Podcast appearances and mentions of Kenneth E Bailey

Leitura Bíblica Do Dia: Romanos 12:17-21 Plano De Leitura Anual: Deuteronômio 17–19; Marcos 13:1-20 Já fez seu devocional hoje? Aproveite e marque um amigo para fazer junto com você! Confira: O erudito Kenneth E. Bailey narrou sobre o líder de uma nação africana que aprendera a manter uma postura incomum na comunidade internacional e estabelecera uma boa relação com Israel e com as nações ao seu redor. Ao lhe perguntarem como ele mantinha esse equilíbrio tão frágil, respondeu: “Escolhemos os nossos amigos. Não encorajamos nossos amigos a escolher os nossos inimigos [para nós]”. Isso é sábio — e realmente prático. Aquele país africano foi um modelo internacional do que o apóstolo Paulo encorajou seus leitores a fazer em nível pessoal. Em meio a uma longa descrição das características de uma vida transformada por Cristo, ele escreveu: “No que depender de vocês, vivam em paz com todos” (ROMANOS 12:18). Ele continua reforçando a importância de nossas relações com os outros, lembrando-nos de que até a maneira como tratamos os nossos inimigos (vv.20-21) reflete a nossa confiança e dependência de Deus e do Seu verdadeiro cuidado. Viver em paz com todos nem sempre pode ser possível (afinal, Paulo diz “no que depender”). Mas nossa responsabilidade como cristãos é permitir que “a sabedoria que vem do alto” guie a nossa vida (TIAGO 3:17-18) para que lidemos com os que nos cercam como promotores da paz (MATEUS 5:9). Que melhor maneira poderia haver para honrar o Príncipe da Paz? Por: Bill Crowder

Der Islam ist präsent - in unseren Gesellschaft, in unseren Medien und unserer Politik, spätestens wieder seit dem 7.Oktober vergangenen Jahres. Aber wie gehen wir als Christen eigentlich mit dem Islam um? Sollten wir in ihm vor allem eine Gefahr sehen? Eine Herausforderung? Eine Chance?  Darüber unterhält sich Oli in dieser Folge mit Dr. Carsten Polanz.  Carsten ist Dozent für Islamwissenschaft an der Freien Theologischen Hochschule Gießen und brennt dafür, christliche Gemeinden zu einem konstruktiven Umgang mit dem Islam zu ermutigen.  Die beiden sprechen darüber  wie man als Christ eigentlich dazu kommt, Islamwissenschaften zu studieren,  warum und wie wir im Islam auch eine Chance für unseren eigenen Glauben sehen können,   was wir als Christen über den Islam im Allgemeinen, aber auch über den Islamismus und aktuelle Tendenzen wissen sollten,  und wie wir als Christen im Umgang mit Muslimen einen kühlen Kopf und ein brennendes Herz behalten können, um Brücken zu Jesus zu bauen, anstatt uns zurückzuziehen.     Shownotes:   Wenn du mehr Informationen und Veröffentlichungen zum Islam aus christlicher Perspektive suchst, findest du etliche Ressourcen, auch von Dr. Carsten Polanz beim Insitut für Islamfragen der evangelischen Allianz in Deutschland, Österreich und der Schweiz unter https://www.islaminstitut.de/.  Das Buch von Kenneth E. Bailey, Der ganz andere Vater, findest du unter der ISBN 3937896236.  Und wenn du bis zur nächsten Folge des STEPS Leaders Podcast mehr Inhalte rund um Glauben und Leiterschaft suchst, findest du auf ⁠⁠www.steps-leaders.de⁠⁠ jede Woche Blogbeiträge und Artikel sowie Materialvorlagen und Andachten für die christliche Jugendarbeit. Dort findest du auch unseren monatlichen Newsletter, der dich immer kompakt mit den wichtigsten Infos und Artikeln von STEPS Leaders versorgt. 

Pastors Ashley Mathews and Isaiah Devyldere discuss what the Bible has to say about the roles of men and women and the Gospel. Biblical References: - Deuteronomy 32:11-12,18, - Isaiah 66:13, 49:15, 42:14- Hosea 11:3-4, 13:8- Matthew 23:37 - 1 Thessalonians 2:7,8- Luke 10:38-42, 11:27,28- John 20:1-18Other works referenced:Quotes from Ben Sirach are from Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels by Kenneth E. Bailey, page 189

Is illness caused by sin?Can we get possessed by demons?Why does Jesus rub mud and spit in a man's eye?Are there rules on miraculous healing?Why does Jesus call himself a good shepherd?This week David and I cover John chapters 9 and 10, reading through an unconventional healing of a blind man and some of Jesus's teachings on who he claims to be. So grab your Bibles and come read with us!Notes from the producers on this week's episode: The ALPHA quote referred to in this episode has many unconfirmed sources and reads as the following: "Unforgiveness is like drinking poison and hoping the other person dies."You can hear more of Esther Beckley's testimony mentioned on this episode in Burning Heart's video, Why Pray?The book David references in this episode is The Good Shepherd  by Kenneth E. Bailey.The two CS Lewis quotes on today's episode are from his book Mere Christianity. "Everyone says forgiveness is a lovely idea, until they have something to forgive.""A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic–on a level with the man who says he is a poached egg–or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse..."We need your support! Support from listeners like you keeps Come Read with Me going, so please consider donating at www.burningheart.org/comereadwithme.If you're not already, make sure to follow Chris on instagram for 60 sermons on @revchris7, and make sure to give David a follow on @burningheartorg.Come Read with Me, with Rev Chris and David Ingall is produced by the Listenarium. Original music by Jack Gionis.

Bible Study Don't just take our word for it . . . take His! We would encourage you to spend time examining the following Scriptures that shaped this sermon: 2 Corinthians 11:19–31, Luke 8:4–15. Sermon Outline The generosity of God and the generously sown Word of God The path and the devouring birds: consider Satan's hatred of the Word of God in the life of the Christian. The rocky soil: consider the foundation of the fleshly Christian's "shallow" spirituality. The bramble-patch: consider the hyper-driven lifestyle of the Christian who distracts herself to death. The good soil: the character of the "good and honest" heart. Sermon Questions Do you believe in a literal, personal being called Satan? Does Jesus? What is Satan's chief method of attacking the Christian? Why might this surprise you? (Compare Luke 8.5 and 8.12.) What do you think makes for a shallow and superficial Christian life? How would you point to evidence for your perspective in this text (Luke 8:4–15)? Identify two or three core values of worldliness. Reflect on ways in which these "worldly" values erode Christian discipleship. Why might otherwise keen Christians find themselves getting stuck at the margins of our common life at St Andrew's? Draw clear connections to Jesus' parable. Read aloud Luke 8:15. Then read aloud Luke 9:23. How does Luke 9:23 help us to see what "bearing fruit with patience" means? Can one be expected to die for something, for which he or she is not willing to live? Select Resources Consulted Michael Wilcock, The Message of Luke (rev.) (The Bible Speaks Today) (IVP, 2020 [1979]). Kenneth E. Bailey, Jesus through Middle Eastern Eyes (IVP, 2008) John B. Weaver, "The noble and good heart: Καλοκὰγαθία in Luke's parable of the sower" in Gray et al, Scripture and Tradition (Brill, 2008), 151–72 2 and 4 Maccabees Scott Hafemann, "The Sum of the Matter: Paul's Understanding of Perseverance," in Paul's Message and Ministry in Covenant Perspective (Eugene, OR: Cascade, 2015), 100–104. Andrew Fellows, Smuggling Jesus Back into the Church: How the Church Became Worldly and What to Do about It (IVP, 2023) Questions? Do you have a question about today's sermon? Email Sam Fornecker (SFornecker@StAndrews.Church).

Marty Solomon and Brent Billings are back with Reed Dent to discuss the lost son of Luke 15 and what it means to be lost.The Pharisees by Joseph Sievers and Amy-Jill LevinePoet & Peasant and Through Peasant Eyes by Kenneth E. BaileyKingdom, Grace, Judgment by Robert Farrar Capon

Brent Billings and Reed Dent talk about the story of the rich fool and the dynamics of money and relationships.Tell It Slant by Eugene PetersonHope: The Prophet Candle — The BEMA Liturgy“Tripping Billies” by Dave Matthews Band — YouTubePoet & Peasant and Through Peasant Eyes by Kenneth E. Bailey“The Parable of the Rich Fool” by Reed Dent — Campus Christian FellowshipJoin the BEMA Slack

Series: All!Scripture: Matthew 15:21-39Title: “Are you at the table with Jesus?” (Darien Gabriel)Heavily relied on David Platt, Kenneth Bailey, and Sean O'Donnell. (See below)Bottom line: Jesus' beloved are those who respond to his invitation to feast with him by grace through faith.Just as the Father sent Jesus to save, satisfy and serve, Jesus sends us to do the same. To multiply disciple-makers around the corner and around the world. Jesus invited everyone to his family feast. You get in by faith. You're invited. Are you going? It's not just a one and done decision. It's a daily, count-the-cost decision that leads to walking with (or without) God. That looks like being sent by Jesus to save, satisfy and serve our neighbors.Discussion questions for group and personal study. Reflect and Discuss1. Like this Gentile Canaanite woman, what unlikely converts has God placed around you? 2. How have you doubted God's power and mercy in relation to such people?3. How does Jesus' interaction with this Canaanite woman and His feeding of the Gentile crowd help forecast the Great Commission in Matthew 28:18-20?Final Questions (optional or in place of above)What is God saying to you right now? What are you going to do about it?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastQ. What do I want you to know? A. Jesus invites you to come and feast with him and his family by grace through faith. Q. Why? A. To empower us to save, satisfy and serve all peoples of all nations. Q. What do I want you to do? A. Accept his invitation by faith.Q. Why? A. So that you'll be propelled to save, satisfy and serve your neighbors. INTROOur kitchen table is sacred ground in our house to Anita and I. It's where we've shared over 2,100 meals with our family of six plus for over 30 years. Sitting at the head of that table might be my favorite place in the house…maybe in the world. Why? Because from there, when they are all in our house together, along with their growing families, I can see and speak to our closest family members. It is there where for a few seconds before we dive into our latest feast that I can pray another blessing over them and say an encouraging word to them. For a brief moment I have their undivided attention and I can remind them that they are our beloved. Do you feel like Jesus' beloved today?In Rev 3:20, Jesus asks to come in and sit at our table. And while he's there he will remind us that we're his beloved and bless us. Our Lord uses a similar metaphor in an unlikely place here today. He's outside of Israel giving his 12 a peak at the future of his kingdom.Today I want to answer 2 questions:Who's invited to sit at the table of the Lord?How do you get there?The final question I'll have for you is: will you join him at his table today?CONTEXTJesus and his disciples leave Israeli territory and go to Gentile territory. First, they go to Tyre and Sidon (modern day Lebanon). Next, they go to the decapolis (a region east of Judea made up of 10 Gentile cities). This marks the last time Jesus will do ministry in the Galilean region as his remaining ministry will happen in Judea and especially in Jerusalem. It is also the only season he will enter Gentile territory.The religious leaders make a trip to where Jesus and his disciples are ministering to continue to confront him with the hopes of exposing him and condemning him. Notice that this is in the wake of some pretty amazing miracles and teachings. He's fed over 5,000 men plus women and children with a few loaves and fish. He's walked on water across the Sea of Galilee. He continues to heal all who come to him including just by walking by them and they reaching out to touch his cloak. He's gaining immense popularity as a result. He's being seen as a Messiah if not THE Messiah by the populace. Even Canaanite women knows about him and that he's the Messiah. As a result, the religious leaders are getting desperate. A leader like this will disrupt the status quo with Rome. And this means the loss of influence and affluence for the religious leaders of Israel. All of this challenges the Disciples and their prejudices against Gentiles. Jesus takes them to Gentile (unclean) territory (after his lesson on what is unclean comes from your heart not from what you eat) and immediately blesses a Gentile (Canaanite = enemy; woman = less than a man) and her daughter. He then blesses thousands of Gentiles (through his D's) just like he did the Jews earlier. This would help them to see that his vision is for more than Israel—it's for the whole world!2 Themes. 2 Miracles.I. Who's invited to the family feast? Everyone. (21-28)A. Jesus takes them to Gentile territory. Not sure why but he isn't getting away from being known and sought after.B. Canaanite woman.Strike 1–Canaanite. Ancient enemy of Israel. Strike 2–Woman. Less than a man in the eyes of men in that day.Strike 3–Gentile. A dog. C. Model of faith.Desperate. “Crying out” Her daughter “is demon-possessed and suffering terribly.” I can't imagine being demon possessed. But she makes it sound like this is worse than normal possessions. Humble, respectful. Even if just being respectful, called him Lord. Messiah. She uses the title for Messiah, “Son of David.”D. Jesus' & Disciples' reactionsJesus is silent. Disciples are not interested in helping. (Everyone is exhausted and hungry) 3 Days.Jesus replies with a discouraging word. But truth.She doesn't disagree. In fact, she kneels and prays profoundly, “Lord, help me!”Jesus again appears to discourage her. (More likely testing) Explains it's not right to take what is for God's people and give to those who are his enemies. Calls her a dog. A “little dog” like a pet, not a rabid dog. But still a dog. She doesn't flinch but does disagree. Points out that it's appropriate for people to get this crumbs. She may not be the kids at the table but there's room for the pet dog to get some. She understands and therefore knows what's available for her. Great faith!What a contrast to the faith (or lack) of the religious leaders (none) and the 12 (little).Why did Jesus ignore, refuse, rebuke and then bless her? 2 possibilities:To test herShe approached Jesus as a Jew (Son of David). Later she calls him Lord which is more universal. She doesn't have to become a Jew first. (Wiersbe)Jesus applauds her amazing faith. Only 2 people get this accolade in Matthew (Centurion is the other).Jesus answers her prayer without going anywhere. II. How do you get in? Faith. (29-39)A. Feels like a repeat of feeding of the 5,000. Lots of things are this same.Thousands of men + women and children. Bread and fish.Gave, gave, gave.Through his 12.Lots of leftovers.B. Differences…a few.Biggest is likely that this was for Gentiles, not Jews. This is why I think the 12 did not suggest he feed them like he just fed the others. I don't think it was a lack of faith but compassion. My take.One in spring and one in summer.One in Jewish territory and one in Gentile territory.Crowd with him one day vs 3 days.7 instead of 12. 12 tribes of Israel7 number of perfection & completeness = rest of the world; this is a huge takeaway Jesus would emphasize in the Great Commission.C. Bottom line: How do you get healed and fed? Faith in Jesus Christ, the source of abundant life and life itself.CONCLUSIONHave you been invited to the family feast to end all feasts? Yes.Have you accepted it? How? By believing that there is an amazing feast that we do not deserve and that when we trust and follow Jesus Christ, he shows us the way there. Will you trust and follow Jesus to the feast today?What is God saying to you? What are you going to do about it?PrayNOTES2 miraclesCanaanite Woman (21-28)Least, last, lostCanaanite/Gentile/ancient enemy of IsraelWomanUnclean—outside of Disciple's comfort zone“Crying out”Desperate for her daughter—demon-possessed and suffering“Have mercy on me!” - desperate for herself tooHuman—she's just like them just not a JewDisciples reaction is to see her great need vs their great lack of resources; but maybe even more they don't want to help her because of their prejudiceSend her away—she's not one of usShe's crazy desperate and Jesus seems to not want to help her (his silence) so they try to get rid of her for JesusJesus comes out with his mission—to the lost sheep of IsraelShe is persistent, desperate and believes in Jesus' character and competencies“Lord”On her knees humilityWise words and perspectiveJesus recognizes great faith and gives her her requestHealing for daughterHealing for herselfWitness to the DecapolisWho is Jesus and what will he do?Who is Jesus?What will he do?Chief missionary, Disciple-maker/trainer, sent-oneMultiplying disciple-makers on his way to the ultimate example (cross, rez)Lord/Son of David/ King/Messiah/MasterExercising ultimate authority over all things including disease, demons, disciple-makingMerciful judge “Have mercy on me” as if she doesn't deserve itExercising ultimate authority over all things including disease, demons, disciple-makingDeliverer/Savior/HealerSave/Deliver; Exalt Gentile woman; Applauds her faith & persistence; save all people; not just IsraelGlobal KingHere for all nationsSuffering servantServe all people/nationsProvider; GroomFeast together; satisfy/bless all nationsJesus came to save, satisfy and serve all people. -PlattOUTLINE BIBLESECTION OUTLINE FOURTEEN (MATTHEW 15)Jesus confronts the Pharisees, teaches the crowds, and explains his teachings to Peter and the other disciples. He heals a Canaanite woman's daughter and feeds the 4,000.1. THE MEETINGS (15:1-20)A. Jesus' meeting with the Pharisees (15:1-9)1. Their accusation (15:1-2): They accuse Jesus of breaking theMosaic law by permitting his disciples to ignore the ceremonial hand washing ritual before eating.2. His condemnation (15:3-9)a. Jesus speaks concerning their corruption (15:3-6): The Pharisees twist God's law in such a way that it allows them to ignore their responsibilities concerning their parents!b. Jesus speaks concerning their character (15:7-9): Jesus calls the Pharisees hypocrites and says they fulfill Isaiah's terrible prophecy concerning them (Isa. 29:13).B. Jesus' meeting with the people (15:10-11): Jesus tells the crowd that uncleanness is not caused by what goes into a person's mouth (nonkosher food) but rather by what comes out!C. Jesus' meeting with Peter (15:12-20): He says the same thing to Peter and the disciples.II. THE MIRACLES (15:21-39)A. Healing a Canaanite woman's daughter (15:21-28)1. The brokenhearted mother (15:21-23)a. The place (15:21): Jesus is in the region of Tyre and Sidon.b. The plea (15:22-23): A mother in this area begs him to heal her demon-possessed daughter.2. The kindhearted Messiah (15:24-28)a. His reminder (15:24-26): He tells her that his key ministry is to the Jews, not the Gentiles.b. Her response (15:27-28)(1) The reasoning (15:27): She agrees but asks for some of the crumbs that might fall from Israel's spiritual table.(2) The reward (15:28): Jesus immediately grants her request.B. Feeding the 4,000 (15:29-39): Jesus ministers to this group of 4,000 men as he did previously for the 5,000.1. Meeting the needs of the hurting (15:29-31): Jesus heals the lame, blind, crippled, and the mute.2. Meeting the needs of the hungry (15:32-39)a. The amount of food (15:32-34): He has only seven loaves of bread and a few small fishes.b. The abundance of food (15:35-39): Seven full baskets remain after all have eaten their fill!Nicky Gumbel, Bible in one year, day, 14 Matthew 11:16-30Accept the invitation to walk with JesusThe teaching of Jesus is fascinating. In the first section of today's passage he seems to be saying, ‘You can't win.' On the one hand, John the Baptist was an ascetic and was accused of being demon-possessed. On the other hand, Jesus went to parties with all kinds of people and made friends with those who were regarded as unsavoury characters. He was accused of being ‘a glutton and a drunkard' and ‘a friend of tax collectors and sinners' (v.18).Whatever you do may be misinterpreted. Yet Jesus adds, ‘But wisdom is proved right by her actions' (v.19). I take this to mean that all we can do is the right thing and not worry about what anybody else thinks. ‘Opinion polls don't count for much, do they? The proof of the pudding is in the eating' (v.19, MSG).Jesus then denounces the cities that he has visited and performed miracles in, where people have neither repented nor believed. He suggests that their sin is worse than the sin of Sodom (v.24). The sin of unbelief is perhaps the most serious of all.Jesus goes on to teach in such a way that it is clear that he believed in both predestination (that God has already determined everything that will happen) and free will. He teaches both alongside one another. It is a paradox. The two seemingly contradictory things are both true at the same time.It is not 50% ‘predestination' and 50% ‘free will'. Jesus says we are 100% predestined and we have 100% free will. This may seem impossible, but God is able to transcend and yet not distort human freedom. We ultimately see this in the incarnation: Jesus is 100% God and 100% human; he is fully God and fully human.Predestination‘All things have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him' (v.27).Why God chooses to reveal himself to some and not to others is a mystery. It is certainly not based on wisdom and learning. Sometimes the great intellectuals simply cannot see it: ‘you have hidden these things from the wise and learned' (v.25). And yet sometimes people of little or no education, or those who are very young (‘little children', v.25), seem to have a very profound understanding of Jesus. ‘You've concealed your way from sophisticates and know-it-alls, but spelled them out clearly to ordinary people' (v.25, MSG).Free willJesus says, ‘Come to me, all you who are weary and burdened, and I will give you rest' (v.28). The invitation to come to Jesus is for everyone. No one is excluded. We are all invited. We all have a choice whether to accept the invitation of Jesus or to refuse it.I find it difficult to get my mind around this paradox. However, I have found the following illustration helpful. Imagine a room with an arched doorway. The outside of the arch is inscribed with the words, ‘Come to me, all you…' (v.28). Everyone is invited into the room. When you get into the room, on the inside of the same arch is written, ‘No one knows the Father except the Son and those to whom the Son chooses to reveal him' (v.27b).In other words, free will is a doctrine for everyone. No one can say, ‘I am not going to become a Christian because I have not been chosen.' The invitation is to all. On the other hand, predestination is a doctrine of assurance for those who areChristians. Once you have accepted the invitation and entered, you can know that God has chosen you and therefore he will not let you go.I love the fact that in a stressful world, where so many are ‘weary and burdened', Jesus promises you rest. He offers to take your burdens and replace them with his own.The yoke (something that Jesus would have made in the carpenter's shop) was a wooden frame joining two animals (usually oxen) at the neck, enabling them to pull a plough or wagon together. The function of the yoke is to make burdens easier to carry. I love this image of walking in step with Jesus, sharing our burdens, making the trials to be endured and the battles to be faced ‘easy' and ‘light' by comparison.Jesus is not a slave driver. When you pursue his agenda for your life you carry a burden but it is ‘not harsh, hard, sharp, or pressing, but comfortable, gracious, and pleasant' (v.30, AMP). When you do what Jesus asks you to do, he gives you the strength and wisdom to do it and you carry his burden with him. There will, of course, be many challenges and difficulties, but there will also be a lightness and ease.Jesus says to you: ‘Are you tired? Worn out? Burned out on religion? Come to me. Get away with me and you'll recover your life. I'll show you how to take a real rest. Walk with me and work with me – watch how I do it. Learn the unforced rhythms of grace. I won't lay anything heavy or ill-fitting on you. Keep company with me and you'll learn to live freely and lightly' (vv.28–29, MSG). Just relax and let God be God.References/Bibliography:“Preaching the Word” Commentary, Douglas Sean O'Donnell, Edited by Kent Hughes“Matthew” by RC Sproul“CSB Christ Chronological,” Holman“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)“Exalting Jesus in Matthew” by David Platt (CCE)Outline Bible, D WillmingtonNIV Study Bible (NIVSB)ESV Study Bible“Jesus Through Middle Eastern Eyes” by Kenneth E. Bailey

Marty Solomon and Brent Billings are bringing in Reed Dent to launch a miniseries on parables, starting with a discussion about what a parable is and why anyone would want to teach in that way.Tell It Slant by Eugene PetersonThe Great Spiritual Migration by Brian McLarenKingdom, Grace, Judgment by Robert Farrar Capon“Introduction to Poetry” by Billy Collins from The Apple That Astonished ParisPoet & Peasant and Through Peasant Eyes by Kenneth E. BaileyThe Orthodox Heretic by Peter RollinsJoin the BEMA Slack

Marty Solomon and Brent Billings are joined by special guest Brian David, who spent 37 years coaching people in software, and 25 years coaching high school sports, but now finds himself “coaching” the Text.Chiasms in John by Brian DavidBEMA 28: Images of the Desert — Ar'ar and TamariskPoet & Peasant and Through Peasant Eyes by Kenneth E. BaileyStar Wars Ring Theory by Mike KlimoJesus and the Eyewitnesses by Richard BauckhamJoin the BEMA Slack

Does God care about our bodies? If so, how? Today we talk with Lainey Greer, who has a degree in exercise science and a PhD in systematic theology. She connects key theological truths (like Jesus' incarnation and the resurrection) to how we treat our bodies, touching on topics such as eating disorders, overexercise, obesity, other disordered eating habits, and even disability. You can learn more about Lainey Greer at her website: https://laineygreer.com/ (The conversation starts at 8:27.) Plus, Richard Brunson of Baptists on Mission joins us in “Headlines” (1:09) to discuss disaster relief in Florida after Hurricane Ian. (Learn more abot Baptists on Mission: https://baptistsonmission.org/ Finally, in "On My Bookshelf" (27:37), Dr. Scott Hildreth recommends a book called “The Cross and the Prodigal” by Kenneth E. Bailey in our listener favorite segment, “On My Bookshelf.” Learn more about the Center for Faith and Culture: https://cfc.sebts.edu Support the work of the Center: https://cfc.sebts.edu/about/give/

Series: All: All Authority, All Nations, All AllegianceScripture: Matthew 7:21-29 (Main); Matthew 16:15-18, John 20:31Title: How do I know that I'm saved ? (Darien Gabriel)Bottom line: I know that I'm saved when I practice what Jesus preaches, doing God's will by obeying God's word.Q. What do I want you to know? A. How to know that you are saved.Q. Why? A. Because knowing leads to confident, wise and peace-filled living.Q. What do I want you to do? A. Do God's will by obeying God's word.Q. Why? A. Because it leads to abundant, wise living now and eternal life hereafter.Discussion questions for group and personal study. 1. If not everyone who says they know Jesus iOS in fact known by Jesus, how can you know for certain that Jesus knows you? How can the church help make sure each person genuinely knows Jesus as their Lord?2. How can you know whether the authority over your life is reason, experience, tradition, or revelation?3. Examine the characteristics of the two types of wisdom from James.Is wisdom a mental, emotional, or physical trait?4. Where else in Matthew do you see Jesus warn of judgment?5. How should Christians balance salvation by grace with judgment based on obedience as Jesus teaches in this passage?6. Why is Jesus's parable of the two builders a fitting conclusion to hisSermon on the Mount?7. Read the other passages about great storms of judgment (Isa 28:16-22; Ezek 13:10-16). What are the causes of impending judgment in those contexts, and how do they compare with Matthew's context?8. What does "casual and comfortable Christianity" look like, and how does that compare to how Jesus calls his followers to live?9. In what areas of your life (finance, work, family, recreation, etc.) would you say that you were more"amazed" at Jesus's teachingsinstead of obedient to them? What can you change to be obedient in those areas?10. Since Jesus's words have divine authority, how does that affect your approach to the Bible?11. How is the obedience Jesus desires both an inward piety and an outward action? How does Scripture characterize and describe obedience in both areas?Final Questions (optional or in place of above)What is God saying to you right now? What are you going to do about it?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastIntroSome of you know that I went to Clemson my freshman year thinking I was a Christian. Two months later, I learned that I wasn't surrendered my life to Jesus Christ. I thought I was saved but I wasn't. What about you? Do you ever have doubts? Do you ever ask yourself whether or not you're the real deal? It's not a bad question to ask.Jesus answers this question using some shocking words. It's like he's trying to jolt the spiritually inoculated. Jesus tells us how to know you are really saved. The result should be a sense of peace, joy and confidence in who you are and how to live.Last week we looked at 2 kinds of Roads/Gates—one leading to life the other to destruction,Animals: Sheep and wolves; Prophets or disciples—one part of the flock, the other out to devour the flockTrees—one bearing good fruit, the other bad fruit and teaching falsehoodsThis week we'll look at 2 kinds of Evangelical Christians—both look and speak the part, but only one is alive inside. Like the ancient oak tree that falls in the storm and it's revealed that it was weaker than expected because the inside was rotten at the core.Foundations—one built wisely on stone is built to last while the other is built to impress or for show.Today Jesus will challenge the veracity of your faith. Jesus ends his sermon on the mount (SOTM) with a challenge to do more than just hear and be impressed by it. And notice in v. 29 that the people were very impressed by it. They noted that it was authoritative instead of just footnoted well. His aim is that people would take it to heart and be changed by it. The evidence of this would be them starting to build their lives on the lasting foundation of Jesus the Christ. The sad truth, however, is that our churches are full of false evangelical converts who rely onTheir vocabulary—we know the lingo “brother”, “fellowship” and “born again”Their social conventions—attitudes like “don't drink, smoke or chew or date girls who do”Their similar likes and dislikes—eat at Chick-fil-A, shop at Hobby Lobby, Ben & Jerry's, smirk at rainbow stickers, and make it clear to anyone who will listen what we're against.Their strong heritage—My granddaddy was a pastor; my grandmother was a missionaryTheir successful jumping through the hoops—I've been through confirmation class; I was baptized at an early age.While these things are not necessarily wrong or bad in and of themselves, the result of all of this is often inoculated people who believe that they are evangelical, bible-believing, Christ-trusting, cross-wearing, member-pledging Christians who in fact are false converts that Christ will say to at the day of judgment, “I never knew you.” “Many” are in this boat. Beware of thinking that you could not possibly be in this boat.Bottom line: I know that I'm saved when I practice what Jesus preaches, doing God's will by obeying God's word.In today's news cycle, it's not unusual to hear pundits talk about evangelical Christians as a voter block. But this can leave one shaking his head when they hear the results of the poles describing these creatures. Could it be that the culture has hijacked the word evangelical and defined it in political terms differing from the original religious terms?What is an evangelical Christian? A person who believes:The Bible is divinely inspired and infallible, and subscribes to the doctrinal formulations that teach The total depravity of humanity,The inerrancy of the Scriptures (The Bible),The substitutionary death and atonement of Christ,Salvation by unmerited grace through personal faith in Christ (not through good words),The necessity of a transformed life, The existence of a literal Heaven and Hell, And the visible personal return of Jesus Christ to set up his kingdom of righteousness. Moreover, they believe in The proclamation of the gospel and The mission of winning the world to Christ. —Evangelical Dictionary of TheologyDoes that sound like the people CNN & Fox are talking about during their election coverage? Or do they define them differently?In vv. 13-20 Jesus warns against the dangers that come from the outside. In vv. 21-27 he warns us of the dangers that come from ourselves. That is The danger of basing your salvation on lip service, andThe danger of basing your salvation on lifestyle.John Newton, the former slave trader and author of Amazing Grace said, “If I ever reach Heaven I expect to find three wonders there: 1) First, to meet some I had not thought to see there; 2) Second, to miss some I had thought to meet there; and 3) Third, the greatest wonder of all, to find myself there.”This outline is heavily influenced by Kent Hughes.I. I know I'm saved when I do his will. (7:21-23)John Stott's remarkable confession by the “many” in vv. 21-22:This confession is polite. He is called Lord which is to say “sir”. Even today, this is a courteous and tolerant way to address Jesus. This confession is orthodox. Of course, it can also mean and does mean divine rule. Context requires that we see Jesus as Lord as in divine ruler by the authority given to him by God the Father. This confession is fervent. “Lord, Lord” shows enthusiasm and zeal.This confession is public. Not a private or secret confession of faith. It's gloriously public.So what's wrong with this confession of faith? Nothing! But there is a problem. You can do any one of these and still not truly be saved. The problem is that you can confess these things in this way and still not have abundant, eternal life. How do know then? How can we tell if we are truly saved?The answer lies in the bookends of the SOTM. The SOTM begins with the beatitudes (beautiful attitudes) and ends with the application of them. That is when we practice the attitudes and following heart-felt obedience of the will of God on a regular basis, then we evidence genuine knowledge of Christ and salvation by him.Said another way, we are genuinely growing in Christ-like character and conduct on a regular basis. We are practicing the principles taught in Matt 5-7. No wonder Matthew chose this to be the first of Jesus' 5 major teaching passages in the book of Matthew!At Grace, we're all about making disciples who make disciples. But when do you know you have a disciple of Jesus Christ? When he/she is growing in being and doing like Jesus Christ. What does that look like? It looks like the words, ways and works of Jesus found in the Gospels of Matthew, Mark, Luke and John. But you can start with the SOTM if you want a quick summary.II. I know I'm saved when I obey his word. (7:24-28) “Fool” comes from the Greek word moro from which we get our word moron.“The man who builds his house upon the shifting foundation is likened to the person who hears Jesus' words but who does not put them to practice. The man who builds his house upon the rock is likeIn this passage, we learn that 2 people can go to the same church, do the same things, believe the same things but find themselves in very different places after the storms of life and/or ultimately at the day of judgment. Both build a house that looks the same. But one cares more about the foundation and he digs deeper through the sand to the rock and builds his foundation on that. As a result, when the storms of life come, his house will stand. (Metaphorically) And when Jesus returns, Jesus will not say, “I never knew you” because he built his life on the rock-solid confession that Jesus is the Christ, the Son of the living God and that by believing in him will have life in his name. (Matthew 16:15-18 + John 20:31)III. I know I am saved when I live based on his authority. (7:28-29)I like how Matthew ends this sermon for Jesus. He tells us what the people say which tells us two things:His words are amazing. His words are authoritative.Norm Geisler gives us 4 sources of authority that shape our decisionl-making:Reason (I think),Experience (I feel),Tradition (I have always done), andRevelation (God says in his word).Geisler adds, “one or more of these authorities will govern how we live.” Who's your authority in making decisions in life and hereafter?ConclusionBottom line: I know that I'm saved when I practice what Jesus preaches, doing God's will by obeying God's word.“Look around and be distressed; look within and be depressed; look to Jesus and be at rest.”-Corrie Ten BoomBill Murphey, my favorite e newsletter guy, shared an idea that he's heard that people die 3X in life:When their body stops working,When they're buried, and After the last time anyone says their name.I'll add a fourth. It's either whenWhen they die to self and surrender to Jesus Christ, orWhen they enter the hereafter in a real place called hell.I want you to know that abundant and eternal life is possible when we do God's will by obeying God's word. In summary,We know that we are saved when we do his will and obey his word, outwardly and inwardly, because we trust he is good, able and trustworthy. As a result we love him and gladly submit to his authority evidencing our genuine salvation. Do you believe God is good?Do you believe God is able?Do you believe God is trustworthy?Do you believe God loves you?Do you gladly submit to his authority?If you don't, then you haven't answered 1-4 with a yes yet.If you do, then you know that you're saved. Continue to walk in his grace and wisdom.So I ask you to you know that you've been saved from sin and death, shame and guilt, and hell itself? Is your life pattern to do the will of God?Is your life pattern to obey the word of God as summarized in the Sermon on the Mount?Repent and believe today! Trust him who is good, able and trustworthy! Trust him who loves you unconditionally and sacrificially through the cross of Christ. PrayOutline BibleII. JESUS' ILLUSTRATION (7:13-27)A. The two roads (7:13-14)1. The broad highway to hell (7:13): The gate is wide, and many choose this way to destruction.2. The narrow road to heaven (7:14): The gate is narrow, and only a few ever find it.B. The two animals (a condemnation of false prophets) (7:1)1. They pretend to be sheep (7:15a): They seem harmless.2. They prove to be wolves (7:15b): They tear you apart.C. The two kinds of disciples (7:21-23)1. True disciples (7:21a): On judgment day, the true disciples will be separated from the false ones.2. False disciples (7:21b-23): On judgment day, the false disciples will be condemned.a. The wondrous deeds they will say they did (7:22): They will say they prophesied, cast out demons, and performed miracles in his name.b. The wicked deeds Christ will say they did (7:21b, 23): They disobeyed the Father, and God will say he never knew them.D. The two trees (7:16-20)1. A good tree cannot produce bad fruit (7:16, 18).2. A bad tree cannot produce good fruit (7:17, 19-20).E. The two builders (7:24-27)1. The structures (7:24, 26)a. One man built his house on solid rock (7:24).b. One man built his house on shifting sand (7:26).2. The storm (7:25, 27)a. The house on the rock stood firm (7:25).b. The house on the sand fell flat (7:27).III. JESUS' DEMONSTRATIONS (7:28-29): Jesus continues to teach, amazing his listeners with his authority.References/Bibliography:“Preaching the Word” Commentary, Douglas Sean O'Donnell, Edited by Kent Hughes“Matthew” by RC Sproul“Sermon on the Mount” by Charles Quayle's“The Sermon on the Mount: Kingdom Life in a Fallen World” by Sinclair Ferguson Bible.org https://bible.org/seriespage/12-maintaining-peaceful-relationships-matthew-521-26“CSB Christ Chronological,” Holman“Jesus Manifesto” sermon series, by Darien Gabriel: https://youtu.be/x65i2tqFrXk“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)“Exalting Jesus in Matthew” by David Platt (CCE)“Exalting Jesus in the Sermon on the Mount” by Daniel Akin (CCE)Outline Bible, D WillmingtonNIV Study Bible (NIVSB)ESV Study BibleESV Gospel Transformation Bible (GTB)"Jesus Through Middle Eastern Eyes" by Kenneth E. Bailey

Series: All: All Authority, All Nations, All AllegianceScripture: Matthew 7:13-20 (Main)Title: What's the Bottom Line of the SOTM? (Darien Gabriel)Bottom line: The bottom line of the SOTM is that you have a choice to believe it or not. There is no middle ground.Q. What do I want you to know? A. The bottom line of the sermon on the mount (SOTM)—which is that you have a choice which way you will go—the narrow or broad way.Q. Why? A. Because to not decide is to decide and choose death and destruction.Q. What do I want you to do? A. Enter through the narrow gate embracing the SOTM as your way to follow JesusQ. Why? A. Because it leads to life—abundant and eternalDiscussion questions for group and personal study. 1. How can you know if you are walking on the wide path or the narrow path?2. Is the choice between the wide and narrow paths a one-time choice, or will you need to choose between them on multiple occasions? Why?3. Is the path to eternal life narrow because of God's design or man's choices?4. Read all of Psalm 73. How does the psalmist's realization help us choose the narrow path when it is the more difficult one?5. True teachers and false teachers will both appeal to Scripture. So how can the church know which teachings are true and which are false?6. Why are false teachings so convincing at times?7. What false teachings are popular today that the church needs to be aware of?8. What are steps the church can take to protect itself against false teachers and false teaching?9. Is it possible for someone to teach something incorrect but not be a false teacher? Why or why not?10. If not everyone who says they know Jesus is in fact known by Jesus, how can you know for certain that [esus knows you? How can the church help make sure each person genuinely knows Jesus as their Lord?Final Questions (optional or in place of above)What is God saying to you right now? What are you going to do about it?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastIntroThe Forgotten Way—do you remember?Discerning which road to takeDiscerning False Preachers/TeachersFleshing out the SOTM = the narrow way (aka The Forgotten Way, devotional by Ted Dekker)This is the beginning of the end of the sermon on the mount (SOTM). Jesus moves from kingdom character as outlined in the beatitudes (“beautiful attitudes”, Hughes) to two metaphors of salt and light to illustrate how to live as kingdom citizens. He followed this with how to live a righteous life greater than the religious leaders. Then he gave many examples of what this looks like in the raising the bar to the spirit of the law. Then he gives specific instructions on giving, praying, fasting, materialism, worry, wrongly judging others, and prayer. He caps this off with the golden rule.His lengthy conclusion is in effect this: Of all the things I could have said, that's what I'm saying to you as God in the flesh. Now, what are you going to do about it? Discerning which road to takeIn sum, the SOTM “is about getting on the right road and staying on it.” -HughesI. The road to destruction (7:13) Easy traveling: Picture a large entrance to a city; wide gates, lots of room, easy to travel downTake it all: You don't have to leave anything behind to work your way down this streetNo boundariesApparent freedomCrowded: Most people are hereRoad ends at the edge of the abyss—but the traveler does not!II. The road to life (7:14)Road is narrow (but straight or direct) because truth is specific; it is or is notSalvation is by no other name than Jesus…Acts 4:12I am the way and the truth and the life…John 14:6Our affections are narrow; our love for the Lord >…Our parentsOur childrenOur spouseOurselfWay is hard: Help is neededHard to find: You have to search for it to find it; even then you need helpCount the cost: Jesus is upfront about this road being narrow and difficult; take up your cross…Leave it all: You don't need anythingLeads to life: Life that is eternal is knowing the Son and knowing the Father…John 17:3Few find it: not many traveling on this roadEmbracing the beatitudes (by grace through faith) are finding the gate; walking the beatitudes (by grace through faith) is walking the narrow roadThis is a command; It's no accident that Jesus placed this text at the beginning of the end of the SOTM. He knew some would simply marvel at the message. So Jesus commands us to “Enter through the narrow gate”There is no such thing as everyone gets saved. (Universalism) The Bible teaches that those who choose the narrow way find life. But that most people will not find it because they don't believe it.There is only one way to heaven—“I am the way…” John 14:6“There is salvation in no one else, for there is no other name under heaven given to people by which we must be saved.” Acts 4:12“For there is on eGod and one mediator between God and humanity, the man Christ Jesus.” 1 Tim 2:5Which road are you on today? Discerning False Teachers“CHUCK SWINDOLL TELLS THE STORY about an unforgettable evening when a friend of his ate dog food. Contrary to what we might expect, he was not starving, nor was he being initiated into a fraternity. Rather, it happened at an elegant physician's home near Miami. The dog food was served on delicate little crackers with a wedge of imported cheese, bacon chips, and an olive, topped with a sliver of pimento. Hors d'oeuvres a la Alpo! The deed was not perpetrated by an enemy but by a friend. (With friends like that, who needs enemies!) She had just graduated from a gourmet cooking course and decided she would put her skills to the ultimate test_-and did she ever.After doctoring up those miserable morsels, she placed them on a silver tray.With a sly grin she watched them disappear. Swindoll's friend could not get enough. He kept coming back for more. Evidently the woman's friends were a pretty laid-back group because everyone had a good laugh when she told them what they had been eating. To each their own.That is a perfect illustration of what goes on in another realm-namely, religious deception.” -HughesIII. The character of false teachers (7:15)They will come and are already present around usThey can be distinguished from genuine onesThey “come to you in sheep's clothing” i.e. they look like most other sheepTheir preaching isn't filled with wrong things as much as it lacks truths that matterSays nothing offensiveAvoids dwelling on the crossAvoids talking about sin; some admit they don't even use the wordIs more about self-help than our need for a saviorJesus calls them ravenous wolves—that should sober us to wake up and ask ourselves if we're sitting under this teaching Goal is to devour and destroy the sheep2 Cor 11:13-15: “For such men are false apostles, deceitful workmen, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. So it is no surprise if his servants, also, disguise themselves as servants of righteousness.”Therefore, Jesus therefore commands us to “Watch out” or “Be on guard” for false prophets/wolves in sheep's clothing.IV. Testing the Messengers (7:16-20)—Having given us warnings, Jesus tells us what to test (Hughes)Two categories: A. What they teach and B. How they liveA. What they teach:You will recognize them by their fruit (first and last of this section)Recognize = know; full knowledge of what one really is4 doctrinal tests suggested by Kent Hughes:The false prophet avoids preaching on such things as the holiness, righteousness, justice and wrath of God.He doesn't say he doesn't believe these truths; He ignores them or just acknowledges in passingHe emphases God's love without balancing it with God's holiness (justice/wrath)The false prophet avoids preaching on the doctrine of the final judgment. The Mormons and Jehovah's Witnesses do this too. They reject the biblical doctrine of hell in favor or lesser punishments.The false prophets fail to emphasize the falleness and depravity of humanity. We are sinners.We cannot save ourselves.The false prophets de-emphasize the substitutionary death and atonement of Christ. They may talk about itThey avoid saying it's vicarious, substitutionary atonement viewFalse prophets talk about God and even Jesus. They don't seem like heretics. They are likable and even pleasant to be around. Churches can even grow under their leadership. But they leave in their wake disciples of unbelief.B. How they live.“Being a true Christian means there has been a radical change in the depth of the person through the grace of God.” -Hughes“There is an awesomely deep connection between what comes out of us and what we are.” -Hughes“False prophets encourage us to try to make ourselves Christians by adding something to our lives instead of becoming something new.” -Hughes“Time will reveal the true nature of the fruit.” -HughesTrue Christ-followers:Display the character of God's kingdom (beatitudes)Poverty of spirit Grief over sinMeekHunger and thirst for righteousnessMercifulPure in heartPeacemakersPersecuted for Jesus' sakeTeach others how to live this narrow way (SOTM)Conclusion“Today whole groups of people are being served things they would never consciously east, for the sliver trays and attractive garnishes have them completely fooled.” -HughesDon't be superficial in evaluating your preachers/teachersDon't be superficial in evaluating your own lives either. Is the fleece you're wearing really yours?LOTR vs GOT article In sum, worldviews are contrasted vividly. David French opines the worldview of GOT isn't “win or die” but “win AND die.” I would say that LOTR seems to be saying “die AND win.” I'm not sure French would say that but it seems like he would.PrayReferences/Bibliography:“Preaching the Word” Commentary, Douglas Sean O'Donnell, Edited by Kent Hughes“Matthew” by RC Sproul“Sermon on the Mount” by Charles Quayle's“The Sermon on the Mount: Kingdom Life in a Fallen World” by Sinclair Ferguson Bible.org https://bible.org/seriespage/12-maintaining-peaceful-relationships-matthew-521-26“CSB Christ Chronological,” Holman“Jesus Manifesto” sermon series, by Darien Gabriel: https://youtu.be/x65i2tqFrXk“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)“Exalting Jesus in Matthew” by David Platt (CCE)“Exalting Jesus in the Sermon on the Mount” by Daniel Akin (CCE)Outline Bible, D WillmingtonNIV Study Bible (NIVSB)ESV Study BibleESV Gospel Transformation Bible (GTB)"Jesus Through Middle Eastern Eyes" by Kenneth E. Bailey

Series: All: All Authority, All Nations, All AllegianceScripture: Matthew 7:7-12 (Main); Luke 11:1-10)Title: How do I live obey the Golden Rule? (Darien Gabriel)(See below for bibliography)Summary: call Matthew puts the other half of the sandwich on here when he says “the law and the prophets.“ He summarizes 5:17 through 7:12 with the golden rule. And an effort to give us more insight and how to pray, he gives us the golden promise that empowers to Golden Rule.My bottom line: Doing to others as you want them to do for you (Golden Rule) is possible when we pray with persistent expectation (Golden Prayer). Q. What do I want you to know? A. How to live out the golden rule realistically.Q. Why? A. Because this is the bottom line to Christian living.Q. What do I want you to do? A. Live the golden rule by leaning into the golden promise.Q. Why? A. Because it's a worthy goal and the only way you'll succeed at doing it.Discussion questions for group and personal study. 1. Why is it astounding that God hears and responds to your prayers?2. If God hears you, why is it important to pray persistently? Why does he want you to pray more than once for your needs?3. What is the difference between casual prayer and expectant prayer?4. What prayers can you look back on and be glad that God did not answer in the way you initially wanted? How did God answer the prayer better than you asked? Or how was it good that God refrained from giving you what you wanted?5. The Bible says to ask and God will provide. What in your life do you desire but are not praying for? Why?6. What could you begin praying for this week that God would change in your life?7. How brave are your prayers? Are they filled with needs that you can accomplish on your own or needs that require God to provide?8. What happens when you follow or teach the Golden Rule without teaching and depending on the golden promise or the gospel?9. How does the Golden Rule flow out of the way Jesus has treated you?10. Our culture often privileges some people over others for sinful reasons. How does the Golden Rule change how the church welcomes and serves those who are marginalized by the culture?“We can never ask too much spiritually. Let us ask and receive. Someone once said, "Any discussion of the doctrine of prayer that does not issue in the practice of prayer is not only not helpful, but harmful. That is true. We would all do well to engage in the following actions:1. Search out some spiritual qualities that you lack but would like to have.List them on your prayer list.2. Pray passionately for them -keep asking, seeking, knocking.3. Have confidence that God your Father will give them to you.” —Kent Hughes Final Questions (optional or in place of above)What is God saying to you right now? What are you going to do about it?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastIntro When our girls were young they would often ask Anita for things. After all, she was there all day everyday. Easy habit to start. Sometimes when they were asking for something of, and I was in the house, she would then say go ask your father! At other times, the kids would just come ask me if they thought I was more likely to say yes. Because I loved to say yes to our girls. Don't get me started on them asking the grandparents for stuff!Our heavenly father loves to say yes to his kids too. He loves to say yes—unless he has a better answer than what we've even asked for. Ever thought about that? Sometimes he says no to our request because he has something better for us.In this passage we're going to see that the Lord wants to bless us to be a blessing to others. This is why he gives us the golden promise – so that we will practice the Golden Rule.So let's ask our father for help with this!Main idea: “Because God is a good Father who desires to answer persistent and expectant prayers we are able to treat others as we want to be treated.” -D AkinMy bottom line: Doing to others as you want them to do for you (Golden Rule) is possible when we pray with persistent expectation (Golden Prayer). The Golden Rule came from an emperor of Rome putting this verse on the wall of his palace in gold. We think of it as such a good rule that we call it golden. Both work.It starts with God and moves to people. (Like the 10 commandments)Our bullseye for being a faithful learner and follower of Jesus the Christ is:Growing in Christ-like character, and Growing in Christ-like competency. (See video)So, we can see why Jesus ends this part of the sermon on the mount with this verse. It's a summary verse for the Christian life. Let's dig in a little more.I. Golden Promise: God promises to answer our prayers. (7:7-11)A. We should ask persistently. (7-8)B. We should ask expectantly. (9-11)II. Golden Rule: God challenges us to obey the Golden rule. (7:12)A. START with what YOU would want.B. FINISH with what OTHERS want.C. REJOICE that this is what GOD wants!ConclusionMy bottom line: Doing to others as you want them to do for you (Golden Rule) is possible when we pray with persistent expectation (Golden Prayer). In the Rose Bowl parade each Jan. 1st we watch through the lens of the TV network we get a limited perspective on the entire spectacle that is the Tournament of Roses Parade. In contrast, the Lord sees the entire parade route with floats cued up through blocks and blocks of streets awaiting their turn. In addition, there are so many stories of how their float came together and the associated drama. When we pray, it's easy to let our limited perspective keep us from believing that God “knows how” to give us good gifts. But he does. Every time. So pray persistently by asking, seeking and knocking continuously.And pray expectantly believing that God knows how to give good gifts to those who ask.We start with thinking of what we want. We move to thinking of what others want. This gets us to what God wants. PrayReferences/Bibliography:“Preaching the Word” Commentary, Douglas Sean O'Donnell, Edited by Kent Hughes“Matthew” by RC Sproul“Sermon on the Mount” by Charles Quayle's“The Sermon on the Mount: Kingdom Life in a Fallen World” by Sinclair Ferguson Bible.org https://bible.org/seriespage/12-maintaining-peaceful-relationships-matthew-521-26“CSB Christ Chronological,” Holman“Jesus Manifesto” sermon series, by Darien Gabriel: https://youtu.be/x65i2tqFrXk“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)“Exalting Jesus in Matthew” by David Platt (CCE)“Exalting Jesus in the Sermon on the Mount” by Daniel Akin (CCE)Outline Bible, D WillmingtonNIV Study Bible (NIVSB)ESV Study BibleESV Gospel Transformation Bible (GTB)"Jesus Through Middle Eastern Eyes" by Kenneth E. Bailey

Series: All: All Authority, All Nations, All AllegianceScripture: Matthew 7:1-6; 15 (Main); 2 Samuel 12:1-7; John 7:24; Romans 14:1-4; Romans 2:1; 2 Cor 5:10-11Title: Should You Judge Others? (Darien Gabriel)(See below for bibliography)Summary Matthew 7: Jesus teaches us to ask God for what we need, how to treat others, and how to live as a true child of the Heavenly Father. (Outline Bible)Bottom Line: While we need godly discernment and confrontation in the body, we must avoid hypercriticism and judgmentalism. Otherwise, we'll be establishing the standard by which God will judge us. There's a way to judge that is biblical and there's a way to judge that is not. It's a matter of the heart.I. What do I want you to know? Jesus taught that we're to exercise discernment (judge) without a spirit of judgmental-ism or hypercriticism. “Judge the fruit, not the fruit” comes to mind.Why? Because one is dangerous, foolish and unhelpful while the other is wise and protective. And you'll be judged by God the way you're judging others.II. What do I want you to do? Deal with the sin in your own life at least as aggressively as you deal with the sin in other people's lives.Avoid judgmental-ism and hypercriticism. Use discernment in who, how and when you share the gospel with others.Why? Because why bring unnecessary harm onto yourself and those around you? Why waste resources on those hostile to God when there are many ready to receive the good news enthusiastically?Discussion questions for group and personal study. 1. In what areas of your life are you most likely to be judgmental of someone (e.g., finances, work, health, spiritual disciplines, parenting, marriage, emotions, etc.)?2. What is the difference between church discipline (cf. Matt 18:15-20; 1 Cor 5) and sinfully judging a brother or sister?3. Why would you not want to be judged with the same standard you judge others (7:2)?4. What aspect of the way God has treated you in the gospel should compel you to be humble and patient instead of judgmental?5. Why do your actions toward other people affect how God acts toward you?6. Jesus, like you, would have been tempted to judge sinfully. What are some examples in the Bible where you see Jesus not being judgmental when it would have been tempting to do so?7. Unlike you, Jesus judges perfectly. Where in the Bible do you see Jesus giving grace and not judging when he has the right and the authority to judge?8. Are you more sensitive to the sin of others than to your own sin? If so, how can you swap this sensitivity?9. This chapter teaches that "some things are right and wrong, but some things are just different." What are examples of things that are culturally different and not proper reasons to judge someone?10. Does social media increase or decrease your temptation to judge others? How do you use social media without sinfully judging someone?Final Questions (optional or in place of above)What is God saying to you right now? What are you going to do about it?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastIntroOur world is a criticizing world. You cannot escape it. And we've moved from being critical to canceling people now. It's out of hand. And yet that's the world we live in. But we don't have to be that way. This passage contains one of the most misused verses in the Bible. Don't judge. Jesus will explain it to us today. Today's message is “Should you judge others?” Jesus weighs in and gives us guidance on judgment, discernment, and criticism as it relates to others in the world as well as in the church.I. Don't be judgmental to others. (7:1-2)A. Don't judge refers to not being judgmental to others.B. That does not mean we don't judge. Reasons this cannot be made to say we a never to judge include:V. 6 Shows we cannot obey Jesus' command here without exercising judgment (discernment). You must judge whether or not a person is a dog or pig metaphorically.V. 15 “Jesus warns us to ‘Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves.' This requires subtle, discriminating judgment on our part.” -HughesJohn 7:24 says, “Do not judge by appearances, but judge with right judgment.”C. Discerningly critical vs hypercritical; constructive vs destructiveD. Warning against pettiness on secondary issues found in Romans 14:1-4.E. There are 2 eternal judgments:Bema seat of Christ (2 Cor 5:10-11)—not guilty + rewardsThe Great White Throne (20:11-15)—guiltyThe point: God will judge us as we've judged others (7:1) (Romans 2:1)II. Don't be hypercritical to others. (7:3-4) A crazy and sarcastic picture.A. Plank/log = huge piece of wood (bring a 2x4 as a visual)B. Speck of sawdust = tiny dust of woodC. Impossible, comical, and, unfortunately, commonD. Illustration: King David, 2 Sam 12:1-7E. Illustration: So easy to turn a Microscope on others vs wrong end of the telescope ourselvesF. We can be “log-toting speck inspectors” = hypocrites (Hughes)G. This is where church discipline is possible. It requires humble judgment to know how best to discipline church member. (18:15-17)What are we to do instead?III. Be brothers and sisters to each other. (7:5)A. Judge yourself—“take the plank out of your own eye.” Only then will be begin to see clearly enough to help someone take the speck out of theirs.B. “We then see ourselves as we are, and we see others as they are.” -HughesC. “Instead of being critical, we weep for ourselves and them.” -HughesD. “Jesus does want us to discern the sins and shortcoming in others, but he wants us to see them through clear, self-judged eyes—eyes that are tender and compassionate.” -HughesE. How do we remove a speck from the eye of another?Carefully! Nothing more sensitive in the human body than the eye. In the spiritual realm, nothing more sensitive than the human soul.Therefore, “we must be humble, sympathetic, conscious of our own sins, and without condemnation.” -HughesConclusion by D. Akin:“I want to be both helpful and practical as we conclude our study on being judgmental. How can those of us who have been redeemed from all of our sin by the precious blood of Christ rightly make judgments without wrongly being judgmental?1. CHECK YOUR MOTIVES. Ask yourself, Why am I doing this? Check your heart, knowing that ultimately only God knows the motives and intentions of the heart (Prov 16:2; 1 Cor 4:3-5).2. EXAMINE YOUR OWN WALK WITH THE LORD FIRST. Ask, Am I walking in the Spirit, characterized by a gentle spirit, careful to monitor my own sin (Gal 6:1-2)?3. SEEK OUT THE WISDOM OF GOD'S WORD AND GODLY COUNSEL BEFORE ACTING (Prov 10:13-14; 11:14; 15:22).4. PRACTICE THE GOLDEN RULE. Think about how you would want to be treated if you were on the receiving end of correction (Matt 7:12).5. BE CAREFUL NOT TO MAKE A SNAP DECISION OR QUICK JUDGMENT. Take the time to get the facts, and listen before taking action (Prov 18:13).6. PRAY FOR THE ONE WHO APPEARS TO BE CAUGHT IN SIN BEFORE CORRECTING HIM OR HER. (Jas 5:15-16).7. DO NOT FORGET THE EXAMPLE OF JESUS, WHO HELPED AND MINISTERED TO SINNERS. Jesus was condemned and ridiculed for the way he cared for and loved sinners, tax collectors, pagans, and the woman caught in adultery (John 7:53-8:11).8. SPEAK THE TRUTH BUT DO IT IN LOVE. (Eph 4:15).9. KEEP IN MIND THAT SOME THINGS ARE RIGHT AND WRONG, BUT SOME THINGS ARE JUST DIFFERENT. (Rom 14:1-6,13-23). Be careful not to judge someone because of personality or cultural differences.10. NEVER FORGET THAT ULTIMATELY EVERYONE MUST GIVE AN ACCOUNT TO THE LORD, BUT NOT TO YOU. (Rom 14:7-12; 2 Cor 5:10). Conclusion There's no shortage of criticism in our world and even in the church. Let's pray for God to purge us, our churches, and our world of hypercriticism and judgmentalism. PrayMy Notes:Akin's outlineMain idea: “To judge others without examining and correcting oneself first is hypocritical and foolish, but it is biblical and wise to discern kingly judge those who abuse God's message” (and messengers).I. Jesus warns us about being judgmental towards others. (7:1-5)A. It is foolish. (7:1-2)B. It is prideful. (7:3-4)C. It is hypocritical. (7:5)II. Jesus counsels us to judge those who live wickedly. (7:6)A. Some tear up God's precious truth.B. Some trample God's precious truth. Hughes' outlineI. We are not to relate judgmentally to others. (7:1-2)II. We are not to relate hypercritically to others. (7:3-4)III. We are rather to be brothers and sisters to each other. (7:5)Sinclair's outlineI. Seeing More Clearly (7:1-5)II. Seeing others more clearly (7:6)III. Seeing God more clearly (7:7-12)References/Bibliography:“Preaching the Word” Commentary, Douglas Sean O'Donnell, Edited by Kent Hughes“Matthew” by RC Sproul“Sermon on the Mount” by Charles Quayle's“The Sermon on the Mount: Kingdom Life in a Fallen World” by Sinclair Ferguson Bible.org https://bible.org/seriespage/12-maintaining-peaceful-relationships-matthew-521-26“CSB Christ Chronological,” Holman“Jesus Manifesto” sermon series, by Darien Gabriel: https://youtu.be/x65i2tqFrXk“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)“Exalting Jesus in Matthew” by David Platt (CCE)“Exalting Jesus in the Sermon on the Mount” by Daniel Akin (CCE)Outline Bible, D WillmingtonNIV Study Bible (NIVSB)ESV Study BibleESV Gospel Transformation Bible (GTB)"Jesus Through Middle Eastern Eyes" by Kenneth E. Bailey

Series: All: All Authority, All Nations, All AllegianceScripture: Matthew 6:25-34 (Main); Philippians 4:6-7; 2 Corinthians 11:28-29Title: Antidote to Anxiety, pt 2: Jesus Teaches How to Stop Worrying (Darien Gabriel)(See below for bibliography)Bottom Line: We don't have to worry about anything in life because our Creator is our Father (he cares) + our King (he can). He can and wants to take care of all our needs.I. What do I want you to know? Worry is unproductive and unhelpful.Why? Because worry and anxiety rob us of the joy of the Lord that comes when we believe that God cares about us and can meet all our needs.II. What do I want you to do? Decide what kingdom you're going to live for.Seek first his kingdom and his righteous way i.e. Act justly, love mercy, and walk humblyWhy? Because when we seek first his kingdom and righteousness, all these things will be added to us.Discussion questions for group and personal study. 1. How is worry sin? Have you considered worry a sin and repented of it?2. How does Jesus's instruction not to worry about what you eat shape how you think about diets, eating lifestyles, and food choices? What is the difference between wise eating and worry eating?3. What in your life creates the most worry? Why does that event or item cause you to worry? What does the gospel say about that issue that can help you trust God?4. How does thinking about eternity help you not worry about your life?5. How does your culture and economic status shape what you consider to be the appropriate standard for God's feeding, clothing, and taking care of you? How might your perspective change if you lived in a different context?6. Were first-century Christians less susceptible to the desire for clothing than Christians today? Why or why not?7. How can our trust in God, when we would naturally worry, be anevangelistic witness to others?8. Do you ask God more often for wants or for needs? How does Godhandle our requests for things we want?9. How can increasing our desire and concern for God's kingdomlessen our worry over our lives and the future?10. If your treasure is in heaven, how will that affect how much you arewilling to sacrifice now on earth?Final Questions (optional or in place of above)What is God saying to you right now? What are you going to do about it?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastIntroBring back the coins (problems) and show how focusing on (worrying) just one problem affects everything else in life. It blinds us from the resources we have available to us and the perspective that keeps us grounded in those God-given resources.If I have a handful of coins representing a handful of problems (family, marriage, work, school, finances, health, addictions), I'm going to have stress, worry and anxiety as long as I obsess on those from a perspective that God doesn't know, doesn't care, can't help, isn't trustworthy, or isn't your King/Lord. Worry is a symptom of a greater disease. Worry is also a sin. It is the sin of unbelief. It's not believing that God is who he says he is and/or that he won't do all he's promised to do.The disease is heart disease—a heart of “little faith” in an infinitely loving Father and King.“Do not worry” is a present imperative from Jesus. That is, it's a command of constant and continuous action of not worrying. (Not do not be concerned but don't worry from a self-centered place)OutlineJesus tells them not to worry about life. Be concerned, sure.Be worried, no way.Gives 3 reasons why.Gives 3 examples/illustrations to support those reasons.Gives the antidote to anxiety and worry about life today.And tomorrow. You have enough to deal with the worries of life today. You don't have enough to deal with the worries of tomorrow. So don't try.“Anxiety can never be cured by getting more of what we have already…Anxiety can be cured only by the assurance that our needs will be met by our King. For this reason, the chief drive in our lives should be to live under the authority of the king and to see his kingdom extended in every possible way—morally, socially, and geographically, as well as personally, inwardly, and spiritually. When our hearts are set on his righteousness pervading our lives, we have our priorities in order, and will discover two things:First, all we need, he will provide. He has never failed one of his children.Second, many of the things we thought we needed we now discover we did not really need, and do not now want.” —Sinclair FergusonFood, drink and clothing are great servants. They are terrible masters.Simple Outline (Hughes)I. Do not be anxious! Why? Because God is the King of life. (25-30)II. Do not be anxious! Why? Because your the King's Children. (31-34)6:26 “Look at” the birds.They are industrious, hard workers. They do not sow or reap though. Birds don't deal with ulcers, see counselors or tranquilizers. They have what they need most of the time.Yes, bad things still happen to them. Yet they fulfill their purpose in life. Aren't you worth more to God than these?! Yes! Why?You're human > animalsYou're greater because you're created in the image of God. They are created but not in his image.They call God their Creator, yes. But they don't call God their Father and King!Not only are we created in his image, we've been redeemed even though we were traitors and rebels. And at the cost of his one and only son Jesus.6:27 Worry is pointless, fruitless, and foolish. It may add to the quality of your life—but not because it improves it!Worry won't lengthen our lives. In fact, if anything, it shortens your life!Why worry when your Father + King has your life in his hands?Your worry is a sign that You don't adequately know himYou don't trust himYou haven't yet yielded to him6:28-30Avg American family spends $1,700/yr on clothing. (Johnson, “Real Cost”)1st century Hebrews in Israel had what they needed but not much more. South Sudanese own 2 sets of clothes and a pair of sandals according to “Pastor Sam”Did God not clothe Adam and Eve in the garden when their need became obvious even though they'd just rebelled against him?“You of little faith” is intended as a “healing dagger”Worry is energized by “little faith”—the issue is faith; do we trust God or not?“Call it what you want: tension, anxiety, worry. But we need to call it what God calls it: unbelief. At it's core worry is practical atheism, practical deism, or practical finite theism.” -AkinPractical atheism—I don't really believe God is real or knows about mePractical deism—I don't believe God caresPractical finite theism—I don't believe God can do anything about itTransition: Now it gets more personal…II. Do not be anxious! Why? Because your the King's Children. (31-34)6:31-32Worry makes you like those who don't believe or live like they don't believe God matters. As a result, they worry because they have nowhere else to turn for help with the problems in this world. If this is us, it should sober and humble us towards faith. If this is those around us, as Christians, it should move us compassionately towards others.Little faithMisplaced faithJesus concludes with a simple truth: “Your Heavenly Father knows that you need them.” -Akin“Heavenly” as in sovereign God who can.“Father” as in YOUR loving Father who cares.He knows.He sees.He cares.How then should we live?6:33-34We should not be anxious about anything but instead seek first his kingdom and his righteousness knowing (believing) that all these things that we're tempted to be worried about will be given to us.“Seeking his kingdom primarily means trying to spread the reign of Christ through the spread of the gospel. It involves a profound poverty of spirit.”“Seeking his righteousness involves making his righteousness attractive in all areas of life—personal, family, material, international.”“Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.” 5:6Again Jesus uses present imperative (command, continuous action) “But (constantly) seek first the kingdom of God and his righteousness, and all these things will be provided for you.” -AkinSeek God's ruleSeek God's righteousnessLife's needs will be providedCure for worry —> First things first: Stop worrying and start seeking. Stop worrying for your little kingdom and start seeking God's big kingdom first. The watch him care for you.6:34“We are not to worry about tomorrow. Worry will not destroy tomorrow's trials, but it will sabotage our strength. George Macdonald put it this way: ‘No man ever sank under the burden of the day. It is when tomorrow's burden is added to the burden of today, that the weight is more than a man can bear.'“Worrying does not enable you to escape evil. It makes you unfit to cope with it. The truth is, we always have the strength to bear the trouble when it comes. But we do not have the strength to bear worrying about it.”Therefore, live for today instead of worrying about tomorrow. “Focus on today, and watch anxiety disappear.”“In John Piper's excellent study of Matthew 6:24-34, he highlights eight reasons not to be anxious:1. Life is more than food and clothing (v. 25).2. The birds of the air work and count on God (v. 26).3. Anxiety doesn't get you anywhere (v.27).4. God delights to adorn things (W. 28-30).5. Unbelievers are anxious about food and clothing (v. 32).6. Your heavenly Father knows your needs (v. 32).7. God will carry your burdens if you seek first his honor (v. 33).8. Tomorrow will be anxious for itself (v. 34). ("Nine Arguments")The last two items on Piper's list summarize well what we find in Matthew 6:33-34. God knows our needs and will take care of them so we do not.have to worry.”Phil 4:6-7 is another key ingredient.ConclusionBottom Line: We don't have to worry about anything in life because our Creator is our Father (he cares) + our King (he rules—because he's able). He can and wants to take care of all our needs.“In summary: Reject the secular reductionist mindset. You are more than a body. Along with this, refuse to focus on the world's trinity of cares.Consider the birds and the flowers. If God cares for the lesser, what will he do fro the greater—for us?Do not live in the future. Live now. Put your arms around your wife right now. Take a walk with your child today. Enjoy the life God has given you.”“But seek first his kingdom and his righteousness, and all these things will be added to you.” 6:33PrayMy Notes:References/Bibliography:“Preaching the Word” Commentary, Douglas Sean O'Donnell, Edited by Kent Hughes“Matthew” by RC Sproul“Sermon on the Mount” by Charles Quayle's“The Sermon on the Mount: Kingdom Life in a Fallen World” by Sinclair Ferguson Bible.org https://bible.org/seriespage/12-maintaining-peaceful-relationships-matthew-521-26“CSB Christ Chronological,” Holman“Jesus Manifesto” sermon series, by Darien Gabriel: https://youtu.be/x65i2tqFrXk“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)“Exalting Jesus in Matthew” by David Platt (CCE)“Exalting Jesus in the Sermon on the Mount” by Daniel Akin (CCE)Outline Bible, D WillmingtonNIV Study Bible (NIVSB)ESV Study BibleESV Gospel Transformation Bible (GTB)"Jesus Through Middle Eastern Eyes" by Kenneth E. Bailey

Series: All: All Authority, All Nations, All AllegianceScripture: Matthew 6:19-24Title: Jesus' Antidote to Anxiety (Darien Gabriel)(See below for bibliography)Summary of passage: Jesus lays out the principles and rules of kingdom living.Bottom Line: Jesus teaches us to bank in heaven, keep our windows clean, and serve the right master to be free from anxiety.Group Video Outline:I. What do I want you to know?Why? BecauseII. What do I want you to do?Discussion questions for group and personal study.1. How does treasure in heaven compare to treasure on earth? What does each look like, and how are they different?2. Why is it often easier to desire earthly treasures over heavenly treasures?3. According to this chapter, how do you store up treasure in heaven? Are you pursuing any of these?4. Does what you treasure show that you prefer God over this world?5. This chapter teaches that you are to be single in your devotion. How does Christ's single devotion to his people empower his people to be single in their devotion to him?6. What does it mean to be devoted to God? Is this devotion an inward, personal response, or is it an outward action? Why?7. Why does Jesus contrast God with money as opposed to something else? What about money makes it particularly capable of being a master over people?8. Why is money not able to provide satisfaction, security, and stability? In what ways is God alone able to provide satisfaction, security, and stability?9. How do you lessen your desire for money and earthly treasure and increase your desire for God and heavenly treasure?10. How is Jesus's previous discussion about prayer and fasting connected to Jesus's teaching about treasures and money? How do prayer and fasting (or the lack thereof) affect what you treasure?Final Questions (optional or in place of above)What is God saying to you right now?What are you going to do about it?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastIntroYou can't take it with you when you die.There are no U-hauls behind Hertz's in funeral processions. King Tut left all that gold behind that was entombed with him. We can't it with us!sBut we can send it ahead.Jesus deals with anxiety the next two weeks.This week he uses money to get to the heart of the matter.Next week he'll use food, clothing and drink.Paul gives us his command about anxiety in Philippians 4:6-7.“Earthly treasures may leave us in this life. It is certain we will leave earthly treasures in our death.” -AkinTreasures are things we value:PossessionsWealth, moneyLooksBrainsEducation“You can't take it with you, but you can send it ahead.” -Randy Alcorn, The Treasure Principle“Seek the things above, where Christ is, seated at the right hand of God.Set your mind on things above, not on earthly things.” -Paul, Colossians 3:1-2“Seek first his kingdom and his righteousness and all these things will be added to you.” -Jesus, Matthew 6:33Akin says in 6:19-24 that Jesus deals with our priorities or what we treasure (truly value) head-on.Jesus wants us tohave the right treasure,Be single in devotion, andBe single in master.Quarles says vv. 19-24 “explicitly state the priorities that the model prayer (9-13) assumes.”OutlineWho doesn't want to be fully themselves without a care for what others think about them!Who doesn't want to be free from constant anxiety over the things of this world?Jesus was. We can be too.Q1. What do I you to know?A1. Jesus teaches us that the life free from anxiety is the life wholeheartedly focused on the Lord Jesus and his agenda; his kingdom.Q2. Why do I want you to know this?It leads to anxiety-free life. Largely, stress-free.Q3. What do I want you to do?A3. I want you to:Bank in Heaven . Store up for yourselves treasure in heaven. Randy Alcorn says it this way: “You can't take it with you but you can send it ahead.”Keep your windows clean.Serve the right master.Q4. Why do you want me to do these?Because that's where your wealth will last and multiply.Because that's how you will see where to go, what to do and how to do it. It's how you light up your heart.Because we're all created to serve a master. Serving the wrong master leads away from a joyful, peaceful, wise life.Conclusion — Summary story:l from Treasure Principle.Imagine that you live in the US but get a 12 month job in the Philippines. And the company rules dictate that you can buy whatever you want there but it all has to stay there. Or you can invest it for later. Now you're getting paid 5 times what you'd make in America but you are responsible for all of your expenses. How will you spend your money? Will you buy an expensive house? Expensive car? Will you buy all of the niceties for your apartment like big screen TV and build a deck out back? Or will you live simply? Buying what you need but sending the rest to invest in the future back home? I imagine the wise person will live frugally and invest in the future where they'll spend the rest of their lives.Bottom line antidote for anxiety.PrayMy Notes:Initial read and thoughts…6:19-21Don't…Do…Why? Because heart; where do you want your heart ot be: heaven or earth?6:22-23Truth: eye is lamp (window) of the body. (Metaphor)If: eyes are healthy (clean, open, un-shuttered), body full of light (good, God)But, if: eyes are unhealthy, body full of darkness (no light) (evil, no God)God is light! Jesus is the light of the world!6:24Truth: No one can serve 2 masters.Why not? Because it's just no possible.They both claim your allegiance which conflicts with the other. And their purposes are as different as light and dark.Diving deeper…Danny Akin's commentary:Jesus says…I. Pursue heavenly treasures over earthy ones (19-21).In life we make choices everyday. They can get complicated with all the choices.Jesus Simple's pointing out there are really only 2 places we can store up treasure: heaven and earth.A. What you treasure shows what you value (19-20). Jesus is direct:Don't treasure the things of this world…why not? Because, earthly treasures don't lastStolenFade—high school memorabilia like my letterman jacket are gone; one shirt leftForgotten—trophy's in SHS trophy case covered in dustIt's all hevel—a vapor; a wisp of smoke (use candle to illustrate) cf. EcclesiastesDo…therefore, Jesus says treasure the things that don't fade but the things that last forever. How? See sermon on the mount. This is what Jesus is talking about throughout. It's about the kingdom of God. And his kingdom is for this world—for this city! It'sSuffering persecution for his name's sakeLoving our enemiesBeing generous to the poorFervent, sincere prayerHumble fastingCommandConstant vigilanceB. What you treasure shows what is in your heart (21). (Light or darkness)Where is our treasure located? Truly it's in your heart.Cf. Luke 12:16-21—->ties v. 21 to 19-20, Parable of a Rich Man“And he told them this parable: ‘The ground of a certain rich man yielded an abundant harvest. He thought to himself, “What shall I do? I have no place to store my crops.” Then he said, “This is what I'll do. I will tear down my barns and build bigger ones, and there I will store my surplus grain. And I'll say to myself, ‘You have plenty of grain laid up for many years. Take life easy; east, drink and be merry.' But God said to him, “You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?”' This is how it will be with whoever stores up things for themselves but is not rich toward God.” Luke 12:16-21“In fact, the condition of our heart and what we value will become clear for all to see. Why? “Where your treasure is, there your heart will be also.”Basic truth: Our heart (thoughts, feelings, will) should belong to God.He created us.He redeemed us.To love anyone or anything > we love Jesus = spiritual adultery or adultery of the heartII. Pursue light over darkness (22-23).Basic truth: light = good; we should pursue good over evil1 John 1 “…God is light, in him there is no darkness at all…” 1:5-7John 8:12 Jesus said, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.”Matthew 5:14 Jesus said, “You are the light of the world…let your light shine before others that they may see your good deeds and glorify your Father in heaven.”John 3:19-21 What do we love? “This is the judgment: The light has come into the world, and people loved darkness rather than the light because their deeds were evil. For everyone who does evil hates the light and avoids it, so that his deeds may not be exposed. But anyone who lives by the truth comes to the light, so that his works may be shown to be accomplished byGod.”Basic principle: Pursue light2 truths:A. Be single in your devotion (22).“Just as a window lets light into a house, the eye lets light into the body. Therefore, it is important that we have good, healthy eyes.Good eye is one of fixed and single devotion. No fuzzy vision, double vision (2 masters), lazy eye. (My lazy eye surgery)B. Be on guard against all self-deception (23). Evil is a sense of good (or corruption of good).III. Pursue God over money (24).The mark of a disciple:His eyes are fixed on heaven. (Upward)His spiritual vision is single, not divided, (Single-minded) andHe serves the right master. (Wisdom)Piper says eitherYou are mastered by money and therefore ignore God or make him the servant fro your business, orYou are mastered by God and make money a servant of the kingdom.“But if either tries to master you while you are mastered by the other you will hate and despise that other master.” -AkinThis is why we sometimes push back when a church or missionary invites us to partner financially with them in kingdom work. Because sometimes at those moments we're exposed to our submitting to the master of money. (Or fear of loss) “This is why Jesus said it is hard for a rich man to enter the kingdom”A. We can only serve one master.Truth: No one can serve (fully, faithfully) two masters. Think master—slave relationship.Think what it's like to work 2 jobs.Think the tension between family and being in the military.Implication: We were made to have a master in life. S. Ferguson“If anyone comes to me and does not hate his…he cannot be my disciple.” Luke 14:26SpurgeonYou can live for this worldYou can live for the next worldBut you can't live for bothB. We can only satisfy one master.Why is money the other master? “Jesus now specifies the #1 challenge to total and absolute surrender to his lordship: money.”“Originally the word (money) meant ‘something in which one puts their confidence'” -CarsonInteresting that when we talk about the health of the American economy we talk about consumer confidence.The issue isn't what you have. (Rich or poor)The issue is what controls you, for who or what we live. Which is back to what we value.1 Timothy 6:17-19Want true life? Don't settle for being rich on earth. Pursue storing up heavenly riches, open windows, and single, wholehearted devotion.References/Bibliography:“Preaching the Word” Commentary, Douglas Sean O'Donnell, Edited by Kent Hughes“Matthew” by RC Sproul“Sermon on the Mount” by Charles Quayle's“The Sermon on the Mount: Kingdom Life in a Fallen World” by Sinclair FergusonBible.org https://bible.org/seriespage/12-maintaining-peaceful-relationships-matthew-521-26“CSB Christ Chronological,” Holman“Jesus Manifesto” sermon series, by Darien Gabriel: https://youtu.be/x65i2tqFrXk“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)“Exalting Jesus in Matthew” by David Platt (CCE)“Exalting Jesus in the Sermon on the Mount” by Daniel Akin (CCE)Outline Bible, D WillmingtonNIV Study Bible (NIVSB)ESV Study BibleESV Gospel Transformation Bible (GTB)"Jesus Through Middle Eastern Eyes" by Kenneth E. Bailey

Series: All: All Authority, All Nations, All AllegianceScripture: Matthew 6:1-8; 16-18 (main) Matt 5:14-16; 48Title: How to not be a Hypocrite (Darien Gabriel)Heavy credit: David Platt and Douglas Sean O'Donnell (See below for bibliography)Summary of passage: Jesus lays out the principles and rules of kingdom living.Bottom Line: We avoid being hypocrites when we shine his light with pure motives.Group Video Outline:I. PrincipleII. Summary questionsDiscussion questions for group and personal study. 1. Regarding giving, is your motive less important, equally important, or more important than the act itself? Why?2. How can you know when you are acting to be seen by others and when you are letting your light shine before others?3. Does God want you to be motivated by reward in heaven?4. Why is God himself the best reward you could want for your work?5. Why do Christians struggle to pray? How might knowing that the desire to pray is a spiritual battle affect how you approach prayer?6. Do you use the Bible to help you pray? How can praying the words of God to God help your prayers?7. Do you believe God wants to listen to you? How does his relationship to you as Father affect the way you approach prayer?8. Do you fast? Why or why not? Why should Christians fast?9. How can fasting increase your love for God and improve the practice of your other spiritual disciplines?10. Of the three disciplines (giving, prayer, and fasting), which is easiest for you to do? Which is most difficult? How can you use your strongest discipline to help you grow in the one you find most difficult?Final Questions (optional or in place of above)What is God saying to you right now? What are you going to do about it?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastOutlineIntroIn the Christian's effort to “let our light shine before others,” (Matt 5:15-16) we often give into the temptation to make it about us. We naturally desire to be relevant, spectacular and powerful (Henri Nouwen; Matthew 4:1-10). Jesus warns us to not practice our righteous deeds to be seen and praised by others; we do them so others will praise God. We do them discreetly or even secretly, if necessary.Why do we do this? Jesus tells us that we do this because if we don't, we'll rob God and we'll rob ourselves. We'll rob God of his glory. (And it's our created purpose to glorify God)We'll rob ourselves of his reward. (Instead, we settle for inferior and fleeting reward)It might seem contradictory to hide what you're doing after Jesus' earlier words. Let your light shine before others that they may see your good deeds and glorify your Father in heaven. (Matt 5:16) Jesus doesn't want us to hide our light under a basket. (Matt 5:15) Of course not. However, if we're finding ourselves tempted to shine our light for the wrong reasons, then perhaps we need to do it more discreetly until we can. (Is it even shining his light if done for ourselves?) So we check our heart and motives to assess whether we're pleasing God or not.Jesus explains this principle using three scenarios or case studies that most Christians can relate to.Giving to the needyPrayingFastingHere we go…Giving to the needy. (6:2-4)Note: Not if but when you give.Needy not necessarily the poor. You can be needy even if not poor.Give in such a way that it doesn't call the attention of others to you resulting in praise of you.Rewards matterEarthlyHeavenly (mostly this)God sees everything. When done in secret, he's the only one who seesPrayer. (6:5-8)Again, when not if.Temptation is to be a hypocrite.Hypocrite = pretending to be someone you're notMaskCostumeThese religious hypocrites were pretending to glorify God but in reality were soaking in the glory meant for God themselves.Again, rewards matter.Again, God sees all.Also, don't babble on and on. God knows what you need before you ask.Fasting (5:16-18)Again, when not if.Fasting = giving up something you need for a period of time to communicate to God you need him even more.A neglected spiritual habit/discipline.Rewards matter. Rewards from heaven are lost when seeking the rewards from people instead.God sees all.Conclusion — Summary questions:What do I want them to know? The summary principle and warning: Don't practice your righteous deeds (shine your light)Why? Because to not heed the warning is to Rob God of his glory.Rob yourself of his rewards.What do I want them to do? Live out your Christian life (Shine) with a heart bent towards pleasing God over yourself. This helps you minimize or avoid hypocrisy. Why? You fulfill your chief created purpose fro existing—glorify God.You reap a superior reward—from God.References/Bibliography:“Preaching the Word” Commentary, Douglas Sean O'Donnell, Edited by Kent Hughes“Matthew” by RC Sproul“Sermon on the Mount” by Charles Quayle's“The Sermon on the Mount: Kingdom Life in a Fallen World” by Sinclair Ferguson Bible.org https://bible.org/seriespage/12-maintaining-peaceful-relationships-matthew-521-26“CSB Christ Chronological,” Holman“Jesus Manifesto” sermon series, by Darien Gabriel: https://youtu.be/x65i2tqFrXk“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)“Exalting Jesus in Matthew” by David Platt (CCE)“Exalting Jesus in the Sermon on the Mount” by Daniel Akin (CCE)Outline Bible, D WillmingtonNIV Study Bible (NIVSB)ESV Study BibleESV Gospel Transformation Bible (GTB)"Jesus Through Middle Eastern Eyes" by Kenneth E. Bailey

Parables are not simply teachings on what the Kingdom of God is LIKE; they are an invitation into Kingdom LIVING.We know that God is Spirit and is neither male nor female. Yet in the Scriptures we are told that the believer is “born of God”. Here John uses female language to describe the relationship between God and believers. Similarly, when Jesus addressed God as “Father,” he used a male metaphor/title to help us understand the nature of God. Scripture uses male and female images to enrich our understanding of God, who is Spirit and thereby beyond male and female.”Jesus Through Middle Eastern Eyes, Kenneth E. Bailey“WE DON'T JUST READ PARABLES; JESUS EXPECTS US TO LIVE THEM OUT.”LUKE 19:11-26Whenever Jesus told a parable, He was communicating ETERNAL TRUTHS in a way that made sense to an ANCIENT AUDIENCE. CONTEXT UNLOCKS MEANING.FIRST ASSUMPTION: The Parable Of The Talents and the Parable Of The Pounds are the same.SECOND ASSUMPTION: These two parables are all about being responsible with what we have. Herod the Great made a trip to Rome in 40 B.C. seeking a Roman appointment as king, and his son, Archelaus, made a similar journey in 4 B.C. to argue his case against his half-brother Antipas. Jesus used a political scene familiar to his audience as the background for this parable.Jesus Through Middle Eastern Eyes, Kenneth E. BaileyJesus is the Nobleman.REVELATION 17:14REVELATION 19:16JOHN 18:37Worldly culture is the enemy of the NoblemanJOHN 1:10-13MATTHEW 12:30Christians are the servantsO Lord, surely I am Your servant,I am Your servant, the son of Your handmaid,You have loosed my bonds.PSALM 116:16The pounds represent the Great CommissionSuch is the real world of this parable. King Herod's trip to Rome was successful; he received kingly power. His son Archelaus made the same trip and was banished. No one knows how such a perilous journey will end. The nobleman wants to know, “Are you willing to take the risk and openly declare yourselves to be my loyal servants (during my absence) in a world where many oppose me and my rule.” … It will be easy to declare yourself publicly to be my loyal servants when I return. I am more interested in how you conduct yourselves when I am absent and you have to pay a high price to openly identify yourself with me. Jesus Through Middle Eastern Eyes, Kenneth E. BaileyDO PEOPLE KNOW WHICH KING YOU ARE LOYAL TO?“Christ never contemplated the production of secret Christians, - Christians whose virtues would never be displayed, - pilgrims who would travel to heaven by night, and never be seen by their fellow-pilgrims or anyone else.” SpurgeonJESUS IS INVITING US TO GO PUBLICJESUS MORE CONCERNED WITH YOUR EFFORT THAN YOUR SUCCESS.If you knew that I'm a hard man who takes what isn't mine and harvests crops I didn't plant, 23 why didn't you deposit my money in the bank? At least I could have gotten some interest on it.'

The focus of this episode is:Ephesians 5:32-6:9. Family members submitting one to anotherHave you ever been in a conversation like this? Maybe you're talking with a lovable old uncle, or you're in conversation with a friendly neighbor. You've been talking about one thing and then you get off the track and start talking about something else. Finally, comes a moment when one of you says, “Let's get back to what we were talking about.” And you pick up with that earlier train of thought right where you left off.That's something like what we find at the start of Ephesians 5:33. Paul uses a Greek word that is usually translated into English as “nevertheless” or “however.” This Greek word, “nevertheless” refers to something said earlier and picks up the train of thought that was left off for a moment. In this case, with “nevertheless” Paul is referring back to verse 21 where he redefined the vertical act of submitting and turned it into the horizontal relationship of reciprocally submitting. This was the new way Christian believers were to be getting along in the Spirit. Even though “nevertheless” is Paul's first word in the Greek sentence of verse 5:33, some English translations omit the word all together. I think it is important to include it, because it alerts us that Paul is linking back to the subject of verse 21.Paul not only redefined the verb “to submit, ” he also used the word “fear” at the end of the verse 21. Paul said we mutually submit one to another in the fear of Christ, or in respect of Christ. By using the word “fear” Paul signals a second time in verse 33 that he is linking back to verse 21. In verse 33, after he says a Christian husband should demonstrate agape love toward his wife, Paul says a Christian wife “fears” her Christian husband. How does she do that? Not in the way of a frightening fear. Not that kind of fear. But of a fear in the way of a serious and profound respect because of the ties that bind us to Christ. Because we are united in Christ how do we then live as a married couple? Paul says (1) we love our spouse – that's an idea from verse 25 and (2) we respect our spouse – that's an idea from verse 21.If a man is to love his own wife the same as himself, does a wife also love her spouse? Of course! If a wife is to respect her husband, does a husband also respect his spouse? Of course! Our underlying status as members of the body of Christ enriches our relationship with one another as husband and wife. As Christian spouses, each being filled with the Spirit, we reciprocally love and respect one another.Taken out of context, people misuse the words in this verse. They think wives aren't supposed to love their husbands. That husbands don't need to respect their wives. They even claim that wives are to fear their husbands in what is basically a wrong way. These ideas misuse the words in this verse.Recognizing that verse 5:33 has hooks and references back to the previous verses of 32, and 25, and 21, helps us to clear away these misconceptions. And we see again the idea Paul introduced in verses 22-24. We see that the Christian couple is a wonderful example of Christians in a reciprocal relationship.Ephesians 5:32 is the middle point of a pattern that Kenneth E. Bailey called elsewhere a “prophetic rhetorical template.” This modified seven-point prophetic rhetorical pattern runs from Ephesians 5:22 to 6:9. All of it illustrates how believers submit reciprocally one to another. Recognizing this pattern is being used here is a big help to us in understanding what is going on in verses 5:33 and following. [Study Guide note will talk about “the high jump,” as labeled by Bailey, used elsewhere in biblical literature - several smaller sections that give a running start before the major arcing template is presented. This running start begins in verses 15-18. A second step is taken in verses 19-21. And the 7-point chiasm begins in verse 22 and runs through 6:9.]The first three segments of the rhetorical template begin at verses 22, 25 and 28. The middle part is in verse 32. The last three segments of the rhetorical template begin at 5:33, 6:1 and 6:5.As Paul's readers digested what he had just written in verses 22-31, they were coming to understand that Christians should be submitting one to another in church. But was it possible to practice this behavior in the home?That's what Paul addresses in 5:33-6:9. He takes up, one by one, the three basic relationships that could occur in the household of believers in his day. He discusses each category in turn:Husbands and wives (5:33)children and parents (6:1-4)servants and masters (6:5-9)Try not to pay attention to the chapter break that occurs here. It is important to remember that Paul wrote this section on “walking” in the Spirit hundreds of years before chapter breaks and verse numbers were added by other people to his writings. There were no chapter and verse breaks when Paul wrote Ephesians. The big fat number 6 we see in our Bibles standing as the start of chapter 6 should not have been inserted where it now is. It would better have been inserted after the end of verse 9, at the end of this fifth “walking” section of the second half of the Book of Ephesians.Paul uses the word “fear” in 5:33 to link back to verse 21. Paul also uses the word “fear” to tie together all three pairs of relationships that he gives us in 5:33-6:9. Here's how he uses “fear” in each set of relationships. In verse 33, Paul uses “fear” when he talks about wives and their husbands.In 6:1-4, the word “fear” is implied in the verses that are addressed to children and parents.In 6:5-9, “fear” is part of servant-master relationship.Verse 33 deals with married adults in the household. Theirs is a horizontal and reciprocal relationship. In 6:1-4 and 5-9, Paul focuses on two other pairs of relationships in the household. These are relationships in which the individuals are in a position of inequality – as child and parent, and as servant and master. Family Circus! In these 10 verses Paul provides us with a rhetorical three-ring circus. In each ring, Christian family members defy normal expectations and live in Spirit-filled relationships that portray living scenes demonstrating life together in the body of Christ.As a child, I was taken to the final outdoor three-ring performance of the Ringling Brothers, Barnum and Bailey Circus. It was the last one ever held under their enormous tent, called the Big Top. And it was tremendous! Plenty was going on in the center ring! There were trapeze artists flying high overhead while clowns and animal acts performed underneath. To one side in another ring there was an animal act with a lion tamer and plenty of threatening beasts. But wait. There was more! In a third ring there was the noise of a wild west scene with horse riding tricks and cracking pistol displays of incredible marksmanship. Could I follow all that at one time? I sure tried! In these verses there are three rings of activity too. Can we follow all that is going on in them? We can sure try! Readers of ancient literature were used to asking, “How does this apply to life in the household?” These verses sound and feel something like other household lists that were in circulation in Paul's day. Those other lists on “how to” organize a household reflected the value systems of the pagan religions of the day, and of Judaism. These are called “domestic codes.”Paul provides something like a domestic code of his own, except that he modifies the typical literary forms and their content. This has frustrated a number of scholars who have tried to squeeze this section of Ephesians into an outline typical of other ancient domestic codes.Surprisingly, many claim to see a household code in Ephesians starting back in verses 22-31 of chapter 5. But as we have demonstrated those verses are about a household only tangentially. The focus there is on Christ's sacrificial love for the church.When Paul takes up the subject of the Christian household from 5:33 on, he breaks almost every rule in those other domestic codes. He reverses the usual order they use in the way he names the members of the family and he advises family members to relate to one another in ways that are quite revolutionary when compared to the established patterns of his day.Ephesians 6:1-9. Let's look at the Christians who are in unequal positions in the household. Starting with Ephesians 6:1, “obedience” enters the picture. For Paul, there are relationships within a Christian household where obedience is appropriate: between children and parents, and between slaves and masters.These unequal relationships can be limited in duration. They exist only as long as the child is obligated to obey, and only as long as the slave is obligated to serve. Bye the way, the word “obedience” is never used in Ephesians 5:22-31 for how Christians interact with one another. And “obedience” is not required of either Christian spouse to the other in 5:33. Some people hold up verse 33 as a proof text that wives are required to obey their husbands. But verse 33 does not say this. The word “fear” is used in verse 33 but it is not used as a synonym for “obedience.”Children and parents. In Ephesians 6:1-3, Paul exhorts children to obey their parents. In verse 4, he addresses their parents. His comments apply to individuals living in a Christian household. Paul specifies this in verses 1 and 4 by adding the words, “in the Lord” and “of the Lord.”In verses 1-3, four reasons are given for children to be obedient. Paul makes his appeal in terms that are appropriate to children who already old enough and know the Lord. The four reasons are instructive and encouraging. Children are to obey because:They are “in the Lord”They are expected to do what is “right”They have a “commandment” of GodThey are given a “promise”In verses 2-3, Paul quotes the Fifth of the Ten Commandments. It is in Deuteronomy 5:16 and reads as follows: “Children, obey your parents in the Lord, for this is right.” To this familiar commandment, the Jewish mind was trained to associate the parallel statement in Leviticus 19:3, “Each of you shall fear his mother and his father ….”The phrase “in the Lord” is reminiscent of Ephesians 5:21. And the idea of “fearing” also refers back to 5:21. Thus, believing children actively and fully enjoy all the rights and privileges of reciprocally submitting members of the body of Christ.Christian children are, nevertheless, called on to obey. Disobedience to parents is not something taken lightly by Paul (see Romans 1:30, 2 Timothy 3:2).In verse 4, Paul turns from Christian children to their Christian parents. The Greek word he uses to refer to them is pateres, a word frequently translated as “fathers” in English Bibles. However, pateres should be translated “parents.”In Ephesians 6:1-2, both parents are specifically named. In the reference to Leviticus 19:3, mothers and fathers are both mentioned. Mothers are mentioned first. There is no preferential treatment given to fathers by Paul in Ephesians 6:4, as if in some special way he is writing to them to the exclusion of mothers.The Greek word for “parents” used in Ephesians 6:4 is the same Greek word used in Hebrews 11:23. There, it designates the “parents” of Moses who hid him for three months.In his commentary on Ephesians, F. F. Bruce explained that Ephesians 6:4 denoted not just fathers, but both parents. He pointed out how this fit with the parallel passage correctly translated in Colossians 3:20-21. Hand washing. One day, many years ago, after Sunday morning church we greeted everyone as we left in the usual way by shaking hands all around. This day we had been invited for dinner at the home of an older member in that church. It was our first time in his home. As soon as we were in the door of his house he pointed us to where we could go wash our hands. With a playful smile and a comment about germs he encouraged us to “go wash off the brethren.” By brethren he meant both the brothers and sisters we had just greeted.In a similar way, in his letters, Paul often referred to all believers, both male and female, as “brothers.” Galatians 1:2, is an example of this.Thus, in verse 4, Paul forbids both Christian parents from “embittering” or “provoking to wrath” their children. Both parents are to be respectful in their dealings with their children. In Christ, their children are members together with them in one shared spiritual joint-body.Similarly, according to the Greek of verse 4, both parents are responsible for their children, to “nurture them in the discipline and admonition of the Lord.” Paul teaches that nurturing children includes both “discipline” and “admonition.” The word “discipline” Paul uses here is a general term. It means “discipline in general” (as used in 2 Timothy 3:16, and Hebrews 12:5). “Admonition” means “special admonition” as in Titus 3:10. Some Bible versions translate this into English as “the training and instruction of the Lord.”Thus, honorable parents, worthy of obedience, are to model righteous and measured living. Both the mother and the father are to instruct their children in biblical doctrines, clarifying for their children the motivation behind their acts as parents. In this way their children will come to know that the loving care and discipline they receive from their parents is the outflow of the will of their loving God, who inspired the commandments they and their parents are putting into practice.Servants and masters. In Roman households in and around Ephesus in Paul's day, often there were many servants. It has been estimated that in some of the cities and towns where Paul preached a large percentage of the population was either enslaved or worked as servants. What word does Paul have for these Christian members of the household? What equivalent truth does he have for today's members of the household?In verses 5-9, Paul illustrates how, even in the context of the obedience required in the servant-master relationship, submitting reciprocally can still be practiced in everyday life in the context of Christian households.In verse 5, Paul again uses the words “fear” and “as Christ,” reminding readers of the connection with 5:21 and verses 22 to 31. In life, the distinction made between servants and masters is not a spiritual distinction. It is only a social and a temporary one. Paul exhorts servants to be thoroughly Christian in all they do (verse 5). They are to work “as servants of Christ” (verse 6) and serve “as to the Lord” (verse 7) because their ultimate master is the Lord (verse 8).It is from the Lord that payment would come. In this way, vertical relationships of servants with their earthly masters are overlaid with the priority of spiritual relationships. This being the case, Paul makes a bold application to Christian masters in verse 9. He tells them to act as do their Christian servants!In addition, masters are to hold themselves back from threatening, remembering that they too share a master in heaven. Their heavenly master is no respecter of person or rank, whether male or female, young or old, slave or free.Completing the “walk.” In sum, according to the two three-part strings of illustrations that Paul uses to explain the meaning of Christian submission in Ephesians 5:21, “walking carefully in the Spirit” means every believer is to be submitting reciprocally to every other member in the body of Christ. Above all, Christ sets the example for us to follow.This kind of behavior is possible in the church and at home. Each one is to practice this reciprocal submitting with other believers at church. And where the case applies, each Christian is to practice this reciprocal submitting to others in the household, whether as spouses, as children and parents, and even as servants and masters.What this passage does and does not sayIn Ephesians 5:15-6:9, Paul explains how to walk carefully and successfully in the Spirit. In verses 15 through 21 he introduces in broad strokes how to do this. The culmination of these verses presents the dramatically transformed behavior of Spirit-filled believers reciprocally submitting one-to-another in Christ. Then, in verses 22 through 6:9 Paul presents a modified seven-part prophetic rhetorical chiasm that illustrates in detail “how to” practice this kind of mutual submission. In parts one through three in verses 22-31, he gives three “as Christ” examples.The middle of the chiasm is the high truth that believers united are one in a joint-body with Christ himself.In Ephesians 5:33-6:9, he gives three “in the household” examples.In this passage, from Ephesians 5:15-6:9, Paul does not teach that man is ‘head' of the woman. He does not teach that a man is ‘head' of the house. He does not teach that a husband is responsible for the spiritual health of a wife. He does not teach that a father is more responsible than a mother for the upbringing of their children.Such ideas are “leadership” heresies based on misunderstandings of the passage. I wrote an entire book discussing how these “leadership” heresies are not part of seven major passages in the Bible. They are not biblical. In fact they are counter-biblical. Trying to practice these non-biblical teachings has damaged the Christian experience, poisoned home life and weakened the church. This passage is about walking carefully as Christians filled with the Spirit. From verse 21 on this passage is not primarily about marriage. An individual may know Christ yet never marry. Or, an individual might know Christ as a single before marrying, as a spouse during marriage, and as a single again after the death of a spouse. According to Ephesians 5:15-6:9, the great mystery now revealed is that believers enjoy a relationship with Christ that goes beyond even that enjoyed by the first humans with God in the Garden of Eden. Walking together, filled with the Spirit, our relationship with Christ, goes even beyond Eden.***I invite you to visit our website at Tru316.com for links to the podcast, plus our books, blog posts and our YouTube Channel with more than a dozen in-depth Workshops on the 7 key Bible passages on women and men from Eden on. There is also a Study Guide on this episode for use in personal study or in small groups and more. You can find it in the blog posts on Tru316.com or write me at Bruce@Tru316.com. And thanks for joining me on The Eden Podcast!The Eden Podcast is brought to you by the Tru316 Project. YOU can help equip others by becoming a member of the Tru316 Project for $3.16/month or more. Go topatreon.com/tru316project. 

Kenneth E. Bailey offers an in-depth exegetical, cultural, and social examination of Jesus’ inaugural sermon in Luke 4:16-31. In posing the question, “how would they have heard it?” Bailey illuminates how transcendent Jesus’ sermon was to the Jewish crowd laden with nationalistic ideas of salvation.

Kenneth E. Bailey’s Jesus Through Middle Eastern Eyes considers how the Lord’s Prayer would have dramatically opened the minds and hearts for Jesus’ Middle Eastern listeners. The KD team discusses key points from Part 3 of this insightful book.

Jesus Through Middle Eastern Eyes by Kenneth E. Bailey seeks to illuminate parts of Jesus’ life and ministry that often get overlooked by Western readers. The KD team begins to unpack this extraordinary text by considering points of emphasis in the Western telling of the Christmas narrative.

The Parable of the Contemptible Friend and the Corrupt Judge, Part One. Sources: Joachim Jeremias Kenneth E. Bailey Amy-Jill Levine Luke 18:1-8 3:00 Stylistic notes 4:15 Three layers of meaning: sociological/anthropological commentary, a commentary on authentic faith and prayer, a commentary on what God is like 7:31 Sociological/anthropological commentary 12:48 What does the widow actually want? 16:40 What will the widow do? 27:10 Light to heavy 29:30 Judges and the system they represent are not viewed favorably in the NT 31:20 What is the provocation? 33:00 Two points to bring its all together 33:15 Prioritize the individual over their affiliations 44:30 How to dismantle stereotypes 45:40 Resistance against systematic oppression requires a commitment to justice over vengeance 51:30 Luke 6:36

What can we learn from a professional Youtube and podcast host about ministry in this season? As it turns out, a ton! Matt Whitman if the Ten Minute Bible Hour and No Dumb Questions, joins us to share what he's learned from years of ministry and building community in a digital landscape.    Host Links: The Ten Minute Bible Hour Website No Dumb Questions Podcast   Resources:  Jesus Through Middle Eastern Eyes - Kenneth E. Bailey  Paul Through Mediterranean Eyes - Kenneth E. Bailey Dwell Bible App

Marty Solomon and Brent Billings look at the second letter to the Corinthians and see their continued struggle to live out the gospel in their unique context.Paul Through Mediterranean Eyes by Kenneth E. Bailey

Marty Solomon and Brent Billings take a trip to Corinth for an examination of the first letter to that complex city.Paul Through Mediterranean Eyes by Kenneth E. BaileyJoin the BEMA Slack

Merry Christmas, everybody! Today's readings begin with Genesis 49, which largely consists of Jacob/Israel's blessing over his boys (and Joseph's two sons, Ephraim and Manasseh.) As we might expect from one such as Jacob/Israel, the blessing is very, very strange and unique in many ways, including where he calls out his eldest son for sleeping with his concubine/wife. #awkwardfamilymoments Job 15 features some more inaccurate drivel from Job's wrong (according to God) 'friend' Eliphaz, who fat-shames the wicked with this passage: Though his face is covered with fat and his waistline bulges with it, 28 he will dwell in ruined cities, in abandoned houses destined to become piles of rubble. 29 He will no longer be rich; his wealth will not endure. His possessions will not increase in the land. Job 15:27-29 Not cool, Eliphaz. In 1 Corinthians 3, Paul again addresses the issue of unity in the church, pointing out that picking certain people and following them (instead of Christ!) is a sure and dangerous sign of spiritual immaturity. Our focus passage for today is Luke, chapter 2: and so today we are celebrating Christmas in February. It's a tale as old as time, true as it can be. Everybody knows that Joseph and Mary, after a long and trying donkey ride, tried to stay at an Inn in Bethlehem and ended up staying in an animal stable because there was no room for them in the inn, right? Not so fast, my friend. It may just be that our understanding of the birth of Jesus might need a few tweaks. Let's read the Word and then come back and consider it. Notice the CSB translation of Luke 2:7 Then she gave birth to her firstborn son, and she wrapped him tightly in cloth and laid him in a manger, because there was no guest room available for them. Luke 2:7 Is this accurate? What we have here is evidence that New Testament scholars have realized something important about the birth of Jesus - there may not have been an inn involved at all. Hol' up, I hear some of you saying: Are we implying that the Bible is wrong? Absolutely, positively not! Others are saying, the King James Version says "Inn," and that was good enough for Moses, and it was good enough for Paul, and it is good enough for me! 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 Luke 2:7 King James Version Our issue here is an extremely minor one, but a terribly interesting one too. The only place in the Bible that discusses WHERE Jesus was born is in Luke 2, and there is VERY little information about where (and when!) He was born. Our question of the day revolves around the Greek word, " καταλύματι/katalumati" and what we have here is a translation issue. Does καταλύματι/katalumati mean 'Inn,' or does it mean something else? Generally speaking the best way to answer such a question in the Bible is to consider other uses of the Word in other Bible passages - especially those by the same author. Where Bible scholars have trouble pinning down the exact concept or thing meant by a particular biblical author when he uses a particular word is when the word is rarely - or never - used in other Scripture. There is a phrase that describes a word in the Bible that is only used in one place, and it is 'hapax legomena' The New Testament has just under 700 hapax legomena, and the Old Testament has around 1500. This is about what you would expect in a body of works of that size, considering that Homer's Iliad has a little over 1000. One of the most mysterious, and difficult to translate words in the entire Bible is found in Jesus' prayer in both Matthew 6:11 and Luke 11:3. "Give us this day our daily/ἐπιούσιος bread." Most modern scholars translate ἐπιούσιος as 'daily,' meaning that Jesus is teaching us to ask for daily provision. Many, if not most, ancient translators and early church fathers translated ἐπιούσιος as something along the lines of 'supernatural,' or 'super-substantial.' Because the word is used in the exact same context in both passages, neither use helps us understand what the Word means, and there is NO OTHER occurrence of the word in all of the rest of Greek literature. (Except for the Didache, which quotes the verse exactly from the Bible.) Fortunately, our word καταλύματι/katalumati is NOT a hapax legomena, but it is only found in two other places in the New Testament. Happily, one of those places is later in the Gospel of Luke, so that gives us a really good idea how Luke himself uses the word.  “Listen,” he said to them, “when you've entered the city, a man carrying a water jug will meet you. Follow him into the house he enters. 11 Tell the owner of the house, ‘The Teacher asks you, “Where is the guest room where I can eat the Passover with my disciples?”' 12 Then he will show you a large, furnished room upstairs. Make the preparations there.” Luke 22:10-12 Our word in question in this passage is translated as 'guest room,' and Jesus even describes it for us: a large, furnished room that is upstairs. That seems to be a very, very strong point in favor of NOT translating our word to Inn, but leaning towards 'guest room,' as the CSB does. I'll give one more bit of evidence that tips the scale. It is very clear that Luke (and other New Testament authors) have a word that they use for 'inn,' and that word is πανδοχεῖον. It is found in Luke 10:34, in the middle of the Parable of the Good Samaritan: He went over to him and bandaged his wounds, pouring on olive oil and wine. Then he put him on his own animal, brought him to an >inn>, and took care of him. Luke 10:34 These two bits of evidence are strong enough, to me, that I believe that Mary and Joseph were NOT rejected by an innkeeper (there is never one mentioned.), but that the house they were planning on staying in - probably the house of one of their relatives - had a full guest room. Our next question: Was Jesus born in a stable? The answer is, probably not. Not a single animal is mentioned in Luke 2, but there is, of course, a manger - which is an animal food trough. Christians outside of the Middle East for hundreds of years have assumed that Jesus was born in a stable, largely because they are unfamiliar with a typical first century Jewish house, and they believe that mangers belong in stables. However, Kenneth E. Bailey ( a New Testament scholar who lived in the Middle East for 60 years) and Monte F. Shelly paint a different, and far more persuasive picture: “Any Palestinian reading the phrase, “She laid him in a manger,” would immediately assume that the birth took place in a private home, because he knows that mangers are built into the floor of the raised terrace of the peasant home.” 7 Typical village home in Palestine with attached guest room “Simple village homes … were often an extension of a small cave if one was available.” Justin Martyr [c. AD 160] “grew up in the Holy Land … and he records that Jesus was born in a cave. This cave tradition is the universal assumption across all of the ancient Eastern Christian churches.” “Simple village homes often had but two rooms. One was exclusively for guests. That room was attached to the end of the house or … on the roof … (1 Kgs 17:19). The main room was a ‘family room' where the entire family cooked, ate, slept and lived.” They slept on mats that they would take up in the morning (Matt 2:9–11). “The end of the room next to the door, was either a few feet lower than the rest of the floor or blocked off. … Each night into that designated area, the family cow, donkey, and a few sheep would be driven. And every morning those same animals were taken out and tied up in the courtyard of the house. … A guest room [was on the flat roof], or … the end of the house. The door on the lower level serves as an entrance for people and animals. The farmer wants the animals in the house each night because they provide heat in winter and are safe from theft. … The elongated circles represent mangers dug out of the lower end of the living room. … If the family cow is hungry during the night, she can … eat. … Mangers for sheep can be of wood and placed on the floor of the lower level.” 9 “Such homes can be traced from 1000 BC up to 1950.” 10 Guest Room kataluma Family Living Mangers Room Steps “Stable” Several verses imply such a house. One lamp on a candlestick gives “light to all … in the house” (Matt 5:15). “The woman had a fat calf in the house” (1 Sam 28:24). When Jephthah vowed to sacrifice whatever came out “of the doors of my house to meet me,” he apparently expected an animal to come out (Judg 11:31). After healing a woman on the Sabbath, Jesus asked, “Doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?” (Lk 13:15) In an ancient Arabic New Testament, this verse says, “does not every one of you untie his ox or his donkey from the manger in the house and take it outside and water it?” 11 Early Christians believed Isaiah was referring to Jesus in the manger when he said, “The ox knows his master, and the donkey his owner's manger” (NIV Isa. 1:3), Since the second century, an ox and a donkey have been included in art and nativity scenes. “But that manger was in a warm and friendly home, not in a cold and lonely stable” http://www.sviewp.com/RCbook/Bailey-%20Christmas%20-%20Middle%20Eastern%20Eyes.pdf In this understanding, Jesus would not have been born in a stable, but more of what modern people in the West might call a basement, or a garage. Does ANY of this impact anything important about the birth of Jesus, or the Gospel? Of course not! But it is fun, and interesting, to dig deep into the original languages of the Bible and learn as much as we can about the world of Jesus.

Merry Christmas, everybody! Today's readings begin with Genesis 49, which largely consists of Jacob/Israel's blessing over his boys (and Joseph's two sons, Ephraim and Manasseh.) As we might expect from one such as Jacob/Israel, the blessing is very, very strange and unique in many ways, including where he calls out his eldest son for sleeping with his concubine/wife. #awkwardfamilymoments Job 15 features some more inaccurate drivel from Job's wrong (according to God) 'friend' Eliphaz, who fat-shames the wicked with this passage: Though his face is covered with fat and his waistline bulges with it, 28 he will dwell in ruined cities, in abandoned houses destined to become piles of rubble. 29 He will no longer be rich; his wealth will not endure. His possessions will not increase in the land. Job 15:27-29 Not cool, Eliphaz. In 1 Corinthians 3, Paul again addresses the issue of unity in the church, pointing out that picking certain people and following them (instead of Christ!) is a sure and dangerous sign of spiritual immaturity. Our focus passage for today is Luke, chapter 2: and so today we are celebrating Christmas in February. It's a tale as old as time, true as it can be. Everybody knows that Joseph and Mary, after a long and trying donkey ride, tried to stay at an Inn in Bethlehem and ended up staying in an animal stable because there was no room for them in the inn, right? Not so fast, my friend. It may just be that our understanding of the birth of Jesus might need a few tweaks. Let's read the Word and then come back and consider it. Notice the CSB translation of Luke 2:7 Then she gave birth to her firstborn son, and she wrapped him tightly in cloth and laid him in a manger, because there was no guest room available for them. Luke 2:7 Is this accurate? What we have here is evidence that New Testament scholars have realized something important about the birth of Jesus - there may not have been an inn involved at all. Hol' up, I hear some of you saying: Are we implying that the Bible is wrong? Absolutely, positively not! Others are saying, the King James Version says "Inn," and that was good enough for Moses, and it was good enough for Paul, and it is good enough for me! 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 Luke 2:7 King James Version Our issue here is an extremely minor one, but a terribly interesting one too. The only place in the Bible that discusses WHERE Jesus was born is in Luke 2, and there is VERY little information about where (and when!) He was born. Our question of the day revolves around the Greek word, " καταλύματι/katalumati" and what we have here is a translation issue. Does καταλύματι/katalumati mean 'Inn,' or does it mean something else? Generally speaking the best way to answer such a question in the Bible is to consider other uses of the Word in other Bible passages - especially those by the same author. Where Bible scholars have trouble pinning down the exact concept or thing meant by a particular biblical author when he uses a particular word is when the word is rarely - or never - used in other Scripture. There is a phrase that describes a word in the Bible that is only used in one place, and it is 'hapax legomena' The New Testament has just under 700 hapax legomena, and the Old Testament has around 1500. This is about what you would expect in a body of works of that size, considering that Homer's Iliad has a little over 1000. One of the most mysterious, and difficult to translate words in the entire Bible is found in Jesus' prayer in both Matthew 6:11 and Luke 11:3. "Give us this day our daily/ἐπιούσιος bread." Most modern scholars translate ἐπιούσιος as 'daily,' meaning that Jesus is teaching us to ask for daily provision. Many, if not most, ancient translators and early church fathers translated ἐπιούσιος as something along the lines of 'supernatural,' or 'super-substantial.' Because the word is used in the exact same context in both passages, neither use helps us understand what the Word means, and there is NO OTHER occurrence of the word in all of the rest of Greek literature. (Except for the Didache, which quotes the verse exactly from the Bible.) Fortunately, our word καταλύματι/katalumati is NOT a hapax legomena, but it is only found in two other places in the New Testament. Happily, one of those places is later in the Gospel of Luke, so that gives us a really good idea how Luke himself uses the word.  “Listen,” he said to them, “when you've entered the city, a man carrying a water jug will meet you. Follow him into the house he enters. 11 Tell the owner of the house, ‘The Teacher asks you, “Where is the guest room where I can eat the Passover with my disciples?”' 12 Then he will show you a large, furnished room upstairs. Make the preparations there.” Luke 22:10-12 Our word in question in this passage is translated as 'guest room,' and Jesus even describes it for us: a large, furnished room that is upstairs. That seems to be a very, very strong point in favor of NOT translating our word to Inn, but leaning towards 'guest room,' as the CSB does. I'll give one more bit of evidence that tips the scale. It is very clear that Luke (and other New Testament authors) have a word that they use for 'inn,' and that word is πανδοχεῖον. It is found in Luke 10:34, in the middle of the Parable of the Good Samaritan: He went over to him and bandaged his wounds, pouring on olive oil and wine. Then he put him on his own animal, brought him to an >inn>, and took care of him. Luke 10:34 These two bits of evidence are strong enough, to me, that I believe that Mary and Joseph were NOT rejected by an innkeeper (there is never one mentioned.), but that the house they were planning on staying in - probably the house of one of their relatives - had a full guest room. Our next question: Was Jesus born in a stable? The answer is, probably not. Not a single animal is mentioned in Luke 2, but there is, of course, a manger - which is an animal food trough. Christians outside of the Middle East for hundreds of years have assumed that Jesus was born in a stable, largely because they are unfamiliar with a typical first century Jewish house, and they believe that mangers belong in stables. However, Kenneth E. Bailey ( a New Testament scholar who lived in the Middle East for 60 years) and Monte F. Shelly paint a different, and far more persuasive picture: “Any Palestinian reading the phrase, “She laid him in a manger,” would immediately assume that the birth took place in a private home, because he knows that mangers are built into the floor of the raised terrace of the peasant home.” 7 Typical village home in Palestine with attached guest room “Simple village homes … were often an extension of a small cave if one was available.” Justin Martyr [c. AD 160] “grew up in the Holy Land … and he records that Jesus was born in a cave. This cave tradition is the universal assumption across all of the ancient Eastern Christian churches.” “Simple village homes often had but two rooms. One was exclusively for guests. That room was attached to the end of the house or … on the roof … (1 Kgs 17:19). The main room was a ‘family room' where the entire family cooked, ate, slept and lived.” They slept on mats that they would take up in the morning (Matt 2:9–11). “The end of the room next to the door, was either a few feet lower than the rest of the floor or blocked off. … Each night into that designated area, the family cow, donkey, and a few sheep would be driven. And every morning those same animals were taken out and tied up in the courtyard of the house. … A guest room [was on the flat roof], or … the end of the house. The door on the lower level serves as an entrance for people and animals. The farmer wants the animals in the house each night because they provide heat in winter and are safe from theft. … The elongated circles represent mangers dug out of the lower end of the living room. … If the family cow is hungry during the night, she can … eat. … Mangers for sheep can be of wood and placed on the floor of the lower level.” 9 “Such homes can be traced from 1000 BC up to 1950.” 10 Guest Room kataluma Family Living Mangers Room Steps “Stable” Several verses imply such a house. One lamp on a candlestick gives “light to all … in the house” (Matt 5:15). “The woman had a fat calf in the house” (1 Sam 28:24). When Jephthah vowed to sacrifice whatever came out “of the doors of my house to meet me,” he apparently expected an animal to come out (Judg 11:31). After healing a woman on the Sabbath, Jesus asked, “Doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?” (Lk 13:15) In an ancient Arabic New Testament, this verse says, “does not every one of you untie his ox or his donkey from the manger in the house and take it outside and water it?” 11 Early Christians believed Isaiah was referring to Jesus in the manger when he said, “The ox knows his master, and the donkey his owner's manger” (NIV Isa. 1:3), Since the second century, an ox and a donkey have been included in art and nativity scenes. “But that manger was in a warm and friendly home, not in a cold and lonely stable” http://www.sviewp.com/RCbook/Bailey-%20Christmas%20-%20Middle%20Eastern%20Eyes.pdf In this understanding, Jesus would not have been born in a stable, but more of what modern people in the West might call a basement, or a garage. Does ANY of this impact anything important about the birth of Jesus, or the Gospel? Of course not! But it is fun, and interesting, to dig deep into the original languages of the Bible and learn as much as we can about the world of Jesus.

Marty Solomon and Brent Billings examine Jesus as he moves on from John the Baptist and begins to confront the religious worldview around him.Poet & Peasant and Through Peasant Eyes by Kenneth E. BaileySitting at the Feet of Rabbi Jesus by Ann Spangler and Lois TverbergWalking in the Dust of Rabbi Jesus by Lois TverbergReading the Bible with Rabbi Jesus by Lois TverbergNew Light on the Difficult Words of Jesus by David BivinThe Secret Message of Jesus by Brian D. McLarenPaRDeS (Jewish exegesis) — WikipediaBEMA 61: Ezekiel — Strength

von Joachim Jäger Lk 18,35-43; Lk 19,1-10; Lk 4,18-19; Nach Kenneth E. Bailey: Jesus war kein Europäer - Die Kultur des Nahen Ostens und die Lebenswelt der Evangelien

von Joachim Jäger Lk 18,35-43; Lk 19,1-10; Lk 4,18-19; Nach Kenneth E. Bailey: Jesus war kein Europäer - Die Kultur des Nahen Ostens und die Lebenswelt der Evangelien

von Joachim Jäger Lk 18,35-43; Lk 19,1-10; Lk 4,18-19; Nach Kenneth E. Bailey: Jesus war kein Europäer - Die Kultur des Nahen Ostens und die Lebenswelt der Evangelien

Bridging the gap between culture and language are two of the biggest hurdles in approaching scripture.  For the final installment of our interpreting the Bible series Jeff, Mona and Allen talk about ways we can accomplish this sometimes overwhelming task.  How do we read the bible in and out of its original context?    The episode, and series, ends with a segment called Biblical Oddities.   Interpreting the Bible Conversation (00:57) Biblical Oddities Segment (50:15)   ANNOUNCEMENTS Registration for the Irenicast Book Club is open.  Get all the details at irenicast.com/bookclub   RELEVANT LINKS   From Our Interpreting the Bible Conversation Previous Episodes from this Series: Interpreting the Bible Part 1 - Literally Literature - 063   Interpreting the Bible Part 2 -  A Scribed Meaning - 064 Historical Criticism Reader-Response Criticism Septuagint (Greek Translation of the Bible) Vulgate (Latin Translation of the Bible) Babylonian Exile Jesus and the Canaanite Woman - Matthew 15:21-28 Jewish Rebellion and Destruction of the Temple Sitz im Leben - German phrase roughly translating to "setting in life" The Samaritan Woman at the Well - John 4:7-38 Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels by Kenneth E. Bailey (Book - Amazon Affiliate Link) “My yoke is easy and my burden is light” - Matthew 11:25-30 “For I know the plans I have for you…” - Jeremiah 29 The Prayer of Jabez Jefferson Bible Can I Get a Witness?: Reading Revelation through African American Culture by Brian K. Blount (Book - Amazon Affiliate Link) Revised Common Lectionary   From Our Biblical Oddities Segment Ehud & King Eglon - Judges 3:15-30 Witch of Endor - 1 Samuel 28:3–25 The Action Bible Jephthah's Tragic Vow - Judges 11:29-40 The Adultery Test - Numbers 5:11-31 The Divine Coin Flip - A Perfect God Using Less-Than-Perfect Means The Creation of Adam by Allen O’ Brien (Irenicon Blog Post) Monty Python and the Holy Grail - Witch Floating Clip (YouTube)   THANK YOU Thank you to Mike Golin for our intro and outro music.  Check out his band Soulwise.   WE WANT TO HEAR FROM YOU Thank you for supporting the podcast!  Your ratings, reviews and feedback are not only encouraging to us personally, but they help others find the show.  If you appreciate the content we provide please rate, review and subscribe to the podcast on iTunes and Stitcher.   Join our conversations on faith and culture by interacting with us through the following links:   Read Us on our blog An Irenicon Email Us at podcast@irenicast.com Follow Us on Twitter and Google+ Like Us on Facebook Listen & Subscribe to Us on iTunes, Stitcher, SoundCloud and TuneIn Speak to Us on our Feedback Page and the Post Evangelical Facebook Group See Us on Instagram Support Us on Amazon Love Us This post may contain affiliate links.  An Irenicon is a participant in the Amazon Services LLC Associates Program, an affiliate advertising program designed to provide a means for sites to earn advertising fees by advertising and linking to amazon.com