Group of Jewish rebel warriors who took control of Judea
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The period between the Old and New Testaments reveals God's sovereignty through dramatic historical events. From Persian rule that allowed Jewish return to Jerusalem, through Alexander's Greek conquest and empire division, to the Maccabean revolt and eventual Roman domination, God remained faithful to His people. The detailed prophecies in Daniel 11 accurately predicted these events, including the rise of Antiochus Epiphanes and the temple's defilement. This historical backdrop prepared the world for Christ's arrival, with Roman infrastructure facilitating gospel spread. Despite political chaos and human failure, God's faithfulness endures, encouraging us to trust His sovereignty in our own uncertain times.https://www.ankenyfree.church
(1Mac.4:36-37,52-59; 1Chr.29:10-13; Lk.19:45-48) "Let us go up to purify the sanctuary and rededicate it." In both our reading and gospel today, we hear of the cleansing of the temple, and we see its purpose and fulfillment. "My house is meant for a house of prayer," declares Jesus. A house of prayer, and a house for teaching: "He was teaching in the temple area from day to day." It is a house of music, for by the Israelites after the Maccabean revolution it "was reconsecrated with songs, harps, lutes, and cymbals." It is a place for humility: "All the people prostrated themselves…" and worship: "…and adored and praised Heaven." Praise is most fitting for the house of the Lord, for His holy temple, for it is this which unites us with our God. When we sing of His greatness – "Yours, O Lord, are grandeur and power, majesty, splendor, and glory. For all in heaven and on earth is yours" – we are joined to Him who is "exalted as head over all." For in proclaiming the truth of His "power and might" over all, we ourselves are cleansed and become as temples of the Lord, holy and radiant as gold. "The entire populace was listening to Him and hanging on His words." To whom did the people listen but the Temple itself? What was begun by the Maccabee brothers is accomplished in Jesus. It had long been the hope and desire of the Israelites, and indeed the longing of all mankind, to have a holy place to worship God, to offer sacrifice to Him who is the greatest love of all hearts. And now He stands before them, now He speaks to them. And He effects the renewal of the temple not so much by His "ejecting the traders" who had made it "a den of thieves," as by His presence in their midst. For the temple exists not so much in the walls adorned "with gold crowns and shields" as in the flesh of Christ; and it is this Temple we become when we follow Him, when we hear and heed the words which issue forth like a cleansing stream from these sacred lips and heart, and when we eat His body and drink His blood. The destruction of this Temple will come. Even now the leaders of the people are "looking for a way to destroy Him." But in three days the Temple will be rebuilt and dedicated forever in perfect purity for all who desire to enter there. ******* O LORD, purify our hearts that we might rejoice in your Temple, our prayer ever rising up to you. YHWH, may your Temple be cleansed that we might offer true worship to you here in your Church. Let all souls be purified by your Son and by His sacrifice, that your children might sing your praise forever. From eternity to eternity you are exalted, you are the Most High – O let us freely bless your holy NAME! O LORD, may we know the great blessing of falling prostrate before you who are God. May we find the grace of adoring you alone. May we ever be in prayer in your holy House, and so become holy ourselves in your eternal presence. Let your sanctuary be purified; let it be dedicated to you, dear God. Let all that is sinful be cast from us by your Son that we might indeed be blessed to be as He is; listening always to His teaching and obeying His every word, let us become a House of prayer for you.
Today's Mass Readings: https://bible.usccb.org/bible/readings/111925.cfmIn today's homily, Fr. Mark Baron reflects on the harrowing story from 2 Maccabees: a mother witnessing the martyrdom of her seven sons for refusing to abandon God's law. As Fr. Mark highlights, the woman's courage was rooted in hope—hope in God's providence, mercy, and the promise of eternal life. This hope allowed her to endure unimaginable suffering, guiding her sons to remain steadfast, even in the face of death (2 Maccabees 7:1–31). The passage underscores the dignity of choosing God over worldly life and reminds us that our faith calls us to something greater than ourselves. Fr. Mark draws a parallel to the early Christian martyrs, who drew inspiration from these events to face persecution with unshakable resolve. He also challenges modern believers to live boldly for the truth, resisting “weenieism” or compromise in a culture often hostile to God's law. Our ultimate confidence comes from knowing God Himself: omnipotent, merciful, and the source of all goodness (Ex 3:14). By fixing our hearts on Him, we too can face trials with courage and trust in His divine plan. Let the witness of the Maccabean martyrs inspire us to serve God faithfully, to prioritize eternal life, and to live nobly for what truly matters. Learn how to strengthen your faith and pray for perseverance—link in bio. ★ Support this podcast ★
Paul Axton preaches: Do we respond to empire with the resurrection faith of the nonviolent martyrs of Daniel and Maccabees or with the violence of the Mattathias and his friends in the Maccabean revolt. Jesus identity with the Son of Man of Daniel and his invoking the nonviolent response to the coming desolation and destruction portrayed in Maccabees provides the resolution to how to respond to evil empires. If you enjoyed this podcast, please consider donating to support our work. Become a Patron!
The priests are organised by Hezekiah in 2 Chronicles 31 for the tithes from the offerings of the people. And a census of the priests from 3 years old is made. From the tithes the distribution is apportioned by numbers and by needs. Read verses 20-21 aloud - pause and ponder - "with all his heart". Alexander the Great (Goat) was the great Grecian king that did according to his will. Alexander dies in a drunken stupor in Babylon in BC321. Leaving no heir Alexander leaves his four generals to divide his Empire between them. Two dominant contestants emerged among them - Ptolemy, whose territory was south of the Holy Land; and Seleucis, whose territory was northeast of Israel (called Coel Syria). Chapter 11 focusses on the wars and intrigues between ‘the King of the North' and 'the King of the South'. These two powers contest the ownership of the Holy Land, which soon became part of the territory of the Seleucid Empire. In 171 BC Antiochus Epiphanes comes to power in the north and desecrates the Temple in Jerusalem by offering a pig on the altar. In BC 168 the family of the high priest Matthias Maccabeus revolt and expel the Grecians. The exploits of this heroic and faithful family are described in Daniel 11 (and the non-inspired apocryphal books of 1 and 2 Maccabees - also recommended reading for those who want to learn more of this era is "My Glorious Brothers" by Howard Fast. This author won a Nobel Prize for literature for this book. Also thoroughly recommended reading for Daniel 11 is the book "Exposition of Daniel" by John Thomas). Verses 31-35 of Daniel 11 describe the love for their God of the Maccabean family and the help God gives them in casting out of Israel the profaners of the Almighty's holy Land. For almost 100 years the Maccabean dynasty rule Israel. Firstly, under Judas Maccabeus (until he was betrayed by the Jews for money) and then by his brother Simon, and Simon's successors. The time of the end is developed in verses 40-45 when the northern confederacy, headed by Russia will occupy Constantinople - modern day Istanbul - and will attack the glorious land (Israel) and these enemies will perish at the hand of Yahweh Tzvaoth. Acts 11 commences with Peter being caused to justify why he baptised Gentiles. We next have a description of the progress of the truth in Antioch in the province of Syria, where believers were first derisively called 'Christians'. One of these faithful believers is a prophet named Agabus. He prophesies of a great famine that would affect the entire Roman world. The disciples of Antioch start a fund to help Judean believers, who were greatly affected and in dire need. In Acts 12 Herod Antipas kills the Apostle James - the year was AD 44. Seeing how much this delighted the Jews Herod has Peter arrested for execution after Passover. Despite being securely chained between guards the angel of the Lord causes a deep sleep to overcome the guards and releases Peter. Peter proceeds to the house where the ecclesia is gathered to pray for his deliverance. A maid named Rhoda answers the door and runs to tell the disciples that Peter was outside. Rhoda is told that she must be mistaken. The disciples say that it must be Peter's "messenger" (Greek angelos- angel). Peter is admitted to the house and he recounts how he had been delivered. James, the half-brother of Jesus. was informed and told Peter to secretly depart to a different location where he cannot be found. Herod kills the guards (verses 20-23). The chapter concludes with an account of Herod's narcissistic claims and his being smitten with dysentery by the angel of God and Herod dying verses 20-23. Nonetheless the Word of God exceedingly prevails. Thanks for joining us - we pray you found these comments helpful in your appreciation of God's words, join again tomorrow
When read in context, the Maccabean texts in the book of Numbers reveal the processes that led to the fall of the Hebrew state. Our chapters for today are Numbers 1, 3, 4, 8, 15, 18, 19, 20, 25, 27, 29, 30, 31, 33, 34, and 35. Join our tribe on Patreon! Check out these cool pages on the podcast's website:Home PageWho wrote the Bible: Timeline and authorsAncient maps: easy to follow maps to see which empire ruled what and whenClick here to see Exodus divided into "sources" according to the Documentary Hypothesis The podcast is written, edited and produced by Gil Kidron
Welcome to the Maccabean Revolt period! Jeff Cavins joins Fr. Mike to introduce the tenth biblical period in our journey, which begins with the Greek oppression of the Jews under Antiochus Epiphanes, and ends with Herodian rule of the Holy Land. Jeff and Fr. Mike walk us through the key events of this period, highlighting the zealous response of the Maccabean family, the celebration of Hanukkah, and the heroic martyrdom of Jews who would not betray their religious identity in the midst of persecution. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.
The Book of Jubilees is basically a retelling of Genesis and Exodus with a focus on the law. Our Iron and Myth crew assembles to discuss a book written around the same time as the Book of 1 Enoch but with a different perspective on the ultimate solution to the problem of evil. Joining us is Doug Van Dorn(DouglasVanDorn.com), author of Giants: Sons of the Gods; and Brian Godawa (Godawa.com), best-selling author of the theological thriller Cruel Logic, and two new novels based on the period of the Maccabees in Judea. Sadly, Dr. Judd Burton (BurtonBeyond.net) had technical issues logging on and wasn't able to take part in the conversation. We discuss the Book of Jublilees' unique perspective on biblical narratives, particularly Genesis and Exodus. We explore the theological implications of the text, its focus on the law, and the roles of angels and Watchers. They also examine the historical context of the book (especially as a reaction to Hellenization during the Maccabean period), its covenantal themes, and its significance in understanding ancient Jewish thought. While a study of Jubilees isn't essential for Christians, it does offer insight into Jewish interpretations of Genesis and Exodus and helps give context to New Testament writings.
What happens when national pride collides with divine purpose? Diving deep into Ezekiel chapters 28 and 29, we uncover one of the Bible's most overlooked themes: God's sovereignty over nations.The age-old question of Israel's future finds surprising clarity in these ancient texts. While many believers focus exclusively on personal salvation (and rightly so), we discover that God's redemptive plan is far more comprehensive. Through careful examination of Ezekiel's prophecies, we uncover three distinct redemptions woven throughout Scripture: the redemption of mankind, creation, and nations.When God declares "I will gather the house of Israel" to live securely in "their land which I gave to Jacob," He makes a promise that history confirms remains unfulfilled. Despite returns from Babylonian captivity and the Maccabean period, Israel has never experienced the enduring security promised in these passages—suggesting a future fulfillment still awaits.Egypt's story proves equally fascinating. For 2,500 years, this mighty civilization dominated the ancient world, with Pharaohs claiming divine status as they ruled from their Nile-centered kingdom. God's response? "I am against you, Pharaoh... the great monster that lies in the midst of his rivers." With vivid imagery of hooks in jaws and fish clinging to scales, God pronounces judgment on Egyptian pride, ultimately using Nebuchadnezzar of Babylon as His instrument of discipline.The historical accuracy is striking—from descriptions of battle-worn soldiers with baldness from helmets and raw shoulders from equipment to precise dating of prophecies. These details remind us that we're dealing with genuine history, not merely spiritual allegories.As world events continue to unfold today, these ancient prophecies remind us who truly controls the rise and fall of nations. Every leader, every empire serves at God's pleasure. What might this reveal about our own nations and times?Support the showThank you for listening!! Please give us a five-star rating to help your podcast provider's algorithm spread RTTB among their listeners. You can find free study and leader resources at the following link - Resource Page - Reasoning Through the Bible Please prayerfully consider supporting RTTB to help us to continue providing content and free resources. You can do that at this link - Support RTTB - Reasoning Through the Bible May God Bless you!! - Glenn and Steve
The Book of Jubilees is basically a retelling of Genesis and Exodus with a focus on the law. Our Iron and Myth crew assembles to discuss a book written around the same time as the Book of 1 Enoch but with a different perspective on the ultimate solution to the problem of evil. Joining us is Doug Van Dorn (DouglasVanDorn.com), author of Giants: Sons of the Gods; and Brian Godawa (Godawa.com), best-selling author of the theological thriller Cruel Logic, and two new novels based on the period of the Maccabees in Judea. Sadly, Dr. Judd Burton (BurtonBeyond.net) had technical issues logging on and wasn't able to take part in the conversation. We discuss the Book of Jublilees' unique perspective on biblical narratives, particularly Genesis and Exodus. We explore the theological implications of the text, its focus on the law, and the roles of angels and Watchers. They also examine the historical context of the book (especially as a reaction to Hellenization during the Maccabean period), its covenantal themes, and its significance in understanding ancient Jewish thought. While a study of Jubilees isn't essential for Christians, it does offer insight into Jewish interpretations of Genesis and Exodus and helps give context to New Testament writings. Join Doug Van Dorn's Reformed Fringe at www.ReformedFringe.com! The Gilberts' new book The Gates of Hell is now available in paperback, Kindle, and as an audiobook at Audible! Derek's new book Destination: Earth, co-authored with Donna Howell and Allie Anderson, is now available in paperback, Kindle, and as an audiobook at Audible! Follow us! X: @viewfrombunker | @sharonkgilbert | @derekgilbertTelegram: t.me/gilberthouseSubstack: gilberthouse.substack.comYouTube: @GilbertHouse | @UnravelingRevelationFacebook.com/viewfromthebunker Thank you for making our Build Barn Better project a reality! The building has HVAC, a new floor, windows, insulation, ceiling fans, and an upgraded electrical system! We truly appreciate your support. If you are so led, you can help out at www.GilbertHouse.org/donate. —— Download our free app! This brings all of our content directly to your smartphone or tablet. Best of all, we'll never get canceled from our own app! Links to the app stores for iOS, iPadOS, Android, and Amazon Kindle Fire devices are at www.GilbertHouse.org/app. Please join us each Sunday for the Gilbert House Fellowship, our weekly Bible study podcast. Log on to www.GilbertHouse.org for more details. Check out our weekly video program Unraveling Revelation (unravelingrevelation.tv), and subscribe to the YouTube channel: YouTube.com/UnravelingRevelation. —— Special offers on our books and DVDs: www.gilberthouse.org/store. Discuss these topics at the VFTB Facebook page (facebook.com/viewfromthebunker) and check out the great podcasters at the Fringe Radio Network (Spreaker.com/show/fringe-radio-network)!
The Book of Jubilees is basically a retelling of Genesis and Exodus with a focus on the law. Our Iron and Myth crew assembles to discuss a book written around the same time as the Book of 1 Enoch but with a different perspective on the ultimate solution to the problem of evil. Joining us is Doug Van Dorn(DouglasVanDorn.com), author of Giants: Sons of the Gods; and Brian Godawa (Godawa.com), best-selling author of the theological thriller Cruel Logic, and two new novels based on the period of the Maccabees in Judea. Sadly, Dr. Judd Burton (BurtonBeyond.net) had technical issues logging on and wasn't able to take part in the conversation. We discuss the Book of Jublilees' unique perspective on biblical narratives, particularly Genesis and Exodus. We explore the theological implications of the text, its focus on the law, and the roles of angels and Watchers. They also examine the historical context of the book (especially as a reaction to Hellenization during the Maccabean period), its covenantal themes, and its significance in understanding ancient Jewish thought. While a study of Jubilees isn't essential for Christians, it does offer insight into Jewish interpretations of Genesis and Exodus and helps give context to New Testament writings.
In this episode we consider the stories of Jonathan and Simon, finishing our study of 1 Maccabees (1 Maccabees 9:24-16:24), and then turn to the stories of martyrdom in 2 Maccabees 7. Our readings are clarified by passages from the Old Testament (1 Kings/3 Kingdoms 5:4, Micah 4:4, Zechariah 8:4, and Ezekiel 34:27) as well as from the New Testament (Hebrews 12; Romans 4:17). Intertwined narratives of war and peace on the grand scale, and personal martyrdom with the hope of resurrection, offer encouragement to us to remain faithful in our own day.
A Sermon for the Sixth Sunday after Trinity St. Matthew 5:20-26 by William Klock In last Sunday's Gospel we were with Jesus and Peter in that fishing boat as Jesus preached to the crowd on the shore. I said that I had a pretty good ides the sorts of things Jesus was preaching, because both Matthew and Luke preserve versions of his favourite sermon about the kingdom. Today's Gospel gives us a snippet of Matthew's version of that sermon. In Matthew 5:20 Jesus says to the gathered crowd, “I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” In the words leading up to this, Jesus was preparing the people to hear this. He talks about being the salt of the earth and the light of the world and a city set on hill and a light held high on a lampstand for everyone to see. “That's how you must shine your light in front of people!” he says, “Then they'll see what wonderful things you do, and they'll give glory to your father in heaven.” Do your works, does you the way you live make people take notice and give glory to God? That's a tough one, isn't it? And then, just in case people might be thinking that Jesus came to do away with the law and the prophets: “Don't suppose that I came to destroy the law or the prophets,” Jesus said, “I didn't come to destroy them. I came to fulfil them! I'm telling you the truth: until heaven and earth disappear—and since that won't happen this just means never—not one stroke, not one dot, is going to disappear from the law until it's all come true. So anyone who relaxes a single one of these commandments, even the little ones, and teaches that to people, will be called least in the kingdom of heaven. And anyone who does them and teaches them will be called great in the kingdom of heaven.” And this is where Jesus says those words, “Yes, let me tell you: unless your righteousness exceeds that of the scribes and Pharisees, you will never get into the kingdom of heaven.” Because Jesus was doing and saying so many things that a lot of people thought weren't right, I suspect some people thought that Jesus was teaching an easier way to the kingdom. The Pharisees were mad because he didn't seem to keep the law with the same zeal that they thought everyone should, but I suspect there were others who thought Jesus was offering them a way to God without all the spiritual rigor and rules. Just this week I found myself talking to someone who had left an orthodox, biblical church a few years ago and is now worshipping at a United Church. The reason: “They aren't so strict. They let people be themselves. They aren't so bound to the Bible.” In other words: The United Church offers a way to God that you can follow on your own terms. I suspect some people thought Jesus was doing a sort of First Century Jewish version of that. And so Jesus makes it clear that this is not the case. No, just the opposite in fact. Not even the Pharisees with all their zeal for torah, not even they meet the standard. Later in the sermon he'll go on to talk about the wide and narrow way that will lead Israel to destruction and the narrow gate that few can find and the narrow and difficult way beyond that leads to the kingdom. No, Jesus hasn't come to relax the standard. Not at all. But before we can go on we need to ask a couple of questions. When Jesus talks about “righteousness”, what does he mean? Well, for the Jews “righteousness” was bound up with torah, with the law and with God's covenant. A righteous person was someone who was faithful to God and to the covenant and that meant, fundamentally, that he was faithful in living the law that God had given his people. The name “Pharisee” means “separated one”. That's what Israel was supposed to be. The Lord had delivered Israel from slavery in Egypt to be his people and he gave them a law, he gave them torah, as a way of life that would separate them and that would make them distinct from every other people on earth. When the nations looked at Israel they were supposed to be moved to give glory to God. But for most of their history, the Israelites didn't do a very good job of being that separate and distinct people. They were selective in their obedience. They worshipped idols. And so just as he cast Adam and Eve out of the garden and out of his holy presence, the Lord cast out Israel and sent her in exile to Babylon. Righteousness means “covenant faithfulness” and if Israel wasn't going to be faithful to the covenant, then in order to be faithful himself to the covenant, the Lord would have enact the covenant curses that he promised would befall his people if they didn't keep their end of the covenant—if they were unrighteous. As I've said before fairly recently, the Pharisees knew all of this. More than that, they believed that the exile was, after a fashion, still ongoing. Because Israel was still ruled by pagans and because the Lord's presence had never returned to the temple. They desperately wanted an end to Roman rule and even more than that, they prayed for the Lord's return. But that wasn't going to happen as long as Israel was still unfaithful—still lacking in righteousness. So the Pharisees decided to set an example. They weren't just going to obey the law as best they could; they were going to live their whole lives as if they were priests in the temple. They wouldn't just keep themselves from sin. They'd keep themselves ritually pure at all times. They were ready for the Lord to return. If only they could get everyone in Israel just as ready! But not everyone in Israel was as interested in righteousness as they were. There were a lot of people who just weren't as serious about God's law as they were. But worse were the compromisers—the Jews who gradually assimilated to the pagan ways of the Greeks and Romans and the people who willingly and knowingly became traitors to the covenant: tax collectors and sinners. Think of it this way: The Pharisees saw themselves in the midst of a culture war. And they knew it wasn't the first time Israel had faced a culture war. And so their heroes were the righteous men of Israel's past culture wars. One of those heroes was Phinehas, one of Aaron's grandsons. In the book of Numbers we read how Balak, the King of Moab, had hired a prophet to curse the Israelites. But the prophet, Balaam couldn't do it. Every time he opened his mouth to curse the Israelites, the Lord caused blessings to spill out. So Balak, instead, sent a bunch of beautiful Moabite women to infiltrate the Israelite camp and to entice the men of Israel to worship the Canaanite god Baal with them. Isreal's first culture war. The men were enticed into sexual immorality and then into idolatry—those two always go hand-in-hand. But Phinehas, came upon one of the Israelite men in flagrante delicto with one of these women. Filled with holy zeal, Phinehas grabbed a spear and ran them both through together. That was the end of Israel's first culture war and Phinehas became a hero for his righteous zeal. But much more recently, the Pharisees looked back on the heroes of the Maccabean Revolt—about 160 years before. In those days Judah was ruled by Greeks. And the Greeks just sort of thought that because their culture was so superior to everyone else's, everyone would just assimilate given the chance. Think of Gus in My Big Fat Greek Wedding. “There are two kinds of people: Greeks and everyone who wish they was Greek.” But no matter how many temples or gymnasiums the Greeks built, the Jews wouldn't assimilate. Antiochus IV Epiphanes had enough of it and finally outlawed the law. If you circumcised your son, you and he would be executed. He defiled the Lord's altar by sacrificing a pig on it. In Second Maccabees we read a horrific story of seven brothers and their mother who were tortured and gruesomely martyred when they refused to eat pork. Jews were forced to offer sacrifices to Zeus. Mattathias Maccabeus was watching as one Jewish man caved into that pressure. The writer of First Maccabees tells us how Mattathias burned with zeal for the law, just like Phinehas had. He ran forward and killed the man at the altar, then turned and killed the King's soldier. That would kick off a revolt against the pagan Greeks. But the Maccabean revolutionaries didn't just go after their foreign rulers; like Mattathias they went after compromising Jews as well. They were the inspiration for the Pharisees. The Pharisees didn't have that kind of power. They couldn't force anyone to keep the law or to keep it better. But they had the same kind of zeal. They desperately wanted, they prayed for the Lord to return to Zion to destroy the Romans and all the other unrighteous pagans—and all the compromisers like the tax collectors and sinners in Israel, too. And—getting back to Jesus peaching on the hillside—and Jesus now says that even that kind of zeal, that kind of righteousness isn't enough to get folks into the kingdom. In other words, to the people who were coming to Jesus thinking he was making it easier—kind of like some modern liberal spirituality that you can shape to your own liking—Jesus says, “No. I didn't come to make it easier.” But then he condemns even the Pharisees. They were the most righteous people around and even they weren't going to make the cut. So what now? Imagine all the people holding their breath to hear what Jesus is going to say next. They really, really want to know. Before he ever started preaching, they'd seen him doing all the Messiah things: casting out demons, healing the sick and the blind and the deaf. They knew without a doubt that the God of Israel was somehow acting in and through Jesus, so they had to think that when he preached, he preached with authority and he spoke for God. He's got their attention now. Now they want to know what it means to be more righteous than even the Pharisees. So Jesus goes on and says, “You have heard it said to the people of old, ‘You shall not murder'; and anyone who commits murder shall be liable to judgement. But I say to you that everyone who is angry with his brother shall be liable to judgement; anyone who insults his brother with foul and abusive language will be liable to the lawcourt; and anyone who says, ‘You fool,' will be liable to the fires of Gehenna.” And Jesus keeps going on like this. If we skip down to 5:27—picking up just were today's Gospel ends—Jesus says something similar about adultery. “You have heard it said, ‘You shall not commit adultery.' But I say to you: everyone who gazes at a woman in order to lust after her has already committed adultery with her in his heart.” On and on. Divorce falls in Jesus sites too: Divorce is wrong. Marriage is a life-long covenant. Tell the truth, he says, and you won't need to make oaths for people to believe you. The law commanded justice and put limits on retaliation, but Jesus says, “Don't resist evil with violence”, “turn the other cheek”. “When someone wants to sue you and take your shirt, let him have your coat, too. When someone forces you to go one mile, go a second one with him.” And in verse 43 Jesus puts a cherry on top of all this. They knew that the law was about loving your neighbour, but then they got the idea that the only people who were their neighbours were their fellow Jews. Love your neighbours, yes, but hate your enemies—people like the Romans, the tax collectors, and the sinners who openly rejected God's law and covenant. Love your neighbours. Pray for God to smite your enemies. And Jesus says, “No! I tell you: love your enemies! Pray for people who persecute you!” Why? “So that you may be sons [and daughters] of your Father in heaven.” Do you want to have a share in the kingdom? Do you want to be a child of the Father? Do you want to know how to have a righteousness—a covenant faithfulness—greater than even the Pharisees? Do want people to glorify God when they see how you live? Then love the way that God loves. That's what righteousness has always been about: it's been about a people that conforms to the heart of God. Righteousness is about sinlessness, but it goes deeper than that and that's what the Pharisees and so many others in Israel had forgotten even though it was there all along: “Hear, O Israel, the Lord our God is one Lord. And you shall love the Lord your God with all your heart, soul, mind, and strength, and your neighbour as yourself.” Brothers and Sisters, this is what kingdom people look like in a culture war. They love the way God loves. This is the narrow gate, this is the difficult path that leads to the kingdom and life with God. It's hard. All we have to do is look around us. Things haven't changed much since Jesus preached this two thousand years ago. We're in the middle of a war ourselves and it seems like Christians are prone to the same two failures. There's a ditch on either side of the road. You fall into the ditch on this side when you give in and compromise. Whether it's the Judeans who went along with the Greeks, leaving their sons uncircumcised, eating pork, and making offerings to Zeus or the Christians today who give up and buy into the pagan world's notion that love is whatever you make it, anything goes, and we can all live and fellowship with God on our own terms. Brothers and Sisters, compromise with a godless and anti-gospel culture isn't the way. Jesus didn't come to make it easier to get into the kingdom, but there are a lot of people and churches today who think that the answer to the culture and to dwindling interest in the gospel is to lower the bar and to make it easier to think of yourself as a Christian. Appealing to the cultural moment might get you a few followers in the short term, but it will land you in the outer darkness, weeping and gnashing your teeth just as surely as the opposite error will. The opposite error—the ditch on the other side of the road—is Phariseeism. And that happens when we forget that the gospel wins not through violence and force but when Christians love the way that God loves. Brothers and Sisters, no amount of compelling, force, violence, or political power will ever move the heart of an unbeliever to give glory to God because of what they see in us. But in the midst of a culture war it's very easy for God's people to think that seizing the reigns of power is the answer. We'll do anything, compromise just about anything, team up with just about anyone no matter how ungodly they are, to get our hands on that power. And we can do it all with a zealousness like that of Phinehas or Mattathias that feels so right. We try to meld Caesar and Jesus together, forgetting that Caesars bloody and violent way is the opposite of the gospel, which conquers through love. You can't trust in Jesus and at the same trust in horses and chariots. You can't trust in Jesus and at the same time trust in political power. Jesus demands our allegiance and our trust—all of it and without compromise. And it's when we give him that full allegiance that we have the loving heart of God. It's when we're willing to follow Jesus as we turn the other cheek, as we give both our shirt and our coat, as we go the extra mile, even as we go to our own deaths, it's then that world takes notice and give glory to God. That's how the gospel captivates hearts and transforms the world. Brothers and Sisters, that's the narrow gate and the difficult path. Don't give up on righteousness when the going gets tough. And never forget that law is ultimately about loving God and loving our neighbours—everyone—the way God loves them—enough to give his own son. Love them as God does—even your worst enemy—even to point of sacrifice. That's how God once captivated your heart and it's how he will captivate theirs. Jesus stresses just how important this is. Going back to the end of our Gospel in Matthew 5:23 he says, “So, if you are coming to the altar with your gift and there you remember that your brother has a grievance against you, leave your gift right there in front of the altar, and go first and be reconciled to your brother. Then come back and offer your gift.” We probably miss the significance of this. To go to the temple in Jerusalem to make an offering to God was the peak of righteousness, of covenant faithfulness. This took precedence over everything else. No one. No. one. Would go to Jerusalem. And remember, Jesus is preaching in Galilee, a three day's journey from Jerusalem. No one would trek all that way, carrying their animal for sacrifice or buying one at an exorbitant price at the temple, wait their turn, and then standing there with the priest ready to make the sacrifice, suddenly realise they needed to go all the way back home to make something right with a brother or a sister. Yes, I think Jesus is using a bit of hyperbole here, but he wants to drive his point home, because this is how people—especially the Pharisees thought. If you were doing it for God, nothing else mattered. Think of the priest and the Levite in Jesus' parable, leaving a man for dead on the side of the road lest they become ritually impure. For all their talk of loving God, they'd forgotten just how much God loves us and they'd failed to live it out. That's why they grumbled when Jesus ate with tax collectors and sinners. They'd forgotten that all of heaven rejoices over a sinner who repents. No, says Jesus. Never think that you're honouring God if, at the same time, you're failing to love your neighbour the way God loves him. Never think you're doing God's work if, at the same time, you've compromised his call to faith and to faithfulness. Never think you're building the kingdom if, at the same time, you're compromising its principles. Instead, stop what you're doing and make things right. Go back and love your neighbour. Reconcile and make things right with him. Remember that you serve the God who gave his son out of love in order to reconcile sinful you to himself. Have that kind of love in your heart and let it shape every thing you do. Brothers and Sisters, every Sunday we recite those words of Jesus: “You shall love the Lord your God with all your heart, with all your soul, and with all your mind. This is the first and great commandment. And the second is like unto it, You shall love your neighbour as yourself. On these two commandments hang all the Law and the Prophets.” Don't just mindlessly say those words. Be shaped by them. Love God and love your neighbour with everything you've got and then you will have that righteousness greater even than that of the scribes and the Pharisees. Let's pray: O God, you have prepared for those who love you such good things as surpass our understanding: Pour into our hearts such love towards you, that we, loving you above all things, may obtain your promises, which exceed all that we can desire; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
From the Maccabean revolt (167 BC) to the destruction of the Temple in AD 70 by the Romans, other men rose up and claimed to be the Messiah, the long awaited savior of Israel. But something else happened long before this in Jewish history that was more significant. In today's episode we'll look at these events to see how they set the stage for John the Baptist to proclaim the true coming Messiah. https://longhollow.com/theforgottenjesuspodcastshownotes
We read the exciting chapter 2 of 1 Maccabees, comparing it to the story of Phinehas in Numbers 25:7-9, as well as in the light of Psalm 106: 26-28 and Hebrews 11. The problem of violence done by biblical heroes is considered, as well as the faithfulness and courage of Mattathias, the father of the Maccabean brothers.
On todays show Texas Jim delved into the historical context of the New Testament, focusing on the fall of the northern kingdom, the rise of the Parthian Empire, and the impact of Alexander the Great's Hellenization. The conversation highlighted the divide between Gentiles and Jews, the influence of Antiochus IV's persecution, and the Maccabean revolt. The speakers also explored the messianic expectations among Jews, the role of Herod the Great, and the cultural clash between Greek and Jewish traditions. The conversation emphasized the radical nature of Paul's message to unite Jews and Gentiles under Christ, despite the strong Jewish resistance to Hellenization. The discussion explores the cultural and religious expectations surrounding Jesus' message. Speaker 3 notes that Jews anticipated a physical king, while Gentiles, accustomed to emperor worship, found the concept of a personal God revolutionary. Glenn Cox highlights the shift from a warrior God to a teacher who dies for sins, emphasizing the resistance to this change. Speaker 4 adds that both Greeks and Jews expected a military hero, not a crucified king. The conversation also touches on the honor-shame culture and the implausibility of the Jewish and Greek movements without the resurrection. The speakers agree on the importance of historical understanding and express interest in future discussions. While the rest of us try to keep up but still Fascinating talk, don't miss it!
THE SO-CALLED silent centuries between the Book of Malachi and the Gospel of Matthew weren't as quiet as we've been taught.This month, the Iron and Myth crew discusses a fictionalized account of Judea's struggle for independence in the second century BC from the rule (and gods) of their Greek overlords by Iron and Myth regular and best-selling author Brian Godawa (Godawa.com), Judah Maccabee Part 1: Abomination of Desolation and Judah Maccabee Part 2: Against the Gods of Greece. Doug Van Dorn (DouglasVanDorn.com) and Dr. Judd Burton (BurtonBeyond.net) join Brian to discuss the historical and theological significance of the centuries between the Old and New Testaments, focusing on the story of Hanukkah and the Maccabees. We analyze the role of Antiochus Epiphanes, the Maccabean revolt, and the implications of these events on Jewish history and theology. Our conversation also explores the nature of historical fiction and how it can be approached from a truth perspective, emphasizing the importance of understanding divine authorities and principalities in the context of these narratives. Brian shares how he balances myth and history in biblical narratives, emphasizing the concept of ‘mytho-history' as a blend of mythological and historical storytelling. He explores the role of fiction in understanding scripture, the importance of cultural context, and how integrating non-biblical stories can enhance biblical narratives.
THE SO-CALLED silent centuries between the Book of Malachi and the Gospel of Matthew weren't as quiet as we've been taught. This month, the Iron and Myth crew discusses a fictionalized account of Judea's struggle for independence in the second century BC from the rule (and gods) of their Greek overlords by Iron and Myth regular and best-selling author Brian Godawa (Godawa.com), Judah Maccabee Part 1: Abomination of Desolation and Judah Maccabee Part 2: Against the Gods of Greece. Doug Van Dorn (DouglasVanDorn.com) and Dr. Judd Burton (BurtonBeyond.net) join Brian to discuss the historical and theological significance of the centuries between the Old and New Testaments, focusing on the story of Hanukkah and the Maccabees. We analyze the role of Antiochus Epiphanes, the Maccabean revolt, and the implications of these events on Jewish history and theology. Our conversation also explores the nature of historical fiction and how it can be approached from a truth perspective, emphasizing the importance of understanding divine authorities and principalities in the context of these narratives. Brian shares how he balances myth and history in biblical narratives, emphasizing the concept of ‘mytho-history' as a blend of mythological and historical storytelling. He explores the role of fiction in understanding scripture, the importance of cultural context, and how integrating non-biblical stories can enhance biblical narratives. The Gilberts' new book The Gates of Hell is now available in paperback, Kindle, and as an audiobook at Audible! Derek's new book Destination: Earth, co-authored with Donna Howell and Allie Anderson, is now available in paperback, Kindle, and as an audiobook at Audible! Follow us! X: @viewfrombunker | @sharonkgilbert | @derekgilbertTelegram: t.me/gilberthouseSubstack: gilberthouse.substack.comYouTube: @GilbertHouse | @UnravelingRevelationFacebook.com/viewfromthebunker Sharon's novels Winds of Evil and The Armageddon Strain are available now in paperback, ebook (Kindle), and audiobook (Audible) formats! Get signed copies of the first two books of The Laodicea Chronicles now at GilbertHouse.org/store! Thank you for making our Build Barn Better project a reality! The building has HVAC, a new floor, windows, insulation, ceiling fans, and an upgraded electrical system! We truly appreciate your support. If you are so led, you can help out at www.GilbertHouse.org/donate. —— Download our free app! This brings all of our content directly to your smartphone or tablet. Best of all, we'll never get canceled from our own app! Links to the app stores for iOS, iPadOS, Android, and Amazon Kindle Fire devices are at www.GilbertHouse.org/app. Please join us each Sunday for the Gilbert House Fellowship, our weekly Bible study podcast. Log on to www.GilbertHouse.org for more details. Check out our weekly video program Unraveling Revelation (unravelingrevelation.tv), and subscribe to the YouTube channel: YouTube.com/UnravelingRevelation. —— Special offers on our books and DVDs: www.gilberthouse.org/store. —— JOIN US AND SPECIAL GUEST CARL TEICHRIB IN ISRAEL! Our next tour of Israel is October 19–30, 2025 with an optional three-day extension to Jordan. For the latest information, log on to GilbertHouse.org/travel. Discuss these topics at the VFTB Facebook page (facebook.com/viewfromthebunker) and check out the great podcasters at the Fringe Radio Network (Spreaker.com/show/fringe-radio-network)!
Alternate Sermon Titles: Donkey Day or The King Who StopsScripture References: Matthew 20:29-34, Matthew 21:1-11, Isaiah 35:4-6, Psalm 118, Matthew 27 (Referenced)Intro: Welcome to this sermon! Today, we're looking at Palm Sunday, the start of Passion Week, Jesus' Triumphant Entry into Jerusalem. It's a pivotal moment described in all four Gospels. While often called Palm Sunday (though only John mentions palms), the focus might actually be on the donkey. This event showcases the unique nature of King Jesus – a king unlike any earthly ruler. We see the crowds finally giving Jesus praise, shouting "Hosanna!" (Save Now!), recognizing Him as the Son of David, the promised Messiah. But even in this moment of seeming triumph, Jesus reveals His true character and mission.Key Points:The King Who Stops for the Hurting (Matt 20:29-34):On His way to Jerusalem, knowing the immense weight of the week ahead (suffering, death, atonement), Jesus is interrupted by two blind beggars crying out, "Lord, Son of David, have mercy on us!"The crowd tries to silence them, wanting Jesus to have His moment.But Jesus stops. He doesn't brush them off. He asks, "What do you want me to do for you?"He shows compassion and heals them. This reveals the heart of our King – He has time for the marginalized, even amidst His most critical mission. He stoops down.The King Who Rides a Borrowed Donkey (Matt 21:1-11):Jesus deliberately fulfills prophecy (Zechariah 9:9) by choosing a donkey, not a warhorse.Palms symbolized military victory and nationalism (like the Maccabean revolt). The crowd wanted that kind of king – one to overthrow Rome.Jesus chose the donkey – a symbol of peace, humility, and service (a beast of burden). He was signalling a different kind of kingship, a different way of saving. He comes to carry burdens, not conquer with force.It wasn't even His donkey! He borrowed it, showing humility and dependence, yet also authority ("The Lord needs it"). He owns nothing, yet everything.The King Who Defies Expectations (Matt 21:10-11, Matt 27):The crowd acclaimed Him King, shouting "Hosanna!" (Save Now!), expecting a political/military Messiah to defeat Rome. They chanted Psalm 118 but added titles like "Son of David" and "King of Israel."Jesus' mission was different. He came to conquer a greater enemy: sin and death. He targeted hypocrisy within Israel, not just external oppressors.This disconnect led the same crowd, just days later, to shout "Give us Barabbas!" – choosing a violent insurrectionist over the humble King on a donkey. They preferred their expectations over the King they actually got.Jesus isn't a consultant or a vending machine fulfilling our demands. He is King.Conclusion: Palm Sunday reveals the heart of King Jesus. He is compassionate, stopping for the needy even on His "big day." He is humble, riding a borrowed donkey, signaling peace and service, not earthly power. He challenges our expectations, calling us not just to praise Him when He fits our mold, but to submit to Him as Lord even when His ways aren't our ways. He came to deal with our deepest problem – sin and death – through His own suffering and sacrifice.Call to Action: As we reflect on this King, let's examine our own hearts. Do we treat Jesus like a consultant or a vending machine, only following when it suits us? Or do we submit to Him as King, trusting His ways even when they don't align with our expectations? He is a King who can be trusted – one familiar with suffering, humble enoug Support the show*Summaries and transcripts are generated using AI. Please notify us if you find any errors.
THE SO-CALLED silent centuries between the Book of Malachi and the Gospel of Matthew weren't as quiet as we've been taught.This month, the Iron and Myth crew discusses a fictionalized account of Judea's struggle for independence in the second century BC from the rule (and gods) of their Greek overlords by Iron and Myth regular and best-selling author Brian Godawa (Godawa.com), Judah Maccabee Part 1: Abomination of Desolation and Judah Maccabee Part 2: Against the Gods of Greece. Doug Van Dorn (DouglasVanDorn.com) and Dr. Judd Burton (BurtonBeyond.net) join Brian to discuss the historical and theological significance of the centuries between the Old and New Testaments, focusing on the story of Hanukkah and the Maccabees. We analyze the role of Antiochus Epiphanes, the Maccabean revolt, and the implications of these events on Jewish history and theology. Our conversation also explores the nature of historical fiction and how it can be approached from a truth perspective, emphasizing the importance of understanding divine authorities and principalities in the context of these narratives. Brian shares how he balances myth and history in biblical narratives, emphasizing the concept of 'mytho-history' as a blend of mythological and historical storytelling. He explores the role of fiction in understanding scripture, the importance of cultural context, and how integrating non-biblical stories can enhance biblical narratives.
Overview:In this episode of Ryan and Brian's Bible Bistro, the hosts dive into the intriguing world of First Enoch, a pseudepigraphical text that has captured the curiosity of many within and beyond Christian circles. Ryan and Brian discuss its origins, content, and significance while addressing common questions about its relationship to the biblical canon and its historical context. This episode offers a fresh perspective, including Brian's first-time reading impressions, and aims to clarify what First Enoch is—and what it isn't.What is First Enoch?Defined as a pseudepigraphical book, meaning it's falsely attributed to Enoch, a descendant of Adam and father of Methuselah, who didn't actually write it.Likely composed between the 3rd century BC and post-New Testament times, with parts dated to the intertestamental period.Fits the genre of apocalyptic literature, characterized by divine guides and supernatural narratives (e.g., similar to Revelation and Daniel).Genesis 5:24 highlights Enoch's unique story: “Enoch walked faithfully with God; then he was no more, because God took him away,” sparking fascination as one of two Old Testament figures (alongside Elijah) not said to have died.Structure of First EnochComprises 108 chapters divided into five sections:Book of Watchers (Ch. 1-36): Focuses on fallen angels (sons of God) intermarrying with human women, producing the Nephilim (giants), and introducing evil via figures like Azazel.Similitudes of Enoch (Ch. 37-71): Explores angelology, the “Son of Man,” and divine judgment, with debated dating relative to the New Testament.Astronomical Book (Ch. 72-82): Details a solar calendar (364 days), contrasting with the Jewish lunar calendar, found in the Dead Sea Scrolls.Book of Dream Visions (Ch. 83-90): Recasts Israel's history through animal allegory (e.g., sheep as the righteous, boars as adversaries), ending with the Maccabean period.Epistle of Enoch (Ch. 91-108): Offers exhortations, an “Apocalypse of Weeks,” and additional Noah-related content.Why the Interest in First Enoch?Answers curious questions left open by canonical Scripture, such as the identity of the Nephilim (Genesis 6) and the origins of evil.Referenced in Jude 14-15 (quoting 1 Enoch 1:9), and possibly alluded to in 1 Peter 3:19-20 and 2 Peter 2:4-5, raising questions about its early Christian reception.Included in the Ethiopian Orthodox Church's canon (81 books total), with the only complete manuscript preserved in an Ethiopian language.Parallels in other texts like the Book of Jubilees and the Mormon Book of Moses fuel further intrigue.First Impressions and ObservationsBrian shares his initial reaction: First Enoch feels “wild” and disjointed compared to Scripture, lacking the Bible's narrative continuity and spiritual coherence.Ryan notes its appeal lies in sensationalism (e.g., YouTube videos about hidden knowledge), but it lacks the authoritative character of canonical texts.Key Passages Explored1 Enoch 20: Lists seven archangels (Uriel, Raphael, Raguel, Michael, Sariel, Gabriel, Remiel), expanding biblical angelology beyond Michael and Gabriel.1 Enoch 13:1-2: Enoch condemns Azazel for teaching humanity unrighteousness, casting him as a source of evil.1 Enoch 89:72+: Animal allegory depicts the rebuilding of Zerubbabel's temple, critiquing its inadequacy.1 Enoch 40: Four archangels praise God, reminiscent of...
Welcome back to Ryan and Brian's Bible Bistro! In this episode, your hosts Ryan and Brian dig into the rich imagery of Jesus as the Good Shepherd in John 10, but with a twist—they take a long, meandering path through the Old Testament to uncover the deeper context. From Genesis to the prophets, the shepherd motif isn't just about care and comfort (think Psalm 23); it's a complex tapestry of God's faithfulness, human failure, and ultimate redemption.Here's what's on the menu this week: Shepherds in the Bible: Ryan and Brian explore how shepherds pop up everywhere in Scripture—literally with Abel, Abraham, and Jacob tending flocks, and figuratively with leaders like Moses, David, and even God Himself (Genesis 49, Numbers 27). Sheep Without a Shepherd: A recurring Old Testament theme (1 Kings 22, Ezekiel 34, Zechariah 10) reveals the chaos of God's people under flawed human rulers—greedy, violent, and scattering the flock. Sound familiar? Jesus picks up this thread in Matthew 9 and John 10. God as the True Shepherd: Passages like Isaiah 40 and Jeremiah 23 show God stepping in where human shepherds fail, promising to gather His scattered sheep Himself. Spoiler: Jesus fulfills this in a big way. John 10 Unpacked: Jesus declares, “I am the Good Shepherd,” contrasting Himself with the “thieves and robbers” (greedy, violent leaders) who came before. Set against the backdrop of Hanukkah—the Feast of Dedication—this claim hits different, challenging even the heroic Maccabean legacy. Practical Bible Study Tips: Learn how to dig into Old Testament backgrounds to enrich your understanding of the New Testament. (Shoutout to Logos Bible Software for making it easier!)Ryan and Brian also share a hilarious real-life shepherd encounter from the Jesus Trail and reflect on how Jesus' voice still calls us today—unlike the noisy distractions of false shepherds. Plus, a nod to 1 Peter 5, where church leaders are urged to shepherd God's flock with care, not greed.Grab a coffee and join us at the Bistro as we connect the dots from ancient pastures to the eternal Shepherd who lays down His life for the sheep. Resources Mentioned: Check out Kenneth Bailey's books, Jesus Through Middle Eastern Eyes and his work on shepherds, linked at thebiblebistro.com. Visit our website for show notes, past episodes, and book recommendations—your purchases through our links help keep the Bistro brewing!Connect With Us: YouTube: Ryan and Brian's Bible Bistro Facebook: The Bible Bistro Website: thebiblebistro.comIf you enjoyed this episode, share it with a friend and tune in next Tuesday for more tasty theological bites. Thanks for stopping by the Bistro!
In this conversation, Jenny Mire welcomes award winning author Brian Godawa to the show. Brian dives into the story of Judah Maccabee and the Maccabean revolt, exploring the historical context, the significance of the Apocrypha, and the prophecies in the Book of Daniel. Brian discusses how these elements intertwine to provide a deeper understanding of Jewish history and its implications for Christian faith. In this episode, Brian also discusses the historical and theological significance of the Maccabean Revolt, the origins of Hanukkah, and the implications of Daniel's prophecies. The discussion wraps up touching on themes of spiritual warfare and the divine council, emphasizing the interconnectedness of earthly and heavenly realms, and what the church needs to do to step into her authority.You can find Brian at www.godawa.com Click here for Judah Maccabee Part 1
In this conversation, Jenny Mire welcomes award winning author Brian Godawa to the show. Brian dives into the story of Judah Maccabee and the Maccabean revolt, exploring the historical context, the significance of the Apocrypha, and the prophecies in the Book of Daniel. Brian discusses how these elements intertwine to provide a deeper understanding of Jewish history and its implications for Christian faith. In this episode, Brian also discusses the historical and theological significance of the Maccabean Revolt, the origins of Hanukkah, and the implications of Daniel's prophecies. The discussion wraps up touching on themes of spiritual warfare and the divine council, emphasizing the interconnectedness of earthly and heavenly realms, and what the church needs to do to step into her authority.You can find Brian at www.godawa.com Click here for Judah Maccabee Part 1
In this episode of Bible Over Brews, the hosts and guest Brian Godawa delved into the themes of God's silence during the intertestamental period, the significance of the Apocrypha, and the role of the Septuagint in understanding scripture. They explore the Maccabean revolt, the spiritual warfare between heavenly and earthly powers, and the character development in Godawa's new novel, Judah Maccabee. The conversation emphasizes the importance of narrative theology and the intersection of faith and history. In this conversation, Brian Godawa discusses the interplay between imagery, storytelling and cultural narratives, emphasizing how these elements can convey truths within different contexts. He explores the relationship between paganism and Christianity in storytelling, the role of superheroes as modern deities, and the ideological shifts in media influenced by DEI. Godawa also delves into the significance of historical context in storytelling, the impact of nihilism on narratives and the creative boundaries that shape his writing. Throughout the discussion, he highlights the importance of engaging worlds and the theological implications of his work, particularly regarding the Watchers in his novels. Chapters 00:00 Introduction to Bible Over Brews 02:03Brian Godawa's Writing Journey 05:53 Exploring the Maccabees and the Watchers 11:50The Intertestamental Period and God's Silence 17:59The Role of the Septuagint in Early Christianity 24:07 Theological Implications of the Apocrypha 30:00 Narrative Theology and Engaging with History 34:59 Understanding Territorial Gods and Their Influence 42:27The Abomination of Desolation: Historical Context and Prophecy 48:52Exploring the Book of Enoch and Its Significance 56:09The Complexity of Human Nature in Storytelling 01:03:10Imagery and Cultural Narratives 01:05:05Paganism vs. Christianity in Storytelling 01:06:25Superheroes as Modern Deities 01:08:48The Shift in Storytelling Ideology 01:11:09The Role of Banks in Media Ideology 01:12:19The Influence of Anti-Woke Sentiment 01:15:14Exploring Greek Mythology in Modern Media 01:18:51Nihilism in Contemporary Storytelling 01:20:55Creating Engaging Worlds in Storytelling 01:24:28The Allure of Time Travel Stories 01:27:46Exploring Time Travel in Storytelling 01:29:04The Role of Watchers and Angels in Fiction 01:30:52Prophecy and Time Travel: A Narrative Challenge 01:32:20Theological Boundaries in Creative Writing 01:34:41The Triumph of Christ Over Spiritual Powers 01:37:23Significance of Numbers in Biblical Context 01:41:45Crafting Engaging Narratives: Lessons from History 01:43:13Research and Creativity in Writing 01:48:31The Balance of Faith and Creativity 01:51:09Final Thoughts and Future Works
In this episode of Bible Over Brews, the hosts and guest Brian Godawa delved into the themes of God's silence during the intertestamental period, the significance of the Apocrypha, and the role of the Septuagint in understanding scripture. They explore the Maccabean revolt, the spiritual warfare between heavenly and earthly powers, and the character development in Godawa's new novel, Judah Maccabee. The conversation emphasizes the importance of narrative theology and the intersection of faith and history. In this conversation, Brian Godawa discusses the interplay between imagery, storytelling and cultural narratives, emphasizing how these elements can convey truths within different contexts. He explores the relationship between paganism and Christianity in storytelling, the role of superheroes as modern deities, and the ideological shifts in media influenced by DEI. Godawa also delves into the significance of historical context in storytelling, the impact of nihilism on narratives and the creative boundaries that shape his writing. Throughout the discussion, he highlights the importance of engaging worlds and the theological implications of his work, particularly regarding the Watchers in his novels. Chapters 00:00 Introduction to Bible Over Brews 02:03Brian Godawa's Writing Journey 05:53 Exploring the Maccabees and the Watchers 11:50The Intertestamental Period and God's Silence 17:59The Role of the Septuagint in Early Christianity 24:07 Theological Implications of the Apocrypha 30:00 Narrative Theology and Engaging with History 34:59 Understanding Territorial Gods and Their Influence 42:27The Abomination of Desolation: Historical Context and Prophecy 48:52Exploring the Book of Enoch and Its Significance 56:09The Complexity of Human Nature in Storytelling 01:03:10Imagery and Cultural Narratives 01:05:05Paganism vs. Christianity in Storytelling 01:06:25Superheroes as Modern Deities 01:08:48The Shift in Storytelling Ideology 01:11:09The Role of Banks in Media Ideology 01:12:19The Influence of Anti-Woke Sentiment 01:15:14Exploring Greek Mythology in Modern Media 01:18:51Nihilism in Contemporary Storytelling 01:20:55Creating Engaging Worlds in Storytelling 01:24:28The Allure of Time Travel Stories 01:27:46Exploring Time Travel in Storytelling 01:29:04The Role of Watchers and Angels in Fiction 01:30:52Prophecy and Time Travel: A Narrative Challenge 01:32:20Theological Boundaries in Creative Writing 01:34:41The Triumph of Christ Over Spiritual Powers 01:37:23Significance of Numbers in Biblical Context 01:41:45Crafting Engaging Narratives: Lessons from History 01:43:13Research and Creativity in Writing 01:48:31The Balance of Faith and Creativity 01:51:09Final Thoughts and Future Works
Could Zechariah 14:4-5 be hinting at a literal event or is it all symbolic? Explore this fascinating debate with us as we unpack one of the Bible's most intriguing prophecies. You'll gain insights into the contrasting views that shape our understanding of these verses: from the belief in a physical return of Jesus to the Mount of Olives to the amillennialist perspective that sees symbolic representations linked to historical events like the Maccabean wars and Roman sieges. Join our exploration into the theological implications of these interpretations and what they might mean for the question of an actual versus a spiritual kingdom.Support the show
Send us a textThis lecture by Rabbi Yisroel Bernath intertwines the historical story of Rabbi Leibel Alevsky's battle for public menorahs in Cleveland with the Maccabean revolt against Hellenist assimilation and the Torah portion Mikeitz. Rabbi Bernath explores the recurring theme of Jewish pride, from Joseph's unwavering identification as a Hebrew to the courage required to light public menorahs in defiance of opposition. The menorah, a symbol of both religious freedom and Jewish pride, challenges us to stand tall in our identity even when faced with societal pressures, reminding us that Jewish pride is the key to Jewish survival.Key TakeawaysJewish Pride in Action: Rabbi Leibel Alevsky's public menorah in Cleveland represents a modern-day Maccabean stand for Jewish dignity, despite opposition from both Jewish and non-Jewish communities.Freedom vs. Assimilation: Chanukah is not just about freedom from oppression but also about resisting the allure of assimilation and holding onto one's identity amidst societal pressures.Lessons from Joseph and Moses: The Torah portion Mikeitz contrasts Joseph's unwavering pride in his Hebrew heritage with Moses's initial identification as an Egyptian, illustrating the enduring importance of self-identification with one's faith and people.Symbol of Freedom: The public menorah is not merely a religious symbol; it is a universal symbol of freedom, shining a light against the darkness of cultural erasure and assimilation.Generational Responsibility: Just as we nurture self-esteem in our children, we must nurture Jewish self-esteem, inspiring pride in their heritage and identity.Sign up for Kabbalah of Mental Wellness HERE https://ndg.chabadsuite.net/civicrm/event/register?reset=1&id=61Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi
What is Hanukkah? A military victory by Maccabean heroes? A miracle of light in the darkest of times? This year it's something more complicated. In this episode Donniel Hartman and Yossi Klein Halevi consider how Hanukkah's classical Zionist narrative of power and sovereignty was challenged by October 7th, and how the Festival of Lights has changed again after Israel's recent war victories. This episode is sponsored by Lois Kohn-Claar and Gary Claar. JOIN OUR EMAIL LIST FOR MORE HARTMAN IDEAS Thoughtful debate elevates us all. Partner with us to continue these important conversations. Make a gift now.
As I dust off my menorah for Hanukkah, I find myself reflecting on the deeper significance of this festival amidst the chaos of contemporary life. Join me as I grapple with the age-old struggle of balancing work, family, and faith. The ancient story of the Maccabean revolt against the Seleucid Empire isn't just about historical heroics—it's a reminder of the enduring Jewish spirit and the continued relevance of our traditions. This episode takes you through my personal reflections on the pressures and distractions of modern society, from holiday traffic and the temptations of materialism to the allure of technology, all of which can overshadow the holiday's true essence.As we gather around the menorah, let's explore the teachings of Rav Hirsch and Rav Yerucham, seeking to imbue our lives with the profound meaning of Hanukkah. We'll ponder how to maintain meaningful connections with family and community while resisting the pull toward superficial pleasures. Get ready to reflect on the deeper flames of spirituality and tradition, igniting conversations that matter. Whether it's contemplating how to navigate the complexities of daily life or striving to keep the Jewish flame alive, this episode promises insights that resonate far beyond the holiday season.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!Elevate your impact by becoming a TMC Emerald Donor! Your much-needed backing is crucial for our mission of disseminating the wisdom of the Torah. Join today for just $18.00 per month. (Use your maaser money!) https://buy.stripe.com/00g8xl5IT8dFcKc5ky---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly talk on the week's Parsha. Listen on Spotify or 24six! Access all Torah talks and listen to featured episodes on our website, themotivationcongregation.org ----------------Questions or Comments? Please email me @ michaelbrooke97@gmail.com
In this episode, we honor the upcoming festival of Hanukkah by traveling to the area of Modi'in in search of the long-lost "Tomb of the Maccabees" described in the Book of Maccabees and the writings of Josephus.
Thank you for joining us for the Jesse Tree this Advent on the Jesse Tree! Each day you will meet another key figure from the Bible in God's great story of love told through Salvation History. To follow along, we encourage you to download and print this FREE SET OF JESSE TREE ORNAMENTS designed specifically for this version of the Jesse Tree. Color and display as you count down the days to Christmas! Get the free ornaments here: https://catholicsprouts.myflodesk.com/jesse-tree-ornaments Find fun, meaningful, faith-filled projects for your own family in the Catholic Family Resource Library. https://catholicsprouts.com/catholic-family-resource-library-signup/ Catholic Sprouts is a production of Spoke Street Media. For more great Catholic podcasts, check out spokestreet.com
As we recall the miraculous story of the Maccabean victory this year, the ongoing Israel-Hamas war highlights challenging questions of national and individual identity. How do we see ourselves in relation to our enemy in times of conflict? In this episode of TEXTing, Elana Stein Hain and Christine Hayes study a text from Bereshit Rabbah about how we compare ourselves to our enemies and discuss how those comparisons influence who we are and who we imagine ourselves to be in war. Episode Source Sheet You can now sponsor an episode of TEXTing. Click HERE to learn more. JOIN OUR EMAIL LIST FOR MORE HARTMAN IDEAS
Join us as we explore Daniel's vision in Chapter 8, a powerful prophecy that symbolizes the rise and fall of empires, including the Medo-Persian and Greek. This episode delves into the historical fulfillment of these visions, focusing on the Maccabean revolt and the oppressive actions of Antiochus IV Epiphanes, who desecrated the temple and fulfilled the prophecy of the abomination of desolation. We'll discuss how these events not only illustrate the past but also foreshadow future prophecies, such as the coming of the Antichrist. Discover the hope and perspective that Daniel's book offers to the Israelites and how it encourages a biblical lens on current events, especially concerning Israel.Eastland is a Place to BelongEastland Baptist Church is located in Tulsa, Oklahoma. We are a welcoming and close-knit family community that loves to care for each other through the Church. We strongly believe in loving and supporting each other and our neighbors. Our members don't just attend our Church; they feel a strong sense of belonging.Join UsFind service times and our location at https://www.eastlandbaptist.org/join.Connect with UsWebsite: https://www.eastlandbaptist.orgFacebook: https://www.facebook.com/eastlandbaptisttulsaInstagram: https://www.instagram.com/eastlandbaptistTo support the ministry of Eastland Baptist Church, tap here: https://www.eastlandbaptist.org/give.
Children of Abraham Galatians 3:1-14 by William Klock Have you ever heard of Charles Blondin? He was a French acrobat, daredevil, and tight-rope walker in the middle of the Nineteenth Century. He is most famous for crossing the Niagara Gorge, just above the falls, walking a tight-rope in 1859. He was the first person to do so. And it drew a crowd, so he did it again and again and again. But to keep the crowds coming back he had to keep finding new and more impressive ways to walk the tight-rope across the gorge. He crossed walking backwards. He crossed while blindfolded. He crossed pushing a loaded wheelbarrow. He crossed while walking the tight-rope on stilts. He once carried a chair with him, balanced the chair on a single leg on the rope, then stood on the chair. Another time he stopped mid-rope, cooked himself an omelet (Yes, I'm also struggling to figure out how he did that), ate the omelet, and then continued to the other side. But, I think, his most impressive feat was crossing Niagara Gorge on a tight-rope while carrying his manager. I mean, in terms of physical challenges, that was probably one of the easier things Blondin did. The impressive bit is that his manager trusted him enough to be part of the stunt. So picture Charles Blondin on a tight-rope, crossing Niagara Gorge with his manager—his name was Harry Colcord—on his back. But then imagine, Harry, halfway across, telling Blondin to stop and put him down. “This has been nice, and I know you told me not to look down, but I did. And the water is churning away way down there as it gets ready to go over the falls and, well, I think I'd feel better if I got off your back and got myself across the tight-rope alone.” Imagine what Blondin would have said to him. “You witless fool!” Well, that's what Paul writes to the churches in Galatia, having heard that they're talking about getting circumcised. Look at Galatians 3:1-5. You witless Galatians! Who as bewitched you? Messiah Jesus was portrayed on the cross before your very eyes! There's just one thing I want to know from you. Did you receive the Spirit by doing the works of torah, or by hearing and believing? You are so witless! You began with the Spirit, and now you're ending with the flesh? Did you really suffer so much for nothing—if indeed it is going to be for nothing? The one who gives you the Spirit and performs powerful deeds among you—does he do this through your performance of torah, or through hearing and believing? So chapter 2 ended with Paul writing about the faithful son of God, who loved me and gave himself for me. He's reminded them of the cross and now Paul launches into his main argument with that violent image of the cross at the forefront. “Messiah Jesus was portrayed on the cross before your very eyes!” It's hard to say exactly what Paul means by that. When he was there, did he give them a graphic description of Jesus' crucifixion? Maybe. But everyone in the Roman world knew about crucifixion. I think it's safe to say that pretty much everyone had seen a crucifixion at some point. They knew how awful it was. Whatever it means that the cross was displayed to them, Paul's point is that the Galatians knew all about Jesus and the cross and they should have understood how it had changed everything. They should have understood how it turned everything Jews thought about their identity and everything about the rule of torah upside-down. Jesus' death changed everything. Paul had taught them that. When he'd left them, they understood all of this—or so he thought. But now—they're talking about getting circumcised. He's utterly flabbergasted. How could this be, so he practically shouts at them, “You witless Galatians!” I thought I knew you, but now this? Has someone cast a stupid spell on you? Jesus and the Spirit got them halfway across the tightrope, but now they're looking down at the long drop and the churning waters and thinking that maybe they should play it safe and go the rest of the way with torah instead. And Paul's point: Torah never would have got you this far. Don't be stupid. Let Jesus and the Spirit take you all the way. He's got one question for them, but it spills out as six. Who has bewitched you? Did you receive the Spirit through the torah or through hearing and believing the gospel? Again, are you really this dumb? Having begun in the Spirit, are you going to end in the flesh? Have you suffered so much for nothing? And, did God give you his Spirit and has he done powerful things amongst you because you obeyed torah or because you heard and believed? It all boils down to one question. Paul asks them to consider everything that's happened to them since he first visited them and proclaimed the good news about Jesus the Messiah. He asks them: “Did all that happen because you were keeping the Jewish law?” Of course, the answer is a resounding “No!” Everything that had happened to them had happened through the power of the gospel and the giving of the Spirit as they listened and believed. And when Paul says that, he makes sure to put all the stress on the gospel and on the Spirit and none on them. The gospel was proclaimed, they believed—and then they discovered that it was actually all along the Spirit already at work amongst them. That's the point here. Their lives had been transformed by the Spirit and the Spirit was doing amazing things in their churches, not because of anything they had done—and certainly not because they'd decided to start living according to the Jewish law. Up til now, they hadn't even considered doing that. So, no, none of this had happened because of their works. Just the opposite, their works were actually the work of God's Spirit in them—a gift they'd received, a new life into which they'd been plunged when they believed the good news and were baptised in the Messiah. Their new life had begun with the Spirit. So why, O why, Paul wants to know, are they now turning back to the flesh? Now, we should pause here and ask what Paul means when he writes about Spirit and flesh. The Spirit is God's Spirit, but for Paul it sort of becomes a shorthand for new life and new creation. The Spirit is the down payment on the resurrection life of the new world that God has promised. The life of the Spirit is a preview of what life will one day be like when God finally sets his creation (and us!) fully to rights. The Spirit is a preview in the sense that we now have a taste of that life, but the Spirit, through his work in us, also gives the world a preview of what God's new world will be like. Think about that. The Church is—or it should be—a preview of the age to come, of God's new creation. On the other hand, the “flesh” for Paul is shorthand for the corruption, decay, and death of the old age—it's shorthand for life without the redeeming work of Jesus and the renewing work of the Spirit. But, too, Paul also writes about the Jewish people “according to the flesh”—Abraham's biological descendants marked out with the sign of circumcision in their flesh. To be clear, though, when Paul talks about flesh and Spirit, he is absolutely not using these works in the sense of the Greek philosophers—whose ideas persist today—who thought the physical word or the physical body (the flesh) was some bad thing and that the spirit was some good, non-material essence—the real us—that needs to be set free. For Paul, we can think of “flesh” as representing the old age dominated by sin and death and “Spirit” as representing the life of god's new creation. So obviously the Spirit is important. The Spirit shows that the promises made to Abraham have finally come true through the death and resurrection of Jesus. The Spirit is the evidence of the gospel doing its work. This is why, for example, the Pentecostal and Charismatic idea that separated the gift of the Spirit from belief in the gospel is such a problem. (If Paul had been alive in the early Twentieth Century he would, I expect, have written an equally sternly worded epistle to them.) The Spirit is not an add-on to life in Jesus—as if you can believe in Jesus now and receive the Spirit at some later time—or even not at all. To believe the gospel is to trust in Jesus the Messiah, not just for the forgiveness of sins—as if that's all there is to gospel. To believe in the gospel is to become part of God's promised new creation, to be plunged into the Spirit so that the very life of God himself makes us new. To be in the Messiah is to have the Spirit in you. You cannot separate the two. Anything less than that is, as Paul would put it, “flesh” and, Brothers and Sisters, the gospel which begins with the Spirit ends in the Spirit. It will never leave us stuck in the flesh. The Lord does not deliver you from bondage in Egypt only to leave you stuck in Egypt. He leads you through the Red Sea and into the promised land. So, to sum up so far: We live the life of the Spirit not because of anything we've done, but because we have heard and believed the good news about Jesus, crucified and risen. Even then, the fact that we have “heard” it, is because the Spirit was already at work in us. Now, lets move on to verse 6. Paul writes: It's like Abraham. “He believed God, and it was counted to him for righteousness.” So you know that it's people of faith who are children of Abraham. Remember what I talked about last week. Why was Abraham so important to Paul? Because the story of redemption begins with him. He's the model for all of God's people thereafter. The Lord spoke into a world completely lost in the darkness of paganism and he called Abraham: “Go to the land I will show you and I will give you a family and an inheritance.” It was a crazy promise made by a strange God, but Abraham believed—he trusted—and the Lord established a covenant with him and with his children. Through them, the Lord would, one day, drive away the darkness and set the world to rights. I said last week, that's what “righteousness” is about for Paul. It's about membership in this covenant family of God. For the Jews in Paul's day the human race was divided into two groups: the Jews were the “righteous”, the “sinners” were everyone else. It began with Abraham—long before there was ever a torah or, for that matter, even before circumcision. The Lord established a covenant with Abraham because of faith and—here's the key point for Paul here that stands like a mountain over this whole passage—it is this faith, this trust in the Lord that marks out Abraham's family. It's the faith people, not the circumcision people who will inherit God's promises. Imagine Paul pointing his finger at the Galatians—most of whom were gentiles—as he says this. He's saying, “This means you.” They—gentile believers renewd by God's Spirit— they were the sign that God's promises to Abraham were finally coming true. He goes on in verse 8: The scriptures foresaw that God would justify the nations by faith, so it announced the gospel to Abraham in advance, when it declared that ‘the nations will be blessed in you.' So you see, the people of faith are blessed along with faithful Abraham. God's promises were a lot bigger than Abraham. Again, God began a project with Abraham, through which he intended to bring the whole world—the nations—out of the darkness of sin and death. And Paul could point to these gentile believers in Galatia and say, “See! You are living proof of the faithfulness of the God of Israel. In you, the blessing promised to Abraham has begun to reach the nations. Brothers and Sisters, the same goes for us. Some of my ancestors were Jews, but most of them were pagans who worshipped oak trees. They heard the good news about Jesus, the Spirit got hold of them, they believed, and the Spirit led them out of the darkness and made them sons and daughters of Abraham and inheritors of his promise. You and I are proof that God is faithful to do what he promised. And that's Paul's next point. It's God who is faithful. The promises weren't fulfilled because Abraham's family was faithful. Some of them were, but on the whole, Israel failed miserably. Look at verses 10-12: Because, you see, those who belong to the “works-of-the-law” camp are under a curse. For it is written, “Cursed is everyone who does not stick fast by everything written in the book of the law, to perform it.” But because nobody is justified before God in the law, it's clear that “the righteous shall live by faith.” The law, however, is not by faith; rather “the one who does them shall live by them.” We know that the “faith people” are justified—that means they're the ones counted as “righteous”, as God's people—because those who put their stock in doing the Jewish law, well, they're under a curse. Paul quotes Deuteronomy 27:26, “Cursed is everyone who does not stick fast by everything written in the book of the law, to perform it.” Now, Paul's point isn't that it's impossible to keep the law, so don't bother trying. What he's saying is that if—like the agitators in Galatia or the people from James in Antioch—if you decide to go down the road of circumcision, well, that's just the first step. There are 612 other commandments you'll have to follow and not even the agitators, not even these “circumcision people” were doing all of that. Torah is all or nothing. Here's where Paul is going with this. He's telling the story again. I think we miss that because we've been trained to think in terms of abstract doctrinal propositions, but for Paul it was all about the story of God and his people. It began with Abraham and the family that the Lord miraculously gave him to carry forward his promises to the nations, but along the way the story shows that Abraham's family was infected with the same sin problem as the rest of the human race—the very same problem God's promises were meant to heal. This is the lens through which the Jews of Paul's day saw themselves. The Essenes at Qumran—the people responsible for the Dead Sea Scrolls—they're a great example of this. They saw that Israel was broken and fallen, disloyal and incapable of carrying forward the Lord's promises. They believed that the Lord was, secretly through them, launching his new covenant to set everything right. Their scroll on torah (4QMMT) sums it all up. First there was a time of blessing under David and Solomon, but King Jeroboam sinned and his successors down the line through Zedekiah kept sinning and that brought the curse of Deuteronomy 27 on the nation. Deuteronomy—Moses reiteration of the law before the Israelites crossed into the promised land, it promised blessing if the people trusted the Lord and a curse if they were unfaithful. So the Lord did what he promised. He caused them to be carried way into exile and, even though the people had returned from exile to the promised land, the curse continued—for another five hundred years. Being ruled over by godless gentiles like the Romans was the proof. What Israel needed was a new covenant. Now, the Qumran community was unique in thinking that they were the people of that new covenant, but most other Jews would have agreed with the basic outline of the story. The angry Pharisees who wrote the Palms of Solomon and the Maccabean martyrs would have agreed. Ezra and Nehemiah and Daniel said the same thing: God's people, even after some of them had returned to Jerusalem, they were still sinful, still in “exile”, still “slaves in our own land”. The promises of Deuteronomy 30, the promises that would come true if Israel were faithful, they had never happened. Isaiah's promises of everything set to rights was only a dream. Deuteronomy warned of that if Israel was unfaithful she would fall under a curse and Paul and his fellow Jews saw that curse happening in their own day. Oppression by the pagan Romans was the current iteration in a long line back to Babylon. So Paul sums up the problem in verse 11 when he says that nobody is justified before God in the law, so “the righteous shall live by faith”. He's quoting Habakkuk there. But that was the big question for Paul and his fellow Jews. There were these big promises. Habakkuk said the righteous shall live by faith, but how were they supposed to get there? No matter what Israel did, no matter how many reform movements came along, Israel was stuck in unfaithfulness and living under the curse. Buckling down, like the Pharisees, and doing the law even harder wasn't working. That's why Paul quotes Leviticus 18:5: “You shall therefore keep my statues and my rules; if a person does them, he shall live by them: I am the Lord”. There's a promise there, but pretty much everyone by Paul's day had lost hope. Yes, if we keep the Lord's statues we will live, but no matter what we do and no matter how hard we try, we fail. So Paul throws up his hands in despair and, I think, most other thoughtful Jews of his day would have thought the same way. What more can we do? But as discouraging as this story might seem, if you really believed that all of Israel's woes were the curse promised in Deuteronomy 27, there was hope that one day, somehow the blessing of Deuteronomy 30 would happen—including God's renewal of his people by his Spirit. And so, while his fellow Jews felt the weight of Leviticus 18:5, Paul saw the beginnings of hope there. This was the Lord's promise and the Lord is faithful. Paul saw it pointing to a new covenant and a new way of keeping the law—one that would finally work. This—this new thing—is what Paul saw had happened—was happening—through Jesus the Messiah. He goes on in verses 13 and 14: The Messiah redeemed us from the curse of the law, by becoming a curse on our behalf, as it is written, “Cursed is everyone who hangs on a tree.” This was so that the blessing of Abraham could flow through to the nations in Messiah Jesus—and so that we might receive the promise of the Spirit, through faith. Paul saying, “It seemed hopeless, but look what God has done! The curse that Deuteronomy promised has been borne by the Messiah. Jesus can do that, because—remember—the king represents his people. That's why I stressed last week that it's not just the promise to Abraham that's important, but that we also remember how David, the King, was incorporated into the promise as well. So Jesus the Messiah, the King came to the place where the pagans, agents of the curse, were oppressing his people and he took the curse on himself. And he didn't do it in some abstract way. It was obvious. It was unmistakable. The cross was the great symbol of Roman oppression and brutality. Jesus literally took Israel's curse on himself when he died on the cross. Israel, through her unfaithfulness, had become like a logjam in the river of God's blessing, so Jesus the King became, himself, a literal son of Abraham and bore Israel's curse himself, thereby becoming the conduit for God to pour out his Spirit. He cleared the logjam. This is what Paul means in verse 14 when he writes that the blessing of Abraham could flow through to the nations in Messiah Jesus”. That's the first result of Jesus' death on the cross. The second thing he did was to renew God's covenant. This is what the prophets had promised. The Lord wasn't just going to let Israel rot away as a logjam in the river or even bypass Israel. Through Jesus, God poured out his Spirit on Israel, giving them a new way to keep his law, so that they could, again and as he intended, be the river carrying his blessings to the nations. That's why Paul says we, meaning he and his fellow Jews who believed the good news about Jesus, we “might receive the promise of the Spirit through faith”. God has dealt with the logjam created by the law and the unfaithfulness of Israel and he's done so through Jesus' death and through the pouring out of his Spirit. And now Paul and his fellow Jewish missionaries are like the river, freed of the logjam, rushing out to carry the light and life of God to the nations. For Paul, the mission to the gentiles and the fact that in Jesus, the gentile and Jewish believers were worshiping and eating and gathering around the Lord's Table together as one family, this was proof that God is faithful to do what he has promised. That's as far as we'll go today with Chapter 3. These verses have a reputation for being notoriously difficult, but a lot of that is because for a very long time we've tried to read what Paul says here as abstract doctrinal propositions, when what Paul is really doing is telling the story of God and his people. Paul does it that way in part because it puts the faithfulness of God to his promises front and centre and gives us reason to believe him and to trust him, but Paul also puts this all in terms of this great story of redemption, because it shows us our place in the story. When we look at this in terms of the story, what stands out in the middle of it is that we are, by faith in the Messiah, members of Abraham's promised family. By faith in Jesus the Messiah, not by circumcision or torah or anything else. By faith in Jesus the Messiah. Getting that right was the solution to the problems in Galatia. Think about that. When we think about Christian identity, how often do we think of in terms of being sons and daughters of Abraham? This was a really, really big deal for Paul. And as much as we sang the song about Father Abrahamwhen we were kids in Sunday School—I am one of them, and so are you—this theme is almost entirely ignored down through the history of the church. We even have a whole school of recent evangelical theology committed to the idea that only ethnic Jews are children of Abraham. But this truth, that we are children of Abraham and heirs of God's promises to him, it's absolutely essential to Paul. So much so, that for him the gospel stands or falls on this truth. It means that we're part of the story and it means that as God pours his Spirit into us and makes us his temple, we see his faithfulness to his promises. Think on that as you come to the Lord's Table this morning. We eat the bread and drink the wine as one family in fulfilment of the promises that the Lord made so long ago to Abraham. We are brothers and sisters, because Jesus has, by his grace, grafted us into this family. The simple fact that we are here together and that God has poured his Spirit into us, is proof of his faithfulness. So eat the bread and drink the wine, look around at your brothers and sisters, remember our place in this story, and have faith, believe, trust. We live in difficult days and like, Charles Blondin's manager, sitting on his shoulders and looking down at the long drop and the churning waters, we might be tempted to get down and walk the tightrope ourselves. Brothers and Sisters, keep the faith, keep trusting in the God who has proved himself faithful. Jesus and the Spirit have brought us this far and Jesus and the Spirit will see us through to the end. Let's pray: Gracious Father, who keep us steadfast in faith, we pray. We are fickle, but you have proved yourself faithful. Remind us always of the great story into which you have grafted us so that we live in your faithfulness, redeemed by your Son and renewed by your Spirit. Give us grace to trust and obey you and to be your river of gospel life flowing to the nations. Through Jesus we pray. Amen.
Welcome to the Maccabean Revolt period! Jeff Cavins joins Fr. Mike to introduce the tenth biblical period in our journey, which begins with the Greek oppression of the Jews under Antiochus Epiphanes, and ends with Herodian rule of the Holy Land. Jeff and Fr. Mike walk us through the key events of this period, highlighting the zealous response of the Maccabean family, the celebration of Hanukkah, and the heroic martyrdom of Jews who would not betray their religious identity in the midst of persecution. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.
THE BOOK OF 1 ENOCH has become a source of controversy among Christians. Regardless of your view of the book, it's undeniable that it was known to the apostles and the early church, who generally had a favorable view of it. On the one hand, 1 Enoch is not in the Bible. There are good reasons for that; there are internal contradictions and details that are contrary to scripture. We agree with the early church, which, guided by the Holy Spirit, excluded 1 Enoch from the canon of scripture (except in the Ethiopic church). On the other hand, 1 Enoch had a profound influence on New Testament (i.e., Christian) theology and was even quoted directly (Jude 14–15 is a quote from 1 Enoch 1:9). So, going forward, we will read from and comment on the Book of 1 Enoch on the last Sunday of each month. This month, we introduce the book and its five sections: The Book of Watchers (Chapters 1–36) — completed by about 300 BCThe Book of Parables (Chapters 37–71) — completed by about 4 BCThe Book of Luminaries (Chapters 72–82) — completed by about 200 BCThe Book of Dreams (Chapters 83–90) — written during Maccabean period (163–142 BC)Note: This includes the Animal Apocalypse (Chapters 85–90)The Epistle of Enoch (Chapters 91–108) — between 170 BC and 100 BC We discuss the authorship of Enoch, which can be traced to a group of Jews who returned from Babylon in the 5th century BC with a belief that the next phase of history was the construction of the temple prophesied by Ezekiel (Ezekiel chapters 40–42). They encountered resistance from the Zadokite priesthood in Jerusalem who believed that the age of prophecy had ended, and that salvation would come through their faithful adherence to the Law of Moses—keeping the feasts and performing the sacrificial rituals. The Enochians, on the other hand, believed that the world had been so corrupted by rebellious “sons of God”—the sinful angels mentioned by Peter (2 Peter 2:4) and Jude (Jude 6–7)—that only God's direct intervention would put things right. That's the premise of the Book of 1 Enoch. As we go though it, we'll highlight the concepts that are brought forward in the New Testament. We are reading from the Hermeneia Translation of 1 Enoch by George W. E. Nickelsburg and James VanderKam. You can get a copy at Amazon (https://amzn.to/4dRPpkF), or borrow it online from the Internet Archive (https://bit.ly/1enoch). The SkyWatchTV store has a special offer on Dr. Michael Heiser's two volume set A Companion to the Book of Enoch. You can get volumes 1 (covers chapters 1–36) and 2 (chapters 37–71), plus the R. H. Charles translation of 1 Enoch and a DVD interview with Dr. Heiser about the relevance of 1 Enoch today for just $35 plus shipping and handling. Go here: https://bit.ly/heiser-enoch. Follow us! • X: @gilberthouse_tv | @sharonkgilbert | @derekgilbert• Telegram: t.me/gilberthouse• YouTube: @GilbertHouse | @UnravelingRevelation• Facebook.com/GilbertHouseFellowship SOLIDARITY MISSION TO ISRAEL! We are returning to Israel November 6–13, 2024 to bear witness to what's happened there since the war with Hamas began. We plan to visit Hostage Square in Tel Aviv, Sderot, the site of the Nova Music Festival, and the important sites in Jerusalem like the Temple Mount, Mount of Olives, and the historic locations of the Crucifixion and burial tomb of Jesus. If you are interested, email us: info@gilberthouse.org. For the latest information, go to GilbertHouse.org/travel. Our 2025 Israel tour features special guests Timothy Alberino, Dr. Judd Burton, and Doug Van Dorn! We will tour the Holy Land March 25–April 3, 2025, with an optional three-day extension in Jordan. For more information, log on to www.gilberthouse.org/travel. Thank you for making our Build Barn Better project a reality! Our 1,200 square pole barn now has HVAC, a new floor, windows, ceiling fans, upgraded electric service, and insulation. We're now producing programs out there. Thank you for your support! If you are so led, you can help out at GilbertHouse.org/donate. Get our free app! It connects you to these studies plus our weekly video programs Unraveling Revelation and A View from the Bunker, and the podcast that started this journey in 2005, P.I.D. Radio. Best of all, it bypasses the gatekeepers of Big Tech! The app is available for iOS, Android, Roku, and Apple TV. Links to the app stores are at www.gilberthouse.org/app/. Video on demand of our best teachings! Stream presentations and teachings based on our research at our new video on demand site! Check out our online store! www.GilbertHouse.org/store is a virtual book table with books and DVDs related to our weekly Bible study. Take advantage of our monthly specials! Our favorite Bible study tools! Check the links in the right-hand column at www.GilbertHouse.org.
THE BOOK OF 1 ENOCH has become a source of controversy among Christians. Regardless of your view of the book, it's undeniable that it was known to the apostles and the early church, who generally had a favorable view of it. On the one hand, 1 Enoch is not in the Bible. There are good reasons for that; there are internal contradictions and details that are contrary to scripture. We agree with the early church, which, guided by the Holy Spirit, excluded 1 Enoch from the canon of scripture (except in the Ethiopic church). On the other hand, 1 Enoch had a profound influence on New Testament (i.e., Christian) theology and was even quoted directly (Jude 14–15 is a quote from 1 Enoch 1:9). So, going forward, we will read from and comment on the Book of 1 Enoch on the last Sunday of each month. This month, we introduce the book and its five sections:The Book of Watchers (Chapters 1–36) — completed by about 300 BCThe Book of Parables (Chapters 37–71) — completed by about 4 BCThe Book of Luminaries (Chapters 72–82) — completed by about 200 BCThe Book of Dreams (Chapters 83–90) — written during Maccabean period (163–142 BC)Note: This includes the Animal Apocalypse (Chapters 85–90)The Epistle of Enoch (Chapters 91–108) — between 170 BC and 100 BCWe discuss the authorship of Enoch, which can be traced to a group of Jews who returned from Babylon in the 5th century BC with a belief that the next phase of history was the construction of the temple prophesied by Ezekiel (Ezekiel chapters 40–42). They encountered resistance from the Zadokite priesthood in Jerusalem who believed that the age of prophecy had ended, and that salvation would come through their faithful adherence to the Law of Moses—keeping the feasts and performing the sacrificial rituals. The Enochians, on the other hand, believed that the world had been so corrupted by rebellious “sons of God”—the sinful angels mentioned by Peter (2 Peter 2:4) and Jude (Jude 6–7)—that only God's direct intervention would put things right. That's the premise of the Book of 1 Enoch. As we go though it, we'll highlight the concepts that are brought forward in the New Testament. We are reading from the Hermeneia Translation of 1 Enoch by George W. E. Nickelsburg and James VanderKam. You can get a copy at Amazon (https://amzn.to/4dRPpkF), or borrow it online from the Internet Archive (https://bit.ly/1enoch). The SkyWatchTV store has a special offer on Dr. Michael Heiser's two volume set A Companion to the Book of Enoch. You can get volumes 1 (covers chapters 1–36) and 2 (chapters 37–71), plus the R. H. Charles translation of 1 Enoch and a DVD interview with Dr. Heiser about the relevance of 1 Enoch today for just $35 plus shipping and handling. Go here: https://bit.ly/heiser-enoch.
Show NotesWe covered the book of Daniel in episode 44 explaining it's likely ‘forgery' status and we briefly discussed his 70 Weeks prophecy in that episode. Here Andrew leads us into a deep dive, plunging the murky waters. Indeed, studying the prophecy has been called a ‘dismal swamp'. We discuss how all approaches, apologetic or scholarly, lead to difficulties making “Daniel's” weird maths fit with historical dates. Needless to say, apologetic claims that the fulfilled prophecy of the 70 Weeks are amazing, arresting and should convert an open minded sceptic don't convince us. At the start of the episode we discuss the prophecy made in April 2024 of the near-miss shooting of Donald Trump. In some respects, this is a good match to the church's treatment of the 70 weeks prophecy. Links: Richard Carrier on Daniel (he includes a section on the 70 Weeks): https://www.richardcarrier.info/archives/18242 Key verses: Daniel 9.24-27. (It's worth reading more for context.) The clip Andrew gave claiming the 70 weeks verses will convert you: https://www.youtube.com/watch?v=pWiJCH07kAg&t=29s A great scholarly paper from “The Journal of Hebrew Scriptures” by George Athas which outlines the difficulties in trying to get a fit to historical events and suggesting a theory of what the author of Daniel was doing: https://jhsonline.org/index.php/jhs/article/download/6231/5259/13824 Trump shooting original April 2024 prophecy (start 11 mins in): https://youtu.be/Ey0qVzG8_vU?si=5b2U1I8oDSYVFFq8 An apologist discussing the shooting after the event: https://youtu.be/vsidOPEAERE?si=Js-Gy2UuicT7VwPS Doubts Aloud Links:
This week, the guys dive into the Maccabees and reflect on the stories of Mattathias and his sons, who break away from sell-out Jews. What can we learn from Judas, "The Hammer," and the Maccabees? What does this have to do with the role of the priesthood? Tune in to find out!
Transcript Address: https://share.descript.com/view/bh8hj9CoJ8mToday, Gil Kidron of the Podcast of Biblical Proportions (https://podcastofbiblicalproportions.com) and Steve dive into the history and symbolism of Passover, discussing its multiple layers and academic interpretations. They explore the origins of Passover and its significance in ancient Hebrew history, linking it to the return to Zion. The conversation highlights the impact of Persian and Maccabean times on the Passover narrative, shedding light on the evolution of traditions over time.You can learn more about the History of Papacy and subscribe at all these great places: https://atozhistorypage.start.pageTo Subscribe: https://www.spreaker.com/show/history-of-the-papacy-podcast_1Email Us: steve@atozhistorypage.comSupport Us on Patreon: https://www.patreon.com/historyofthepapacyParthenon Podcast Network: parthenonpodcast.comThe History of the Papacy on YouTube: https://www.youtube.com/@atozhistoryHelp out the show by ordering these books from Amazon! https://smile.amazon.com/hz/wishlist/ls/1MUPNYEU65NTFMusic Provided by:"Sonatina in C Minor" Kevin MacLeod (incompetech.com)"Funeral March for Brass" Kevin MacLeod (incompetech.com)"Crusade Heavy Perfect Loop" Kevin MacLeod (incompetech.com) Agnus Dei X - Bitter Suite Kevin MacLeaod (incomptech.com)Licensed under Creative Commons: By Attribution 3.0 Licensehttp://creativecommons.org/licenses/by/3.0/
Bread, Wine, and Clean Feet St. John 13 by William Klock Our world needs more than ever the story of Holy Week. The whole story of Jesus, just like the big story of Israel and her God, is a story about love. But on Tuesday, as I was mixing concentrated floor wax remover into a bucket of water and trying to figure out the right ratio to get the old wax off the floor, I was also thinking about how Holy Week takes this grand biblical theme of love and super-concentrates it for us so that we can't miss a single bit of it. From Jesus humbling himself on Palm Sunday and weeping over unrepentant Jerusalem, to this last Passover meal he shared with his disciples and his washing of their feet, to his death on the cross on Friday, the love of God is profoundly manifest in Jesus. And here, in the middle of Holy Week, after Jesus has shared this Passover meal with his friends and washed their feet, Jesus says to them, “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another.” But Jesus doesn't leave it there. He finishes saying, “By this all people will know that you are my disciples, if you have love for one another” (John 13:34). People will know we are Christians, not because we have fish stickers on our cars, not even so much because we go to church or because we read our Bibles or because we pray or because we do all sorts of good things. Those are good things that help our witness along. But more than anything else, it is our Jesus-like love for each other that witnesses to the world that we belong to him. Why? Because our love for him and our love for each other is what, above all else, shows that God has filled us with his Spirit, united us with his Son, and has begun his work of new creation in us—transforming us from the inside out. Love. It's a funny thing that while we do read part of John 13 for our Gospel today, we don't read that part. It's that word “commandment”, referring to the new commandment that Jesus gave his disciples, the word mandatum in Latin, that's where we get the name Maundy Thursday. But here Jesus prepares us for the events of tomorrow and here he shows us what real gospel love looks like. The world reduces love to good feelings and that love is following those feelings—doing what you want or even putting love for yourself first—sometimes even to the exclusion of others—especially people whom the world says aren't worthy of your love. But, Brothers and Sisters, Jesus shows us that love—real love—is just the opposite. Real love is vulnerable and real love is sacrificial—you can't have one without the other. We see this as Jesus washes his friends' feet, but then, too, in that scene at dinner as Jesus shares bread and wine with them. Imagine the shock on his friends' faces as Jesus said, as he does in verse 21, “Truly, truly, I say to you, one of you will betray me.” One of you who has followed me these three years, one of you whose feet I have just so lovingly washed, one of you will betray me. John doesn't say as much, but I would think there would be a lot of objections from his friends reclining around that table. John tells us that he was there, reclining next to Jesus and that Peter—maybe Peter was just morbidly curious, but I expect it was more that he was afraid it might be him and he wanted to know that it wouldn't be—but Peter leaned over to John and said, “Ask Jesus who he's talking about.” John, I'm sure, was curious himself. Why would any of them betray Jesus? And so he asks, “Who is it, Lord?” The room went deathly silent as Jesus took a bit of bread in his hand, looked around at them, and said, “It is he to whom I give this morsel of bread when I have dipped it.” And they all watched as Jesus dipped the bread and reached out to give it to Judas. It seems pretty clear what Jesus meant, but maybe that's our hindsight. The disciples, John says, didn't understand. John, writing years later, says that it was at that moment that the satan entered Judas. Jesus sent him off to do what he had to do and to do it quickly. The disciples thought Jesus was sending him off to buy more bread or to give alms to the poor—since Judas was the treasurer for the group. So Judas left. The wheels were in motion. It was only a matter of time before the soldiers of the high priest would come to arrest Jesus. And knowing that, this is when Jesus announces, “Now is the son of man glorified and now God is glorfied in him.” God is about to be glorified in the betrayal and death of his son. God will be glorified in the cross of Jesus for so many reasons. I would say, first and foremost, because in it God reveals his faithfulness to his promises. But for Jesus, God was glorified in the cross first and foremost because the cross revealed his love—the same love that would then pour out of them, in the power of the Spirit, to each other and eventually to the whole world and, in that, would show that they belonged to Jesus. And at the cross we see that godly love looks, again, very different from worldly love. Godly love is vulnerable and sacrificial. We see that prefigured in the upper room. We know the story already. Even the name, Judas, stands out. If someone was going to be betray Jesus, obviously it would be the guy named Judas. But, of course, that's because Judas ruined the name. But before Judas ruined it, his was a royal name. We might miss it because of so many things going from Hebrew to Greek to English, But Judas is the Greek form of Judah—ancestor of Israel's royal tribe. It was the name of the great hero who led the Maccabean revolt two hundred years before. It was the name of Jesus' brother—the one we know (because of Hebrew to Greek to English and a little bit of wanting to distinguish him from Judas) as Jude. Judas was a royal name—even a hero's name. So the rest of the twelve were shocked and surprised when Judas betrayed Jesus, but Jesus knew all along what was in his heart. But that didn't stop Jesus from washing Judas' feet and sharing that Passover meal with him. It didn't stop Jesus from loving Judas and there we see what godly love is like. So this last supper, as we call it, and Judas and his betrayal point towards the cross where we'll see the love of God on full display. And to explain to his disciples, consider what Jesus did. The last supper wasn't a theological symposium. Jesus could have done that. As much as we theologise and philosophise about the Lord's Supper you might think that's what happened that night—that Jesus sat down with his friends to talk theology and philosophy—not that those things are bad! But, no, when he needed to prepare his friends for the cross, when he needed to explain what it was going to mean, Jesus offered not a word of theology of philosophy. Instead, he gave them a meal and washed their feet—even the feet of the one who would betray him. It was a meal. You can know lots of people, but there's something about sharing a meal that means you really know someone. You've been in that person's house. They've given you food. There's something intimate in that, something you don't get in most other settings. And there's something celebratory about a meal. The Prophets had spoken of the Messiah's kingdom in terms of plenty and bounty and in terms of a great feast and here, on the night before Jesus made that great act of sacrificial love through which God would begin his work of new creation, Jesus shared a foretaste of that great feast with his friends. But it wasn't just any meal; it was the Passover. It was that meal in which the Jews, eating the lamb and the unleavened bread, participated in the events of the exodus from Egypt, of the parting of the Red Sea, of the defeat of Pharaoh, of their meeting God at Mt. Sinai where he gave them his law, established his covenant with them, and made them his people. So this wasn't just a meal, it was the Passover and in that Jesus made the Passover the lens through which his friends—and now through which we—see his death on the cross and resurrection to life. In the events of Good Friday and Easter we see a new Passover and a new Exodus. Jesus becomes the new Passover lamb, who dies in our place. We pass through the Red Sea of sin and death and on the other side, in a new land, Jesus leads us to his Father, who pours out his Spirit on us and makes us the firstfruits, his advance guard of his new creation. And finally, just in case any of us might think that we can be anonymous guests at the Lord's Table, there's the foot washing. As we hear John tell us about Jesus washing his friends' feet, we should have a sense of Jesus washing our own feet. There's something intimate in washing someone's feet. Try it for yourself in just a few minutes. There's something about it that leaves us more vulnerable while drawing us closer into relationship than even sharing a meal. It's awkward and uncomfortable and humbling and in light of that the cross becomes more than just a general symbol. In the foot washing, Jesus carries his cross to each one of us. In the foot washing Jesus says, “I did this for you. If you let me, I will wash you clean of every sin and every hurt, of everything that separates you from God and of everything that has broken you. I will heal your heart and I'll fill you with my own Spirit. Let me wash you and I will make you new. Come to my table. Eat my bread. Drink my wine. And let me wash you. Brothers and Sisters, that's what the cross is about. And, again, there was Judas. Eating the bread. Drinking the wine. Jesus washing his feet even though he knew that Judas would betray him. That's love. That's the cross. And that's why, as Judas left the upper room that night to fetch the soldiers, that's why Jesus announced that he was about to be glorified and, in that, the Father too would be glorified. Brothers and Sisters, think on that as we wash each other's feet and as we come to the Lord's Table. Here we know love like we have never known it before and like we can know it nowhere else. Here we know the love of God who gave his own life for the sake of those who had betrayed him. And as we come to know and manifest this love ourselves, we give glory to the one who first loved us. And that, my friends, is the vision of love that our world so desperately needs. Let's pray: Almighty Father, whose dear Son, on the night before he suffered, instituted the Sacrament of his Body and Blood: Mercifully grant that we may receive it thankfully in remembrance of Jesus Christ our Lord, who in these holy mysteries gives us a pledge of eternal life; and who now lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Manna-Fest is the weekly Television Program of Perry Stone that deals with in-depth prophetic and practical studies of the Word of God. As Biblical Prophecy continues to unfold, you will find Manna-Fest with Perry Stone to be a resource to help you better understand where we are now in light of Bible Prophecy and what the Bible says about the future. Be sure to tune in each week!
Hellenist mercilessness and Maccabean retaliation. They never did find common ground!
The Maccabean fusion of public faith in God and a willingness to fight was born in the priest Mattathias.
Rav Mike Feuer's annual Hanukkah class in honor of the yarzheit of his father Charles M. Feuer, Betzalel ben Avraham. Also the official launch party of the Jewish Heroism Project (http://www.jewishheroism.com). The class unpacks the meaning of gevurah, what it can teach us about the Maccabean war and our present national struggle.
Rav Mike's annual Hanukkah class in honor of the yarzheit of his father Charles M. Feuer, Betzalel ben Avraham. Also the official launch party of the Jewish Heroism Project - www.jewishheroism.com. The class unpacks the meaning of gevurah, what it can teach us about the Maccabean war and our present national struggle.
Welcome to the Maccabean Revolt period! Jeff Cavins joins Fr. Mike to introduce the tenth biblical period in our journey, which begins with the Greek oppression of the Jews under Antiochus Epiphanes, and ends with Herodian rule of the Holy Land. Jeff and Fr. Mike walk us through the key events of this period, highlighting the zealous response of the Maccabean family, the celebration of Hanukkah, and the heroic martyrdom of Jews who would not betray their religious identity in the midst of persecution. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.
From the Maccabean revolt (167 BC) to the destruction of the Temple in AD 70 by the Romans, other men rose up and claimed to be the Messiah, the long awaited savior of Israel. But something else happened long before this in Jewish history that was more significant. In today's episode we'll look at these events to see how they set the stage for John the Baptist to proclaim the true coming Messiah. https://longhollow.com/theforgottenjesuspodcastshownotes
Welcome to the Maccabean Revolt period! Jeff Cavins joins Fr. Mike to introduce the tenth biblical period in our journey, which begins with the Greek oppression of the Jews under Antiochus Epiphanes, and ends with Herodian rule of the Holy Land. Jeff and Fr. Mike walk us through the key events of this period, highlighting the zealous response of the Maccabean family, the celebration of Hanukkah, and the heroic martyrdom of Jews who would not betray their religious identity in the midst of persecution. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.
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