earth was the hearts of men. Universally, the hearts of men are that “earth” in which God sows His seed and in which the devil sows his seed. But what about that heart before it manifested the seed of God or the seed of the devil? When Paul preached to the pagans at the Areopagus, he told them, (Act.17:24) The God that made the world and all [things] (The word “things” is not in the original; it was added by the translators.) therein, he, being Lord of heaven and earth, dwelleth not in temples made with hands; (25) neither is he served by men's hands, as though he needed anything, seeing he himself giveth to all life, and breath, and all [things]. Again, the word “things” is not in the original. “He giveth to all life, and breath.” The word there for “breath” is the Greek word pneuma, and it's the same word translated as “spirit” in other places in the New Testament. The words “breath” and “spirit” both come from the same word pneuma, which is where we get our word for “air.” As we read on down, we're going to see if this word “all” really means “all” because this word “all” has to be judged by its context in the rest of the Scripture. We read again this text without “things.” (Act.17:25) Neither is he served by men's hands, as though he needed anything, seeing he himself giveth to all life, and breath, and all; (26) and he made of one every nation of men (God made all men) to dwell on all the face of the earth, having determined [their] appointed seasons, and the bounds of their habitation (Everybody came from Adam according to (Act 17:26) and he made of one every nation of men… And, Eve is called the “mother of all living” in Genesis 3:20, so we know that everybody came from Adam and Eve, contrary to some doctrines of men.); (27) that they should seek God, if happily they might feel after him and find him, though he is not far from each one of us (That shows each person on this earth is individually responsible for seeking God, but not everybody will do that and they are going to be held responsible.): (28) for in him we live, and move, and have our being; as certain even of your own poets have said, For we are also his offspring. Paul is agreeing with what those pagans were saying about us receiving our being in God. He's saying that it's true. (Act.17:28) For in him we live, and move, and have our being; as certain even of your own poets have said, For we are also his offspring. “We are also His offspring.” You know, Christians like to correct this theology and say, “For we are all children of God.” That's not true because we are not all children of God, but we are all His offspring in a way. Then Paul goes on to say, (29) Being then the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and device of man. (30) The times of ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent: (31) inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. Well, how are we all the “offspring of God”? (Joh.1:1) In the beginning was the Word, and the Word was with God, and the Word was God. (2) The same was in the beginning with God. (3) All [things] were made through him (He's talking about people, not things, which is not in the numeric pattern. The Greek word there is the adjective pas, and it simply means “all, the whole, every kind of.”); and without him was not anything made that hath been made. So the Word made everything; He made Adam. We can read a confirmation of this here: (Col.1:16) For in him were all [things] created, in the heavens and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and unto him. Everything was created through Jesus and for Jesus. He is the first-born of the creation of God. This is talking about from the very beginning of all creation. It all came to be because it was created through Christ. (Joh.1:4) In him was life; and the life was the light of men. And over in Proverbs it says, (Pro.20:27) The spirit of man is the lamp of the Lord, Searching all his innermost parts. The Father created all things through Christ, and Christ was the medium through which the Father used to create all things and all men as in these texts. It was Jesus, the Son of God Who created all things and breathed into Adam. (Gen.2:7) And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life (Or the “spirit.” The Hebrew word there is neshamah and is translated as both “breath” and “spirit” in the Old Testament.); and man became a living soul. The Bible says that the first man, Adam, was a natural being. (1Co.15:44) It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual [body]. (45) So also it is written, The first man Adam became a living soul. The last Adam became a life-giving spirit. (46) Howbeit that is not first which is spiritual, but that which is natural; then that which is spiritual. (47) The first man is of the earth, earthy: the second man is of heaven. (48) As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. His natural man came from the earth, but his spirit came from God. God breathed into Adam, and the breath, the Spirit, came out of God and went into man. Some theologians like to argue that the “breath of life” is the “breath of lives.” I'm not sure about that, but we know that in the loins of Adam, in the seed of Adam, was all mankind (1 Corinthians 15:21-22). And God breathed into Adam a fresh, clean, pure Spirit to be the spirit of man, but it wasn't long after this that instead of following after his spirit, man followed his flesh and corrupted himself on the earth. (Gen.6:12) And God saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth. (17) And I, behold, I do bring the flood of waters upon this earth, to destroy all flesh, wherein is the breath of life, from under heaven; everything that is in the earth shall die. Adam started out innocent before God, but in following his flesh, he got further and further away from God, and Adam's children got further and further away from God, until God had to destroy them. Truly, nothing has changed; we're in the same position today. God gives the natural child a fresh, clean spirit, which is the breath of life that He breathes into them. With this spirit, they have an opportunity to follow their spirit, and your conscience is a part of your spirit, so when you're following your conscience, you are following your spirit. We have to choose. You can follow your conscience, or you can follow your flesh, and as we know, everybody follows after their flesh. (Joh.1:5) And the light shineth in the darkness; and the darkness apprehended it not. This sounds very much like what Peter said: (2Pe.1:19) And we have the word of prophecy [made] more sure; whereunto ye do well that ye take heed, as unto a lamp (We've learned that the “lamp” is the “spirit of man,” according to Proverbs 20:27.) shining in a dark place (The “dark place” is your soul, which is your mind, will and emotions.), until the day dawn, and the daystar arise in your hearts. In the beginning, God gave Adam a “lamp” and it shined forth into his human nature, but Adam's offspring, who all started out the same way, began to follow after their flesh more and more, which corrupted their soul and eventually corrupted their spirit. If we follow after the flesh, the soul is going to be corrupted, and then when we follow our corrupted soul, our spirit will eventually be corrupted. Everybody starts out with a fresh, clean spirit, but they also start out with the corrupt nature that was passed down to them through their parents. “The last Adam became a life-giving spirit.” The last Adam, or Jesus, is the one who gives us a new spirit when we are born again and become a new creation. (2Co.5:17) Wherefore if any man is in Christ, he is a new creature: the old things are passed away; behold, they are become new. Jesus is the second Adam; He is the Father of a new, born-again creation because the first creation corrupted itself. Except for one thing, babies start out in the place of Adam because they are given a fresh, clean spirit from God, one that's not corrupted. However, their soul is corrupted because their parents passed on their blood. (Lev.17:11) For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls: for it is the blood that maketh atonement by reason of the life. That gives the child a lot to overcome. The Bible says of God, (Exo.34:6) And the Lord passed by before him, and proclaimed, the Lord, the Lord, a God merciful and gracious, slow to anger, and abundant in lovingkindness and truth, (7) keeping lovingkindness for thousands, forgiving iniquity and transgression and sin; and that will by no means clear [the guilty], visiting the iniquity of the fathers upon the children, and upon the children's children, upon the third and upon the fourth generation. So we see that the sins of the parents are also passed down to the children from one generation to another generation and on and on. So, live holy. (Joh.1:6) There came a man, sent from God, whose name was John. (7) The same came for witness, that he might bear witness of the light, that all might believe through him. (8) He was not the light, but [came] that he might bear witness of the light. (9) There was the true light, [even the light] which lighteth every man, coming into the world. This should be turned around because the numeric pattern proves that the sequence is wrong. What it actually says is, “The true light was, which coming into the world, lighteth every man.” Jesus is the true light that “lighteth every man.” (12) But as many as received him, to them gave he the right to become children of God. As far as the new creation, Jesus' spirit is that new spirit that comes into every man as their lamp to show them the way. It shines in the dark place of their soul in order to dispel the darkness. You can see the same pattern repeated with babies. Like Adam at the beginning of creation, Jesus breathes into them the spirit of life, and they start out innocent when they are born, but they don't stay that way long. And the Bible doesn't teach that it has anything to do with some so-called “age of reason”; theologians have come up with that doctrine. What the Bible does say is, (Isa.53:6) All we like sheep have gone astray; we have turned every one to his own way.... Well, in order to go astray, you had to have been with God in the first place. (Rom.3:9) What then? are we better than they? No, in no wise: for we before laid to the charge both of Jews and Greeks, that they are all under sin (Of course, the Greeks weren't under the Old Covenant. Paul is talking about the New Covenant.); (10) as it is written, There is none righteous, no, not one; (11) There is none that understandeth, There is none that seeketh after God (He's talking about the Jews and the Gentiles.); (12) They have all turned aside, they are together become unprofitable; There is none that doeth good, no, not, so much as one. They all turned aside. Jews and Gentiles all turned aside. That means, in some way, they started out with God. In some way, babies start out with God. (Psa.58:3) The wicked are estranged from the womb: They go astray as soon as they are born, speaking lies. This says they start going astray from the time they are born, but at birth, they are with God. They go astray because they follow their fallen nature, instead of following after their fresh, clean spirit, which was given from God. They go astray following after their flesh and become more and more corrupt. If you have a clean spirit, but you follow after the flesh, your soul will die. (Job.36:8) And if they be bound in fetters, And be taken in the cords of afflictions; (9) Then he showeth them their work, And their transgressions, that they have behaved themselves proudly. (10) He openeth also their ear to instruction, And commandeth that they return from iniquity. (11) If they hearken and serve [him], They shall spend their days in prosperity, And their years in pleasures. (12) But if they hearken not, they shall perish by the sword, And they shall die without knowledge. (13) But they that are godless in heart lay up anger: They cry not for help when he bindeth them. (14) They die in youth.... “Their soul dieth” is what it literally says in the original Hebrew and your Bible should have a footnote explaining this. Strong's concordance is based on the Received Text and uses noar, which is a different Hebrew word altogether. (14) They die in soul, And their life [perisheth] among the unclean. (15) He delivereth the afflicted by their affliction, And openeth their ear in oppression. (16) Yea, he would have allured thee out of distress Into a broad place, where there is no straitness; And that which is set on thy table would be full of fatness. (17) But thou art full of the judgment of the wicked: Judgment and justice take hold [on thee.] (18) For let not wrath stir thee up against chastisements; Neither let the greatness of the ransom turn thee aside. Therefore, if a person were to listen to the Lord and follow after the Lord, their soul wouldn't die, but the natural process of degeneration sets in as soon as a person is born. They begin to go astray by following after their flesh, but the point is that they don't start out that way; they start out with the Lord. I don't think responsibility has anything to do with reaching an “age of reason.” I think that responsibility has more to do with the degeneration of the spirit than it does with reason. Children who are raised up with Godly parents, parents who discipline them and teach them the truth, don't become as corrupt as quickly as other children. Their conscience doesn't become as defiled as that of other children because discipline is a motivation to do what is right. It's a motivation to obey your conscience and obey your spirit, and not obey your flesh. If a child is raised with discipline, they don't become corrupted as quickly as a child who is not raised with discipline. Little children go bad and become evil very quickly without any discipline, and that's why I don't think that there is any particular age called the “age of reason,” where God imputes responsibility. It's not an age that makes you accountable; it's truth that makes you accountable. The more truth you go against, the more your conscience is defiled. The Bible is very plain: (Jas.4:17) To him therefore that knoweth to do good, and doeth it not, to him it is sin. That doesn't mention any particular age. “To him it is sin,” but where there was no law or, in other words, when they didn't know that what they were doing was sin, then sin was not imputed to them. (Rom.5:13) For until the law sin was in the world; but sin is not imputed when there is no law. Being held responsible has to do with knowledge; knowledge determines whether God imputes iniquity to you or whether He doesn't impute iniquity to you. Yet, knowledge must be incorporated to bear fruit. I believe that whether a child is raised with discipline or whether they're not raised with discipline, they end up in the same place. Eventually, what happens is that their soul and spirit become corrupt. At that time, they need to be born again. I can't say if there's any particular age for that because the Bible doesn't teach it. But somewhere during that time, I believe that a person whose spirit becomes corrupt must be born again; their spirit must be born again. Adam was pure before God when he was in his innocence, even though he was not born again. That was the natural birth that he had. It was when Adam got away from his innocence that he fell. God gave Adam a clean spirit and He gave Adam only one law, but still Adam failed. He followed the flesh and he fell away. Now there is a place of innocence from childhood on up because of ignorance. Let me show you that in the story of Abijah, the son of Jeroboam. Jeroboam was a wicked king over the northern 10 tribes, and he led Israel into apostasy. God had prophesied to him that he was going to be King over Israel (1 Kings 11:29-37; 12:20), but he led Israel in the wrong way (1 Kings 12:26-33; 13:33,34). When Jeroboam's son was sick, he asked his wife to disguise herself and go to the prophet Ahijah to see what was going to happen to their son. God spoke to Ahijah the prophet, who was blind, and told him that Jeroboam's wife was coming, and God gave Ahijah a word of prophecy for her. (1Ki.14:7) Go, tell Jeroboam, Thus saith the Lord, the God of Israel: Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel, (8) and rent the kingdom away from the house of David, and gave it thee; and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes, (9) but hast done evil above all that were before thee, and hast gone and made thee other gods, and molten images, to provoke me to anger, and hast cast me behind thy back: (10) therefore, behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam every man-child, him that is shut up and him that is left at large in Israel, and will utterly sweep away the house of Jeroboam, as a man sweepeth away dung, till it be all gone. (11) Him that dieth of Jeroboam in the city shall the dogs eat; and him that dieth in the field shall the birds of the heavens eat: for the Lord hath spoken it. (12) Arise thou therefore, get thee to thy house: [and] when thy feet enter into the city, the child shall die. (13) And all Israel shall mourn for him, and bury him; for he only of Jeroboam shall come to the grave, because in him there is found some good thing toward the Lord, the God of Israel, in the house of Jeroboam. Here, this child's parents were some of the most wicked in all of Israel, yet there was something good in this child toward the Lord. I believe the Lord was saying that the child's spirit was still good. Do you remember what happened when the disciples wanted to know who was the greatest? (Mat.18:1) In that hour came the disciples unto Jesus, saying, Who then is greatest in the kingdom of heaven? (2) And he called to him a little child, and set him in the midst of them, (3) and said, Verily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven. (4) Whosoever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven. What was Jesus talking about? Jesus was showing the disciples how a little child is submissive. In every case in the Gospels, it says “little child” (Mark 10:15; Luke 9:47) because, as you know, some older children are not submissive and trusting of their father; they're not clean on the inside. Another place of innocence is a child who is killed by abortion or dies from miscarriage. (Ecc.6:3) If a man beget a hundred children, and live many years, so that the days of his years are many, but his soul be not filled with good, and moreover he have no burial; I say, that an untimely birth (In other words, speaking of a miscarriage.) is better than he. So a man can live a full life, but not live in the goodness of the Lord, and not be a vessel of honor. This is saying it's better to have been born dead. (4) For it cometh in vanity, and departeth in darkness, and the name thereof is covered with darkness; (5) moreover it hath not seen the sun nor known it; this hath rest rather than the other: (6) yea, though he live a thousand years twice told, and yet enjoy no good, do not all go to one place? He's talking about death here, not about going to the same place in Sheol, because this man went to Hades and the child went to Abraham's Bosom, but they both went to Sheol (Luke 16:22-26). This shows us that God at least considers innocency among children or babies. Abijah was a small child and God did not impute iniquity to this small child. That leads me to believe the further we get away from birth, the more dangerous it becomes because we become more responsible as we acquire knowledge. Innocency is not based on some “age of accountability” or “age of reason,” as theologians have told us, because you can't find that in the Bible. Saints, God imputes iniquity with knowledge. (Jas.4:17) To him therefore that knoweth to do good, and doeth it not, to him it is sin. God showed His election through Jacob, who manifested a vessel of honor, and Esau, who manifested a vessel of dishonor. This is what they were elected to do. Although every child is born with a fresh, clean spirit, they also receive the nature of their parents, and so they have a choice to make. They can choose to follow after their spirit, or they can choose to follow after the nature of their parents. As we've seen, everyone chooses to go the way of the flesh, and then their soul becomes corrupt, and eventually their spirit becomes corrupt. When the spirit becomes corrupt, that child has to be born again to enter into the Kingdom of Heaven. I haven't found that there is any particular age at which the spirit becomes corrupt for all mature differently. Some children are raised with discipline and are more conscientious, while others are raised with no discipline, and they become very corrupt, very quickly, but I do believe that when the spirit dies, that person is responsible before God, and they must be born again. Yes, we are given a fresh, clean spirit from God when we are born, but that spirit dies from following after the flesh, and it becomes corrupt. This is what I'm calling “death” here. It's not a physical lack of existence but the spirit becoming corrupt. When that happens, then we are held responsible. Jesus was the one who breathed into Adam the breath of life, and as the Scriptures tell us, (Joh.1:1) In the beginning was the Word, and the Word was with God, and the Word was God. (2) The same was in the beginning with God. (3) All things were made through him; and without him was not anything made that hath been made. (4) In him was life; and the life was the light of men. (Col.1:16) For in him were all things created, in the heavens and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and unto him; (17) and he is before all things, and in him all things consist. God the Father created everything through Christ. There is nothing created that wasn't created through Christ. Jesus breathed into Adam the breath of life, but the whole race of Adam fell and became corrupt. Then Jesus, the second Adam (1Corinthians 15:47), breathed again; He breathed His spirit of life into His new creation. And, did you know that you still don't have to follow your spirit after being born again? You can, once again, choose to follow your flesh. A born-again person has the opportunity to follow their spirit and go with God, or they can follow their fallen nature and go the way of the rest of creation. We were given a fresh, clean human spirit from God, like Christ's human spirit, but we have a fallen soul because “the life of the flesh is in the blood.” That means after we are born again, we must overcome the disadvantage of the fallen nature that was passed on to us through our parents. The apostle Paul explains to us about his battle against the fallen nature that was passed on to him. He says, (Rom.7:23) I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. (24) Wretched man that I am! Who shall deliver me out of the body of this death? He wanted power over the body of death. Paul was a Christian, and he wanted to serve God. Do you know what God did to give Christians power over the body of death? He gave them the baptism of the Holy Spirit. Without the baptism of the Holy Spirit, a person doesn't have that power. I'll prove this to you: (Rom.8:7) Because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be: (8) and they that are in the flesh cannot please God. (9) But ye are not in the flesh but in the Spirit, if so be that the Spirit of God (that's the Holy Spirit) dwelleth in you. But if any man hath not the Spirit of Christ (that's your born-again spirit), he is none of his. Christ was man in that He had a human spirit, soul, and body. He was God in that the Holy Spirit dwelt in His spirit. (1:3) Concerning his Son, who was born of the seed of David according to the flesh, (4) who was declared [to be] the Son of God with power, according to the spirit of holiness. This in turn affected His DNA. When we are born again, our human spirit is born again. The Holy Spirit comes to do three things. Jesus said, (Joh.16:14) He shall glorify me: for he shall take of mine, and shall declare [it] unto you. First, the Holy Spirit comes to give us the Spirit of Christ, which is our born-again spirit, our fresh, clean spirit. Second, as we follow the Holy Spirit, our soul becomes born again. If we bear fruit in the realm of the soul, we will receive a born-again body. This is the manifestation of Christ in you, spirit, soul and body. Even if you have the Spirit of Christ, if you don't have the Holy Spirit, you don't have power over the body. (Rom.8:9) But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is none of his. If you don't have the Spirit of Christ in you, or, in other words, if you don't have a born-again human spirit, you don't belong to Him because Jesus had a born-again human spirit. (10) And if Christ is in you, the body is dead because of sin (That's the situation Paul was in.); but the spirit is life because of righteousness. Before the disciples received the Holy Spirit, even though they had received their born-again spirit, they didn't have the greater power over the flesh. As Jesus said to them, (Mat.26:41) … The spirit indeed is willing, but the flesh is weak. Did they have a born-again human spirit? Yes. Jesus told His disciples, (Joh.15:3) Already ye are clean because of the word which I have spoken unto you. You can't be clean without a born-again spirit, and they had a reborn spirit through the Word that was spoken into them. Paul says, “And if Christ is in you, the body is dead because of sin; but the spirit is life because of righteousness.” So here you have a born-again person who is born-again in their spirit, but they don't have the greater power over their body, “the body of death.” Paul was crying out, “Who shall deliver me from this body of death?” Christians didn't have the greater power over their “body of death” until they received the Holy Spirit. (Rom.8:11) But if the Spirit of him that raised up Jesus from the dead dwelleth in you (that's the Holy Spirit), he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you. People think this is talking about the resurrection of the dead, but Paul said, “shall give life also to your mortal bodies.” That's talking about this physical body. Where you had death in your mortal body and had no greater power over it, God gave you life through His Spirit that dwells in you. Paul is talking about two different spirits here. Most religions I've experienced teach that when you are born again, that's when you receive the Holy Spirit. Even the Pentecostal denominations say, “When you are born again, you receive the Holy Spirit, but when you are baptized in the Holy Spirit, you receive more of it.” Again, that's not what the Bible teaches. You can't find a place in the New Testament where the Christians didn't go on to receive the baptism of the Holy Spirit as soon as they found out about it. It was never supposed to be optional, the way it is today. I'm not saying that a person is lost if they don't have the Holy Spirit because Paul said a person belonged to God if they had the spirit of Christ (Romans 8:9); they just didn't have the greater power without having the Holy Spirit of God. As a matter of fact, back in the Old Testament, we can find the same New Covenant promise of receiving the Holy Spirit, and one of the clearest places to see it is in Ezekiel. (Eze.36:24) For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land. (25) And I will sprinkle clean water upon you, and ye shall be clean.... This is what Jesus did with His disciples. He told them, (Joh.15:3) Already ye are clean because of the word which I have spoken unto you. God gave them a born-again spirit through the Word. He said in (6:63) It is the spirit that giveth life; the flesh profiteth nothing: the words that I have spoken unto you are spirit, and are life. He spoke life into them. (Eze.36:25) And I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. (26) A new heart also will I give you, and a new spirit will I put within you (Theologians put a lowercase “s” here and I believe they're right. The word “spirit” here should be a lowercase “s” because it's talking about your human spirit.); and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. (27) And I will put my Spirit (They capitalized “Spirit” here, and they're right again. This is talking about the Holy Spirit.) within you, and cause you to walk in my statutes.... The Holy Spirit is power from God. (Act.1:8) But ye shall receive power, when the Holy Spirit is come upon you: and ye shall be my witnesses both in Jerusalem, and in all Judaea and Samaria, and unto the uttermost part of the earth. In other words, the Holy Spirit is the power to be a witness by walking as Jesus walked (1 John 2:6). (2Co.3:2) Ye are our epistle, written in our hearts, known and read of all men; (3) being made manifest that ye are an epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in tables that are hearts of flesh. You see, it's how you live your life, not just what you say, that makes you a witness. (Eze.36:27) And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep mine ordinances, and do them. (28) And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God. As soon as the Church started, the baptism of the Holy Spirit came right along with baptism in water. How did the Church go so far astray as to think that people can live the Christian life without everything that God provided? It was never meant to be that way. We are commanded to be full of the spirit of God. (Eph.5:15) Look therefore carefully how ye walk, not as unwise, but as wise; (16) redeeming the time, because the days are evil. (17) Wherefore be ye not foolish, but understand what the will of the Lord is. (18) And be not drunken with wine, wherein is riot, but be filled with the Spirit; (19) speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord. If you obey the corrupt nature that's been passed on to you genetically through your parents, you will begin to fall into corruption: first flesh, then soul, then spirit. The “death” is continually taking place because the more corrupt you become, the more dead you become. It's a spiritual death, not a physical death, but it ends in physical death because our spirit is our connection with the Holy Spirit. When our spirit is given to us at birth, it's clean and pure. In Hebrews (10:22,26,27; 11:15-17), the Bible talks about “defiling” your conscience. Your conscience is a part of your spirit, and it tells you right from wrong, but the more you disobey and ignore your conscience, it will become more and more quiet. Eventually, if we don't listen to our spirit, we come to the place where we don't hear it anymore, and that means we come to the place where we aren't led by it anymore. As a child grows up, they become more and more corrupt because they follow their flesh. I believe that the corruption process may be slower if you raise up a child in the way they should go (Proverbs 22:6; 23:13,14), but still they are going to fall into corruption. They will need to be born again because they don't have the Holy Spirit to empower them to follow their human spirit. The devil wants to take possession of our soul, which is our mind, will, and emotions, and he does this through our flesh. God wants to take possession of our souls, but the way He takes possession is through our spirit. So here we are with our soul, or in other words, our natural life, our nature, in the middle. We've been given a spirit, and we've been given flesh. As a born-again Christian, we have a decision to make: Are we going to follow the flesh and die, or are we going to follow the Spirit and live? If we follow the Spirit, we're following God. If we follow the flesh, we're following the devil. When a child is born, they don't have the spirit of God, so they don't have the ability to make a choice. They always follow the flesh, and they always die in their soul but less so with good parenting. When I say “die,” I'm talking about spiritual death while you are alive because you are held accountable when you know to do good. (Jas.4:17) To him that knoweth to do good, and doeth it not, to him it is sin. Sin is imputed when you know what's right and what's wrong. (Rom.5:13) For until the law sin was in the world; but sin is not imputed when there is no law. The older a child gets, the quieter their conscience becomes because they get more and more used to disobeying and rebelling against it. And so they come to the place where they must be born again. Jesus is not saying that a little child must be born again. A little child doesn't have to be born again to enter the Kingdom because their spirit is not dead yet, but the older they become, the more corrupt their soul becomes, and then the more corrupt their spirit becomes until they must be born again in order to see the Kingdom of Heaven. A little child is very open to God. Their spirit is still alive. You can talk to them about God, and they understand, and they easily receive what you teach them, but if you don't teach them anything, they don't have that strength. We have to train our spirit to take the sword of the Spirit. (Eph.6:13) Wherefore take up the whole armor of God, that ye may be able to withstand in the evil day, and, having done all, to stand. (14) Stand therefore, having girded your loins with truth, and having put on the breastplate of righteousness, (15) and having shod your feet with the preparation of the gospel of peace; (16) withal taking up the shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil [one]. (17) And take the helmet of salvation, and the sword of the Spirit, which is the word of God. The Word of God is our sword, Saints. Without the Word of God, your spirit is defenseless. You need to educate your spirit by putting the Word of God in there. When I was a little child in the Catholic Church, they told me certain things were wrong that weren't wrong, and so if I did them, my conscience smote me. Even when I was a little child, my conscience told me when I was doing wrong. The Bible tells us that this is true, and we are never supposed to go against our conscience but rather educate it. (Rom.13:5) Wherefore [ye] must needs be in subjection, not only because of the wrath, but also for conscience' sake. And here's another example: (1Co.10:25) Whatsoever is sold in the shambles, eat, asking no question for conscience' sake, (26) for the earth is the Lord's, and the fulness thereof. (27) If one of them that believe not biddeth you [to a feast,] and ye are disposed to go; whatsoever is set before you, eat, asking no question for conscience' sake. (28) But if any man say unto you, This hath been offered in sacrifice, eat not, for his sake that showed it, and for conscience' sake: (29) conscience, I say, not thine own, but the other's; for why is my liberty judged by another conscience? (30) If I partake with thankfulness, why am I evil spoken of for that for which I give thanks? (31) Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. (32) Give no occasion of stumbling, either to Jews, or to Greeks, or to the church of God: (33) even as I also please all men in all things, not seeking mine own profit, but the [profit] of the many, that they may be saved. When I became born again, I had to re-educate my conscience according to the Word of God in order to have the sword of the Spirit. The sword belongs to the Spirit; it doesn't belong to the flesh. The Word of God empowers your spirit to win the battle against your flesh and the devil. (Eph.6:12) For our wrestling is not against flesh and blood (This is referring to fighting with physical weapons against physical enemies.), but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual [hosts] of wickedness in the heavenly [places]. Did you know that it's possible to have the baptism of the Holy Spirit but still not obey the Holy Spirit? Just because you have the Holy Spirit doesn't profit you. What matters is that you are walking in faith and obeying the Holy Spirit because, if you are not walking in faith, you're not going to get anywhere. People who are filled with the Holy Spirit walk closer to God. They have more faith, and they have power over the flesh. Jesus said, (Act.1:8) But ye shall receive power, when the Holy Spirit is come upon you: and ye shall be my witnesses both in Jerusalem, and in all Judaea and Samaria, and unto the uttermost part of the earth. But you can offend the Holy Spirit and become reprobate, or rejected, by the Holy Spirit. (Eph.4:30) And grieve not the Holy Spirit of God, in whom ye were sealed unto the day of redemption. How do you “grieve” the Holy Spirit? (Heb.6:4) For as touching those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, (5) and tasted the good word of God, and the powers of the age to come, (6) and then fell away, it is impossible to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. (7) For the land which hath drunk the rain that cometh oft upon it, and bringeth forth herbs meet for them for whose sake it is also tilled, receiveth blessing from God: (8) but if it beareth thorns and thistles, it is rejected (This is the Greek word adokimos and it means “failing to pass the test; unapproved; counterfeit”; or, in other words, “reprobated.”) and nigh unto a curse; whose end is to be burned. You grieve the Holy Spirit by not doing His works and therefore you don't bear any fruit. The ultimate end of this is reprobation. (Tit.1:15) To the pure all things are pure: but to them that are defiled and unbelieving nothing is pure; but both their mind and their conscience are defiled. (16) They profess that they know God; but by their works they deny him, being abominable, and disobedient, and unto every good work reprobate. Did you know that just because you are filled with the Holy Spirit doesn't mean you are going to stay filled with the Holy Spirit? I know this is contrary to what many Pentecostal denominations teach, but if you look in the Book of Acts, you'll see that the same people who were filled with the Holy Spirit at Pentecost were later filled again with the Holy Spirit. (Act.2:4) And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance. So they were filled with the Holy Spirit and then after Peter and John were released from prison, they prayed, (4:31) And now, Lord, look upon their threatenings: and grant unto thy servants to speak thy word with all boldness, (30) while thy stretchest forth thy hand to heal; and that signs and wonders may be done through the name of thy holy Servant Jesus. (31) And when they had prayed, the place was shaken wherein they were gathered together; and they were all filled with the Holy Spirit, and they spake the word of God with boldness. The same people were refilled with the Holy Spirit. You ask, “David, why would somebody need to be filled with the Spirit more than once?” Jesus gives us the answer. He said, (Joh.7:38) He that believeth on me, as the scripture hath said, from within him shall flow rivers of living water. (39) But this spake he of the Spirit, which they that believed on him were to receive. The power of the Holy Spirit flows out and is used up as we minister according to the command of Jesus. Notice, it's a river, not a pond. (Mat.10:7) And as ye go, preach, saying, The kingdom of heaven is at hand. (8) Heal the sick, raise the dead, cleanse the lepers, cast out demons: freely ye received, freely give. I'm not saying that the Holy Spirit ever leaves you completely; I'm saying that it takes staying in fellowship with God to stay filled with the Holy Spirit. It's not just a one-time thing, like some Pentecostals believe. We just read, (Act.4:31) And when they had prayed, the place was shaken wherein they were gathered together; and they were all filled with the Holy Spirit. How can you be filled twice, unless you've been emptied once? If Jesus taught that out of your innermost being shall flow rivers of the Spirit,” then this power is imparted to the need around you. It has to come out, and then it has to be replenished. The point is that we have to maintain our relationship with God because, if we don't, we won't stay filled with the Holy Spirit. Even so, the gifts of God are without repentance (Romans 11:29). He won't take the gifts back. For instance, He won't necessarily take speaking in tongues back, but you may speak in tongues and yet not be filled with the Holy Spirit. A person has to stay filled with the Holy Spirit, as the Bible clearly teaches in Acts. The people who were preaching in Acts 2 were the same people who were filled with the Holy Spirit again in Acts 4. Personally, I believe you have the capacity to receive more of the Spirit when you are full of the Word of God. Jesus said, (Joh.6:63) It is the spirit that giveth life; the flesh profiteth nothing: the words that I have spoken unto you are spirit, and are life. Therefore, if you receive more of His Word, you will receive more of His Spirit. That's why Jesus breathed on the disciples and in (20:22) … saith unto them, Receive ye the Holy Spirit, even though it wasn't manifested until Pentecost, when the rushing mighty wind came.” Most Pentecostal denominations believe that having the Holy Spirit makes you a shoo-in for the Kingdom of Heaven, but having the Holy Spirit doesn't make you immune to sin. Having the Holy Spirit is not what saves you. Some have the Spirit but don't serve Him.  Obeying the Holy Spirit is what saves you from sin. (Rom.8:11) But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you. Life came out of Jesus. Life came out of His Words when He spoke. Life came out of Him when He laid hands on people. Life came out of His garment and healed the woman who touched Him. Life was in Him and that life was imparted to others, but that's not the case with a person who's not filled with the Holy Spirit. It's more difficult to walk with God, without being filled with the Holy Spirit. From the Book of Acts, you can see that the very foundation of Christianity is to repent, receive a born-again spirit, and then be filled with the Holy Spirit. The typology of the Temple in the Old Covenant makes this very clear. We are supposed to be temples “not made with hands” (2 Corinthians 5:1; Acts 7:47-49) or, in other words, without the works of man. (1Co.6:19) Or know ye not that your body is a temple of the Holy Spirit which is in you, which ye have from God? and ye are not your own; (20) for ye were bought with a price: glorify God therefore in your body. When Solomon built the Temple, it represented the house “made without hands,” so there couldn't be the sound of tools, symbolizing man's works, while they were building it (1 Kings 6:7). After the Temple was built and they had sanctified it (1 Kings 8:1-9; 2 Chronicles 5:1-10), it still didn't have the Spirit of God in it. But when they had the dedication of the Temple, the Spirit of God came in the form of the Glory Cloud and dwelt in the Temple (1 Kings 8:10,11; 2 Chronicles 5:13,14). You see, the Temple was designed for the Holy Spirit to dwell in. What good was the Temple without the Spirit? I think in this regard, a lot of people are going to fall away because they will not obey the Scriptures and receive the Holy Spirit. The Holy Spirit is the power to do what you have to do. There were times when I just didn't think the Holy Spirit was there, but right when it was necessary, the power showed up and completely awed me. And no matter what situation we find ourselves in, the Holy Spirit can manifest Himself in us and enable us to walk as Jesus walked. The Lord also pointed out to me that it was Judah who dwelt in Zion. The name Judah means “praise,” and so Judah identifies the Spirit-filled people, the full-Gospel people. The name Judah separates us from the rest of Christianity, who haven't received the Holy Spirit. The northern 10 tribes of Israel went further astray and “missed the boat” many more times than the tribe of Judah. The northern 10 tribes worshipped the false “Christ,” the two golden calves which they set up. I believe that the Lord showed me this is a type for our day. The northern 10 tribes represent the non-Spirit-filled groups, and Judah represents the Spirit-filled groups, the ones who inhabit Zion. Zion was the city that escaped when Babylon conquered the people of God. A modern-day example of this is the Armenian genocide. The word “genocide” was first coined by historian Raphael Lemkin in 1943 to describe the systematic murder of the Armenians by the Ottomans. Only the Spirit-filled Christians escaped. They fled when they were warned because they believed in prophecy and they believed the prophets God sent to them, but many, many non-Spirit-filled Christians were killed. Some estimates are that as many as 1.5 million lost their lives in that holocaust. The Happiest People on Earth by Demos Shakarian, and John and Elizabeth Sherrill, published by Guideposts Magazine in 1975, tells the story of Demos Shakarian. His grandfather left Armenia for America when the Russian prophet Klubniken foretold that an “unspeakable tragedy” was coming to Armenia. Well, people, now the same thing is getting ready to happen in America, where most of the people who call themselves “Christian” have not yet been filled with the Spirit of God, and they're not giving any heed to all the prophetic warnings that another holocaust is coming. The Spirit of God makes you respect prophets and prophecies. The Spirit of God opens your eyes to dreams, visions, revelations, and the deeper things of the Spirit. We've seen that when the disciples needed more power from God to stand up to and endure the persecution they were receiving, they came together and prayed, and God filled them again with the Holy Spirit. Not only does every Christian need to be baptized in the Holy Spirit, but we also need to be continually baptized in the Holy Spirit. Amen.

Marc Hyden returns to the show to discuss the life and times about the second Flavian emperor Titus. The Flavians were the second dynasty of the imperial period extending from 69 CE until the assassination of Domitian in 96 CE. Titus' reign is short, but significant. We sit down with Marc to consider details of Titus' rule of Rome and its impact across the Mediterranean, particularly involving Judaea.Marc's book Emperor Titus: The Right Hand of Vespasian (2025) is out now and explores at lot of the contextual details that helps us appreciate Titus' rule as emperor from 79-81 CE. What's the state of Rome in 68/69 CE?Nero's death leads to a period of political chaos in Rome. If you're keen to delve into the notorious Year of the Four Emperors, we recommend checking out our interview with Dr Rob Cromarty.Once the dust settles, the military general Vespasian ends up as the top dog in Rome. From unlikely beginnings, Vespasian sets up the Flavian family for dominance over the next thirty years and his eldest son, Titus, was his right-hand man.The Flavians and JudaeaIt is impossible to truly understand the Flavians' rise without considering the foothold that they had in Judaea. Military actions in the east were part and parcel of the Roman empire, but the particulars of Vespasian as the Roman general in Judaea when relationships broke down means that Vespasian (and thus the Flavians) are substantially enriched by the sack of the Jewish Temple in Jerusalem. Marc takes us through some of the key details including Josephus' role in the conflict, the riots across the regionTitus and BereniceApparently you can be a Roman a war, but still fall in love with a lady from the local aristocracy. The story of Titus and Berenice is one of the most interesting details of the Flavian era, and we don't know as much about their relationship than we'd like, but there's enough gossip to create something of a historical record! Tune in for the details of their seemingly on-again, off-again liaison. The Busiest Reign and the Most Tragic DemiseTitus comes into full imperial power on the natural death of his father Vespasian and, oh boy, is he busy. He rules over the eruption of Vesuvius, he formally opens the Flavian Amphitheatre (aka the Colosseum), not to mention a pestilence. With all this busyness, we can only wonder how his reign would have gone if he lived for longer. But sadly it is not to be. Titus dies after a short but intense illness opening wide speculation about the cause of death. We explore some here.Things to listen out forQuestions about the reliability of Suetonius (shock! horror!)Titus, the playboy?The marriages of Titus and Arrecina Tertulla and Marcia FurnillaThe role of Praetorian PrefectJosephus' account of the war in JudaeaAn important farm house in Sabine countryFor our full show notes and edited transcripts, head on over to https://partialhistorians.com/Support the showPatreonKo-FiRead our booksRex: The Seven Kings of RomeYour Cheeky Guide to the Roman Empire Hosted on Acast. See acast.com/privacy for more information.

17 And coming down with them, he stood in a plain place, and the company of his disciples, and a very great multitude of people from all Judea and Jerusalem, and the sea coast both of Tyre and Sidon,Et descendens cum illis, stetit in loco campestri, et turba discipulorum ejus, et multitudo copiosa plebis ab omni Judaea, et Jerusalem, et maritima, et Tyri, et Sidonis, 18 Who were come to hear him, and to be healed of their diseases. And they that were troubled with unclean spirits, were cured.qui venerant ut audirent eum, et sanarentur a languoribus suis. Et qui vexabantur a spiritibus immundis, curabantur. 19 And all the multitude sought to touch him, for virtue went out from him, and healed all.Et omnis turba quaerebat eum tangere : quia virtus de illo exibat, et sanabat omnes. 20 And he, lifting up his eyes on his disciples, said: Blessed are ye poor, for yours is the kingdom of God.Et ipse elevatis oculis in discipulis suis, dicebat : Beati pauperes, quia vestrum est regnum Dei. 21 Blessed are ye that hunger now: for you shall be filled. Blessed are ye that weep now: for you shall laugh.Beati qui nunc esuritis, quia saturabimini. Beati qui nunc fletis, quia ridebitis. 22 Blessed shall you be when men shall hate you, and when they shall separate you, and shall reproach you, and cast out your name as evil, for the Son of man's sake.Beati eritis cum vos oderint homines, et cum separaverint vos, et exprobraverint, et ejicerint nomen vestrum tamquam malum propter Filium hominis. 23 Be glad in that day and rejoice; for behold, your reward is great in heaven. For according to these things did their fathers to the prophets.Gaudete in illa die, et exsultate : ecce enim merces vestra multa est in caelo : secundum haec enim faciebant prophetis patres eorum.St Fabian, Supreme Pontiff, suffered martyrdom in the persecution of Decius, A.D. 250.St Sebastian, an officer of the imperial cohort, was pierced with arrows in the persecution of Diocletian; but he recovered, and the emperor condemned him to be flogged to death A.D. 284.

A SECOND CENTURY PLOT by rabbis to desupernaturalize the Hebrew scriptures has given us the English Old Testament we have today. Why did the rabbis do it? How do we know what's been changed? Does this mean we can't trust the Bible? It's an important and touch subject. To discuss it is our panel, Doug Van Dorn (DouglasVanDorn.com), author of this month's topic, the forthcoming book Battle for the Bible's Truth: Genesis, Jesus, and the Second Century Plot to Deny the Messiah; Brian Godawa (Godawa.com), best-selling author of the theological thriller Cruel Logic, and two new novels based on the period of the Maccabees in Judea; and Dr. Judd Burton (BurtonBeyond.net), author of Interview With the Giant. In a nutshell, influential rabbis in the second century tried to keep Jews from finding evidence in their scriptures for the Christian Messiah, Jesus of Nazareth. This followed the Bar Kokhba Revolt (132–135 AD) in which Christians, who had previously been part of the Jewish community, refused to fight for Simon Bar Kokhba, who Rabbi Akiba had declared was the Messiah. Roman punishment for Jewish rebels was harsh. Judaea was depopulated, with Jews being sold into slavery en masse, and the province was renamed Palestine. It was the only time Rome tried to erase a population from history. The hard feelings between Jews and Christians led to a final split between the faiths with rabbis trying to eliminate evidence for a “second power in heaven”—Yahweh in the flesh, namely Jesus—and Christians blaming Jews for the unrest and rebellion that stirred up so much trouble for the Roman Empire. That animosity continues to this day. We discuss the implications of the rabbis' plot, how it affected our modern Old Testament translations, and where we can go to find what's been changed—beginning with Genesis 6:1–4, the infamous verses about the creation of the Nephilim. And no, this does not mean we can no longer trust our Bibles. What was changed is subtle, and the prophecies of the coming Messiah, and his return, are still there. Follow us! X: @viewfrombunker | @sharonkgilbert | @derekgilbertTelegram: t.me/gilberthouseSubstack: gilberthouse.substack.comYouTube: @GilbertHouse | @UnravelingRevelationFacebook.com/viewfromthebunker Thank you for making our Build Barn Better project a reality! The building has HVAC, a new floor, windows, insulation, ceiling fans, and an upgraded electrical system! We truly appreciate your support. If you are so led, you can help out at www.GilbertHouse.org/donate. —— Download our free app! This brings all of our content directly to your smartphone or tablet. Best of all, we'll never get canceled from our own app! Links to the app stores for iOS, iPadOS, Android, and Amazon Kindle Fire devices are at www.GilbertHouse.org/app. Please join us each Sunday for the Gilbert House Fellowship, our weekly Bible study podcast. Log on to www.GilbertHouse.org for more details. JOIN US IN ISRAEL! We will tour the Holy Land October 11–23, 2026 with an optional three-day extension to Jordan. For more information, log on to GilbertHouse.org/travel. —— Special offers on our books and DVDs: www.gilberthouse.org/store. Discuss these topics at the VFTB Facebook page (facebook.com/viewfromthebunker) and check out the great podcasters at the Fringe Radio Network (Spreaker.com/show/fringe-radio-network)!

A RABBINIC PLOT to desupernaturalize the Hebrew scriptures has given us the English Old Testament we have today. Why did the rabbis do it? How do we know what's been changed? Does this mean we can't trust the Bible? It's an important and touch subject. To discuss it is our panel, Doug Van Dorn (DouglasVanDorn.com), author of this month's topic, the forthcoming book Battle for the Bible's Truth: Genesis, Jesus, and the Second Century Plot to Deny the Messiah; Brian Godawa (Godawa.com), best-selling author of the theological thriller Cruel Logic, and two new novels based on the period of the Maccabees in Judea; and Dr. Judd Burton (BurtonBeyond.net), author of Interview With the Giant. In a nutshell, influential rabbis in the second century tried to keep Jews from finding evidence in their scriptures for the Christian Messiah, Jesus of Nazareth. This followed the Bar Kokhba Revolt (132–135 AD) in which Christians, who had previously been part of the Jewish community, refused to fight for Simon Bar Kokhba, who Rabbi Akiba had declared was the Messiah.  Roman punishment for Jewish rebels was harsh. Judaea was depopulated, with Jews being sold into slavery en masse, and the province was renamed Palestine. It was the only time Rome tried to erase a population from history. The hard feelings between Jews and Christians led to a final split between the faiths with rabbis trying to eliminate evidence for a “second power in heaven”—Yahweh in the flesh, namely Jesus—and Christians blaming Jews for the unrest and rebellion that stirred up so much trouble for the Roman Empire. That animosity continues to this day. We discuss the implications of the rabbis' plot, how it affected our modern Old Testament translations, and where we can go to find what's been changed—beginning with Genesis 6:1–4, the infamous verses about the creation of the Nephilim. And no, this does not mean we can no longer trust our Bibles. What was changed is subtle, and the prophecies of the coming Messiah, and his return, are still there. 

A RABBINIC PLOT to desupernaturalize the Hebrew scriptures has given us the English Old Testament we have today. Why did the rabbis do it? How do we know what's been changed? Does this mean we can't trust the Bible? It's an important and touch subject. To discuss it is our panel, Doug Van Dorn (DouglasVanDorn.com), author of this month's topic, the forthcoming book Battle for the Bible's Truth: Genesis, Jesus, and the Second Century Plot to Deny the Messiah; Brian Godawa (Godawa.com), best-selling author of the theological thriller Cruel Logic, and two new novels based on the period of the Maccabees in Judea; and Dr. Judd Burton (BurtonBeyond.net), author of Interview With the Giant. In a nutshell, influential rabbis in the second century tried to keep Jews from finding evidence in their scriptures for the Christian Messiah, Jesus of Nazareth. This followed the Bar Kokhba Revolt (132–135 AD) in which Christians, who had previously been part of the Jewish community, refused to fight for Simon Bar Kokhba, who Rabbi Akiba had declared was the Messiah.  Roman punishment for Jewish rebels was harsh. Judaea was depopulated, with Jews being sold into slavery en masse, and the province was renamed Palestine. It was the only time Rome tried to erase a population from history. The hard feelings between Jews and Christians led to a final split between the faiths with rabbis trying to eliminate evidence for a “second power in heaven”—Yahweh in the flesh, namely Jesus—and Christians blaming Jews for the unrest and rebellion that stirred up so much trouble for the Roman Empire. That animosity continues to this day. We discuss the implications of the rabbis' plot, how it affected our modern Old Testament translations, and where we can go to find what's been changed—beginning with Genesis 6:1–4, the infamous verses about the creation of the Nephilim. And no, this does not mean we can no longer trust our Bibles. What was changed is subtle, and the prophecies of the coming Messiah, and his return, are still there. 

Appointed by the Romans as king of Judaea, King Herod's reign was defined by great architectural projects, canny diplomacy, and tyrannical behavior. Herod even appears as an unlikely and unlikeable character in the Christmas tale; the king who ordered the execution of children in an effort to kill Jesus. But did this really happen? Ee87. Catholic Inspiration podcast available at https://amzn.to/3VxIeaU The Saint of the Day podcast at https://amzn.to/4cpIyyt The God Minute podcast at https://amzn.to/4aqynb0 Saint of the Day podcast with J. Atherholt at https://ancientfaith.com Saint of the Day podcast with M. Roberts at https://ourcatholicradio.org/programs/saint-day ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Mark's History of North America podcast: www.parthenonpodcast.com/history-of-north-america Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credits: Saint of the Day podcast: The Holy Infants Killed for Christ’s Sake in Bethlehem (29dec2023), Greek Orthodox Deacon Jerome Atherholt and Ancient Faith Radio. Saint of the Day podcast with Mike Roberts (episode 243: 28dec2023 Feast Day of the Holy Innocents) Covenant Catholic Radio. The Saint of the Day podcast (28dec2023 S2 E181 Holy Innocents) Good Catholic and The Catholic Company. The God Minute podcast (Feast of Holy Innocents, 28dec2022) A Catholic devotional by the Congregation of the Mission - the Vincentians. Catholic Inspiration by Fr. Andrew Ricci Daily Mass: The Holy Innocents (28dec2023 Cathedral Rectory - Superior, WI. Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

Appointed by the Romans as king of Judaea and thanks to his feature in the Gospel of Matthew, King Herod ‘the Great’ is one of the infamous figures from the whole of Ancient history. So what do we know about this ancient near eastern ruler, who in his lifetime had contacts with a series of ‘Goliath’ figures from the ancient Mediterranean World: from Caesar to Cleopatra and from Marc Antony to Augustus. Ee85. Dan Snow's History Hit podcast available at https://amzn.to/48HlmtH Books by Seth Schwartz available at https://amzn.to/49US5vJ ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Mark's History of North America podcast: www.parthenonpodcast.com/history-of-north-america Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credits: Dan Snow's History Hit podcast (Episode 1337: King Herod with Seth Schwartz, professor of Classical Jewish Civilization at New York City’s Columbia University). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

They must be important.   “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.” - Acts 1:8 (KJV)

A Sermon for the Feast of the Holy Innocents St. Matthew 2:13-18 by William Klock Have you read a great book and then gone to see the movie and the movie totally lost the plot?  Or maybe you got into a TV show, but then the longer the show ran, the more it seemed to lose the original plot?  We've been watching one show that started out spectacularly, but now I'm starting wish they'd just ended it after the first season, because lately it feels like the original plot has been hijacked by today's obligatory plot about sexuality. I found myself thinking how ironic it is that in a postmodern culture that claims to hate metanarratives and insists we all write our own stories, its stories all seem to go the same way. And in the midst of it all, as we all try to write our own stories while having our stories hijacked by the various commercial, political, and sexual plot-writers of our culture, often without our even realising it's happened, well, Christmas comes.  And if we'll listen, we just might hear, we must might realise that there's a greater story and a greater drama with a happier ending.  A story so wonderful, so masterfully written, that it shows up just what fools we've been to try to writer our own stories.  A story, too, that's full of grace.  A story in which God himself has come into the midst of our mangled plotlines to forgive our bad writing, to remind us how the story is supposed to go and what a truly good story looks like, even to welcome us back into his great drama of love and faithfulness and redemption and glory. Genesis reminds us how the story was supposed to go: human beings created by God, mortals made of the same stuff as the rest of creation, but animated and brought to life by the very breath of God.  And then we were placed in his temple.  In the spot where pagans would place their idols to represent the presence and rule of their gods, the living God placed us.  To represent his good and sovereign rule over creation, to act as his stewards, and to know the goodness and the life only found in his presence.  It was a story in which we knew all those things we've recalled when lighting the Advent candles—a story of perfect love, peace, joy, and hope.  And we were to be fruitful and to multiply so that we might ever expand the Lord's temple until it filled all of creation with his glory. And then we tried to hijack the temple for ourselves.  Instead of being the image of God, we tried to become gods ourselves.  And immediately we began to accuse each other.  We began to exploit and dominate each other.  Within a single generation, as Genesis tells it, we were murdering each other.  We were at each other's throats.  Everyone out for himself, no matter who he had to step on or exploit or enslave or kill. I talked last week about the darkness of the pagan world into which Jesus came.  A world of petty and fickle gods, constantly fighting amongst themselves.  Gods representing the idols of the human heart: power, sex, money, war…you name it.  If it can be used to exploit others, we made a god for it.  The world was dark.  But there was a light—or there was supposed to be.  Two millennia before, the living God had called Abraham out of the darkness of pagan Ur and set him up to be a light in the midst of the darkness.  A man who knew the light of the living God and became, himself a light to the nations.  At first just one man, but then a growing family, and eventually a whole nation—set apart by God and living around a temple in which that light was manifest as a visible and awe-inspiring cloud of glory.  But even Israel succumbed to the darkness.  The kings and people of Israel did what rebellious humanity had always done: they tried to write their own script.  And so Jesus came not only to the dark world of the pagans; he also came to the dark world of Israel. Our Gospel today is a stark reminder of just how off-script things had gone for God's own people.  It picks up immediately after the wise men had visited Jesus.  Remember that they had travelled to Jerusalem from somewhere in the east, probably Persia, following a star that somehow told them that a king had been born.  They went to the palace of Herod, who was the King of the Jews—at least in title.  And when they asked where they might find the new-born King of the Jews, of course, he had no idea what they were talking about.  These foreigners had to remind him of his own scriptures about the coming king, the one who would finally shepherd God's people aright, and how he would be born at Bethlehem. From Jerusalem, the wise men travelled to Bethlehem where they became the first of the gentiles to worship Jesus the Messiah. And you'll remember that an angel came to them and warned them to avoid Jerusalem on their way home.  But Herod didn't forget the prophecy or the wise men.  He bore the title “King of the Jews”, but he wasn't really Jewish.  He was the child of a forbidden marriage between a Jew and a gentile.  He was a puppet king set up by the Romans.  He tried to win the people over with grand building projects and public works.  The most important was a renovation of the temple.  But no one like him and no one really thought he was the legitimate king.  And so he was also paranoid.  He wasn't above murdering his own sons just to make sure he had no rivals. And so, St. Matthew tells us, “After the wise men had gone, an angel of the Lord appeared to Joseph in a dream. ‘Get up,' he said, ‘and take the child and his mother and hurry too Egypt.  Stay there until I tell you.  Herod is going to hunt for the child, to kill him.'” Tom Wright tells a story that I expect must have happened when he was Bishop of Durham.  A prominent historian who was well-known for his scepticism about the Bible showed up at church one Christmas.  Wright was preaching.  And when the service was over, the historian approached him and said something to the effect of, “I've got it all figured out why people love Christmas so much.  It's about a baby and babies threaten no one, and so we all feel good, but in the end it's really all about nothing.”  And Wright goes on to say just how dumbfounded he was.  Had this man not heard the Christmas story?  Right here from the get-go, an evil king—a king who insisted on writing his own story—did everything he could to stop God's rewrite before it could even be started. Considering how impious Herod was, I suspect he didn't even really believe the prophecy about Bethlehem and a king.  He was just a paranoid despot who had it in his power to murder people frivolously, so…why not?  You know, just in case. “So,” Matthew goes on, “Joseph got up and took the child and his mother by night and went off to Egypt.  He stayed there until the death of Herod.  This happened to fulfil what the Lord said through the prophet [Hosea]: ‘Out of Egypt I called my son.' And so Jesus escapes, but there's no good news here.  Herod just lashes out blindly.  He's powerful, he can, and he does.  And so Matthew tells us, “When Herod saw that he had been tricked by the wise men, he flew into a great rage.  He dispatched men to kill all the boys of Bethlehem, and in all the surrounding districts, from two years old and under, according to the time the wise men had told him.  That was when the word that came through Jeremiah the prophet was fulfilled: ‘There was heard a voice in Rama, crying and loud lamentation.  Rachel is weeping for her children, and will not let anyone comfort her, because they are no more.'” Tell me again how this baby threatens no one.  The shadow of the cross hangs over Jesus' story before he can even walk or talk.  Because Herod couldn't stand the thought of not being the master of his own story.  And under threat, he did what he always did: he murdered.  How many?  Bethlehem was likely a town of about a thousand people in those days.  There were probably somewhere between a dozen and two dozen boys there two years old and younger.  And Herod didn't give it a thought to have them killed.  And apparently neither did his soldiers.  That, or they feared Herod more than they feared God. Again, Herod reminds us that it wasn't just a dark pagan world into which Jesus was born.  The same darkness hung over Israel.  Because Herod's problem is a universal one.  Ever since Adam and Eve, we've all been trying to write our own stories and to put ourselves in the place of God.  To define for ourselves who we are and what our purpose is.  To define for ourselves what is right and what is wrong.  And the end result of all of our self-serving stories is that we trample and abuse and exploit others to further our own ends.  None of us has the relatively unchecked power of an ancient near eastern despot like Herod and so we balk at his evil.  And yet here in Canada the official statics show that about 20% of pregnancies in any given year are ended by abortion.  And that number is low, because it under-reports at-home chemical abortions.  If we can get away with it, if we can dehumanise another person in our minds, and if that child threatens the story we're trying to write for ourselves, many, many, many of us will do precisely what Herod did and kill an innocent.  And many will and have done it repeatedly.  Abortion is an extreme example.  Maybe we'd never dream of going that far to guard the narrative we write for ourselves.  Maybe we'd never go that far in our attempt to play God.  But this rot, this rebellion that corrupts human relationships spreads its roots through our society in all sorts of ways.  Maybe it's the influence of the wicked principalities and powers that St. Paul writes about in Ephesians—trying to corrupt everything, even the good systems we try to put in place.  But the rot spread.  Recently I was listening to a friend tell me the havoc pornography has wreaked in her life.  We tend to think of pornography use as a personal sexual sin—and that's certainly part of it—but this conversation had me thinking that at the heart of pornography is a dehumanising exploitation of others.  It turns fellow human beings into objects to be used to fulfil our own ends, human beings turned into non-player characters in the sinful and self-gratifying stories we write for ourselves.  It's not just about sex or sexual immorality.  It's about the abuse and exploitation for our own ends of fellow human beings, created by God, meant to bear his image, fellow priests of his temple to whom we have an obligation of love and humility and grace and respect. And when you think about it in those terms, you start to see just how much our rebellion against God, just how much our desire to write our own stories and to be our own gods infects and corrupts our network of relationships.  Our marriages and our families break down because we choose to use our husbands or our wives or our children to fill roles in the stories we write for ourselves, instead of being the fellow players we're meant to be in God's great drama.  We do the same thing in business and with the people we employ—as if they exist to serve us, to meet our needs, to act their parts in our stories.  And then we get into economics and politics and without even realising it, we've let the powerful and the well-placed convince us to live out their stories—that we have to be this  and buy that in order to be fulfilled and happy.  That we have to support this and vote for that, that we have to hate this person over here and that person over there because they have the wrong values, support the wrong thing, or are playing parts in the wrong narrative.  And so we write those people into our stories as the bad guys or the guys to be exploited or the guys to be hated or the guys who aren't really human at all—they're garbage, trash, something sub-human.  And they do the same to us and it spiral and spirals and the pain and the sorrow and the hurt and tears just get worse and worse.  And we get caught up in all of this and forget that none of these stories, none of these narratives, none of these dramas matter one whit.  Brothers and Sisters, it's God's great drama that matters; it's God's drama that we need to remember and live. And God knows all this.  He knows how we've fallen.  He knows how we so want to write our stories for ourselves.  He knows—better than we do—the pain and the misery and the tears that we inflict on others and that they inflict on us.  And so he comes, as the baby, into the midst of the darkness and the tears and, again, before he can even walk or talk, he's a homeless refugee in a foreign land with a king looking to kill him. This was the thing no one expected of the Messiah.  They expected a great king, like David, but greater.  Born in a place.  Eventually riding in to Jerusalem in a chariot to bash Roman heads and to set the world to rights by putting Israel on the top of the heap.  They expect that because the people of Israel were still trying to write their own story for themselves.  But, instead, Jesus is born in humility to ordinary parents.  From his birth he knows the danger and the tears of being part of someone else's wicked story.  All things that Israel should have known.  This is what Matthew is getting at when he quotes Hoses saying, “Out of Egypt I called my son.”  That's who Israel was.  They were God's beloved son and they were the rescued-form-Egyptian-slavery people, born in sorrow and tears and pain, exploited and abused by a king who thought he was a god and who forced them to live his drama.  Jesus came the same way.  He knew the pain of sin.  He knew the pain of abuse.  He knew what it meant to be forced to live as someone else's non-player character. And in that echo of Israel's past and Israel's identity, there's hope.  Again, Matthew cites the prophets—this time Jeremiah—as he recounts the horrible murder of the holy innocents of Bethlehem.  Think again of Pharoah, threatened by the fruitfulness of the Israelites.  Pretty soon there would be more of them than there were Egyptians.  And so he ordered their baby boys to be drowned in the Nile.  Rachel wept for her children, as Jeremiah said.  But Moses, Israel's deliverer—Israel's first “messiah”, if you will—escaped in the Lord's providence, and rose up to challenge Pharoah and his gods and to lead the people out of their bondage in Egypt.  Just so, Matthew wants us to hear that story echoing in the story of Jesus.  Like Pharoah, Herod tried to write his own story, he tried to stamp out the Lord's deliverer, but the Lord is sovereign and somehow always manages to take our bad and pathetic rewrites and bring them into his own great drama to further his own ends and to reveal his glory to the world. He did this at the cross, Brothers and Sisters.  The people of Judaea, the Pharisees, the Sadducees, the priest and Levites and scribes together with Pilate as the representative of Rome and the pagan nations, they tried to write their own story—a story in which Jesus was a pretend king and a blasphemer of the temple and the things of God, a story in which they were right and Jesus was wrong, a story in which they were justified in rejecting and mocking and crucifying the son of God as a false messiah.  And that Friday when Jesus gasped out, “It is finished” and his friends took him down from the cross and buried him in a tomb, the people of Judaea, the Pharisees and the Sadducees, Pilate and Rome all thought they had the happy ending they wanted.  They were the heroes of their own stories and Jesus was dead, but all the while God was using their rebellion and their grasping at godhood to his own ends.  They rebelled, but God in his sovereign grace, incorporated their stories into his own to serve his own ends.  A story in which evil and sin and death foolishly concentrated themselves all in one place, in which evil and sin and death did their worst—and failed—as three days later Jesus burst out of the tomb with the power of God's life and his new creation.  Burst from the tomb alive to sweep the whole of creation itself up into God's great drama of light and life. Brother and Sisters, that's grace.  If this were one of our stories, we'd fire the writers who made such a mess of it and consign them to oblivion, but God instead comes in love and grace to forgive and to set right.  He takes our horrible stories and, master storyteller that he is, he uses them for good and instead of consigning us to oblivion, he offers us our places back in the great divine drama we once rejected…if we will only trust that he is the way and the truth and the life, if we will give him our allegiance and pledge to live out his story instead of ours.  It should be such an easy choice when see the wake of destruction our stories have left in contrast to his great story of love and grace that leads to life and new creation and all the sad things we've written for ourselves somehow one day becoming all untrue. Brothers and Sisters, hear the Christmas story again this year.  Really and truly hear it so that it drowns out and overcomes all the other narratives and stories and dramas you've been hearing and living.  Let it be a reset.  Let this story of God, humbly incarnate who humbly dies for rebellious sinners, let this truth become the truth by which you measure everything.  Let the glorious light of resurrection and new creation and the presence of God be your hope and your only hope and be so overcome by it that you lose all desire to write your story for yourself, and choose to become a faithful player in Jesus' drama of love and peace, of joy and hope. Let's pray: Almighty God, whose loving purposes cannot be frustrated by the wickedness of men, so that even infants may glorify you by their deaths: strengthen us by your grace, that by the innocency of our lives and constancy of our faith even to death, we may glorify your holy name, through Jesus Christ our Lord who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever.  Amen.

This is a short Christmas message from Johnny Iron and the Fringe Radio Network. To our listeners, we hope you have a wonderful Christmas!And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. (And this taxing was first made when Cyrenius was governor of Syria.) And all went to be taxed, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) To be taxed with Mary his espoused wife, being great with child. And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,Glory to God in the highest, and on earth peace, good will toward men.And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. And they came with haste, and found Mary, and Joseph, and the babe lying in a manger. And when they had seen it, they made known abroad the saying which was told them concerning this child. And all they that heard it wondered at those things which were told them by the shepherds. But Mary kept all these things, and pondered them in her heart. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.[Luke 2:1-20]

Appointed by the Romans as king of Judaea, King Herod's reign was defined by great architectural projects and canny diplomacy. But he could also be cruel and paranoid, with scandal and family intrigue marring his rule. King Herod even appears as an unlikely and unlikeable character in the Christmas tale; the king who ordered the execution of children in an effort to kill Jesus. But did this really happen?Dan is joined by Seth Schwartz, professor of Classical Jewish Civilisation at Columbia University, to explore the life of this ancient king and the Hellenistic world in which he ruled.Produced by James Hickmann and edited by Dougal Patmore.This episode was first released in December 2023.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe.We'd love to hear your feedback - you can take part in our podcast survey here: https://insights.historyhit.com/history-hit-podcast-always-on.You can also email the podcast directly at ds.hh@historyhit.com. Hosted on Acast. See acast.com/privacy for more information.

BEN-HUR An aristocratic Jew living in Judaea incurs the wrath of a childhood friend, now a Roman tribune. Forced into slavery on a galley and made to witness the brutal persecution of his family, he survives, silently nurturing a relentless dream of vengeance. Craig, Elisabeth and guest Derek McCaw talk about historical fiction, intermissions, inner fat kids and the movie “Ben Hur” on this week's Matinee Heroes! Show Notes 1:04 Craig, Elisabeth and Derek McCaw talk about their inner and outer fat kids. 10:04 Craig, Elisabeth and Derek discuss "Ben-Hur" 47:30 Recasting 1:10:09 Double Feature 1:13:09 Final Thoughts 1:20:09 A preview of next week's episode "The Deer Hunter" Our next no-ender is the post-Vietnam drama "The Deer Hunter"

7:1 Now when he had ended all his sayings in the audience of the people, he entered into Capernaum. 7:2 And a certain centurion's servant, who was dear unto him, was sick, and ready to die. 7:3 And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant. 7:4 And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: 7:5 For he loveth our nation, and he hath built us a synagogue. 7:6 Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof: 7:7 Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed. 7:8 For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. 7:9 When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. 7:10 And they that were sent, returning to the house, found the servant whole that had been sick. 7:11 And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people. 7:12 Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her. 7:13 And when the Lord saw her, he had compassion on her, and said unto her, Weep not. 7:14 And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise. 7:15 And he that was dead sat up, and began to speak. And he delivered him to his mother. 7:16 And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people. 7:17 And this rumour of him went forth throughout all Judaea, and throughout all the region round about.