Group of Jewish rebel warriors who took control of Judea
POPULARITY
5 episodes with maccabean
7 episodes with maccabean
3 episodes with maccabean
4 episodes with maccabean
3 episodes with maccabean
4 episodes with maccabean
3 episodes with maccabean
4 episodes with maccabean
2 episodes with maccabean
Be Strong in the Lord Ephesians 6:10-24 by William Klock We've made it all the way to the end of St. Paul's letter to the Ephesians. For just over five chapters, Paul's been explaining how the church is God's means of taking what Jesus has done in his death and resurrection and turning it into God's new creation. He's shown us how, in Jesus and the Spirit, he's given us back the vocation that Adam rejected. We've been restored to our position as stewards of God's presence and God's wisdom and God's glory for the sake of the world. Even more than that, as Adam was placed in God's garden-temple, through the gift of God's indwelling Spirit, you and I—the church—have now become God's temple. And as Jesus has been raised from death to go be the new Adam, so in him and in the power of the Spirit, you and I are now called to put off the old, corrupt, lie-based way of being human and to put on the new humanity exemplified by Jesus. And if we will be faithful to be fruitful and to multiply—whether by having our own children and raising them in the wisdom of the Lord or through our proclamation and living out of the gospel that brings others to the Messiah—Brother and Sisters, the temple will grow and grow and grow, carrying God's presence to the ends of the earth, spreading his wisdom—the way of new creation and the way of truly being human—to the ends of the earth, until God's glory covers the earth as the waters cover the sea. And having established that this is what the church is and that this is what our mission is, he shifted in Chapters 3-5 to the how of living out this new creation, to the how of putting off the old and putting on the new. Don't listen to the lies of the world, the flesh, and the devil. Speak the truth and live the truth of God's new creation. Put aside anger and wrath, and start living out love and grace and patience and mercy with all humility—just like Jesus. And don't believe the world's lies about sex and money and power. Be holy as God is holy and trust in his goodness and faithfulness. In other words, as I said last week, stop trying to write your own story. You're bad at it. We all are. God did not design us with the capacity to write our stories for ourselves (or to be gods, as Genesis put it). Instead, trust in the God who gave his own son as a sacrifice for our sins, to set us to rights at such a great cost, and live the story he has written for us. And the world will take note. Live God's story, and you will challenge the lies of the world. Live the story in which Jesus is Lord, proclaim that story and seeing that glimpse of new creation, of redemption and renewal, of mercy and grace people around us will believe. But, too, live the story in which Jesus is Lord and you will challenge the Caesars of this world. Live the story in which God is good and faithful and generous, and you will challenge the greedy, grasping lies of the world. And the world, the flesh, and the devil will push back. Or as Paul puts in Chapter 6, the principalities and powers. They've lost, but they don't want to admit it. They don't like to be challenged. And this is where Paul picks up in Ephesians 6:10 with his final bit of wisdom for the Ephesians and for us. [This is page 1163 in the pew Bibles.] “What else is there to say? Be strong in the Lord and in the strength of his power. Put on the whole armour of God, then you will be able to stand firm against the devil's schemes. The warfare we're engaged in, you see, is not against flesh and blood. It's against principalities, against the powers that rule the world in this dark age, against the wicked spiritual elements in the heavenly places.” Brothers and Sisters, know who your enemy is. When things, when people, when systems push back against the gospel. When we try to bring new creation to the world, when we try to live out the new way of being human we have in Jesus and the Spirit, we will experience opposition. And it's critical we stand firm and fight back But Paul stresses here: Know your enemy. Because fighting the wrong enemy isn't going to win us anything. Paul knew this well. Consider that he'd been a Pharisee. The Pharisees were the party that traced its roots back to the Maccabean revolt two hundred years earlier, when the Jews rose up and threw off their pagan Greek overlords. Paul—like most of his fellow Jews—grew up knowing that the enemies of God's people were the pagans: the Assyrians, the Babylonians, the Persians, the Greek, the Romans. In a couple of decades it would happen again in the Judean volt of a.d. 70 and then again in the bar Kochba revolt in a.d. 132. Neither of those revolts ended well for the Jews. And when the Jews revolted, they went into battle with passages like Isaiah 11 in mind: The shoot from the stump of Jesse would come, full of wisdom and justice. “He shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked. Righteousness shall be the belt of his waist, and faithfulness the belt of his loins” (Isaiah 11:4-5) But they added their spin to the scriptures. The community at Qumran—the people responsible for the Dead Sea Scrolls—the saw it this way: “With your sceptre may you lay waste the earth. With the breath of your lips may you kill the wicked…May justice be the belt of your loins, and loyalty the belt of your hips. May he make your horns of iron and your hoofs of bronze. May you gore like a bull…and may you trample the nations like mud…For God has raised you to a sceptre for the rulers before you…all nations shall serve you, and he will make you strong by his holy name, so that you will be like a lion.”[1] You can hear Isaiah in that, but then here the warrior girds himself up for battle, to trample the nations like mud. He gores the nations like an ox and ravages them like a lion. The picture begins with Isaiah, but it gets lost along the way. In Isaiah 11 the Messiah's warfare ends not with a goring ox or a lion tearing flesh, but with the wolf and the lamb, the leopard and the goat, the calf and the lion laying down together at peace and one like a little child leading them into a renewed creation where the lion eats straw like an ox. I fear we fall into the same trap. Jesus said to his disciples: “Don't be afraid of those who kill the body, and after that have nothing more they can do. I will show you who to fear: fear the one who starts by killing and then has the right to throw people into Gehenna. Yes, let me tell you, that's the one to fear! (Luke 12:4-5) Brothers and Sisters, God had always urged his people to stand firm and to put up a fight, but our enemy, as Paul says here isn't flesh and blood. It's not the people, however wicked they may be. It's the lies the devil whispers—or sometimes shouts—into our world. It's been that way from the beginning when Adam and Eve believed the first of his lies. It's the lie that we can write our own stories better than God can. It's the lie that security or power is to be found in money or in politics or in sex or in education or in all the other things to which we look that are not God—all the things that use and abuse and manipulate and exploit others for our benefit. It's the lie that we can fight the gospel battle with bullets or with politics or with violence. Paul's people talked about principalities and powers—sort of angelic beings whom God had created and appointed to oversee the nations, but who had fallen under the power of the devil's lies. That's how they thought. I don't know if that's how it really is, but there are powers—political, economic, sexual, intellectual—that perpetuate the devil's lies and keep us in the dark, keep us stomping on each other, keep us at each other's throats, keep us seeing everyone else as the enemy so that we never stop to think that the real problem is the devil and his lies. So Paul reminds us. The enemy is not flesh and blood. Yes, other people enforce those systems. Caesar believed the lie that he was the world's lord. And his soldiers believed that lie too, when they arrested Christians and threw them to the lions. But they were not the enemy; the lie was. It still is. They needed deliverance from it just like we do. The enemy isn't Mark Carney or Donald Trump. The enemy isn't greedy bankers or crooked businessmen or the people who run giant pornography websites. It's not the abortionist or the therapist pushing gender ideology. They're flesh and blood. They bought the lie. They need a gospel resuce just like we do. And so Paul warns us, yes, there's a battle, put on the armour of God, and stand firm, but know your enemy. Take your battle to the devil and the principalities and powers that perpetuate the lies. Don't shoot their prisoners when what their prisoners need is to know the truth, the wisdom of God. Brothers and Sisters, to fight them, to take the battle to flesh and blood, is just to fall prey to another lie of the real enemy. Paul says that weird thing in verse 12, that these wicked spiritual elements are in the heavenly places, but I think his point there is that—as he said back in Chapter 2, we are seated in the heavenly places with the Messiah. In his death and resurrection, Jesus won the decisive victory and now he's enlisted us, not to just sit in the church and be holy until he returns, but to be the new humanity who takes his new creation to the ends of the earth and, along the way, confronts the lies and the systems and powers that perpetuate them and declares that they have been defeated. As Paul wrote to the Corinthians, “he must go on reigning until he has put all his enemies under his feet.” Brother and Sisters, the church is his means to bring that day. (See, this has turned out to be an Ascension sermon after all!) So, Paul goes on in verse 13, “For this reason, you must take up God's complete armour. Then, when wickedness grabs its moment, you'll be able to withstand, to do what needs to be done, and still be on your feet when it's over. So stand firm!” Now, what is the armour of God? Notice the echoes of Isaiah 11 here. “Put the belt of truth around your waist; put on justice as your breastplate; for shoes on your feet, ready for battle, take the good news of peace. With it all, take the shield of faith; if you've got that you'll be able to quench all the flaming arrows of the evil one. Take the helmet of salvation, and the sword of the Spirit.” Notice that everything about this picture is defensive except the sword. Again, the Messiah has already won the decisive victory. He's won the ground. Creation once again belongs to him. Our job is to hold it against the enemy. And, notice, as Paul has said before and as he says here in verse 10: We stand in God's power and might, not in our own. We know what this power can do, because it's the same power that raised Jesus from the dead and now, as Paul has said over and over, we are “in the risen Messiah” and that makes us strong in the strength of his might. There's an interesting parallel to this in Romans 4. There Paul writes that Abraham was “strong in faith”, believing God's promise even though everything around him said not to trust this strange God. He was strong because he trusted the God who had the power to accomplish what he had promised. Brothers and Sisters, we stand in that same faith, but unlike Abraham we have every reason to believe. No one knew this God in Abraham's day. You and I live with the witness of all the generations who have known and experienced this God ever since. You and I live with the witness of the resurrection of Jesus, the greatest show of God's might in history and the event by which he has inaugurated his new creation. If Abraham had reason to be strong in faith, we have reason to be even stronger. So stand firm in the Messiah's battle and put on his armour to guard against the enemy who wants nothing more than to take back the ground he's lost to Jesus. As the Messiah puts on his armour for the battle in Isaiah, so should we. It shouldn't be surprising that the first thing Paul says to put on is the truth. All along he's been warning us not to believe the lies that have brought sin and death to the world. All along he's warned us to be committed to the truth and not to be deceived by the lies around us. In Isaiah 11:5 the Messiah puts on the belt of justice and faithfulness. In the Greek “faithfulness” is translated as “truth”. The truth of God's creation and his new creation are the foundation of the gospel. Isaiah saw the Messiah setting creation to rights, and to do that demands the truth to put an end to the lies. The gospel proclaims Jesus' victory and the new creation that has come with him out of the tomb, the truth of the goodness of God's original creation and the truth of the goodness that he's now restoring it to. Our calling now is to stand firm on that foundation and to wrap that truth around us like a belt. The gospel is not about our feelings or our imaginations or what we think people will like or not like. The gospel is about truth: God's good creation and Jesus' setting it to rights. But our main piece of defensive equipment is the breastplate—the breastplate of justice—or righteousness in some translations. The Greek word means both. Paul takes this image from Isaiah 59:17. It's not just righteousness as we often think of it as moral goodness. It's truly justice. It's God's desire to see this broken world full of pain and tears truly set to rights. In Isaiah 59 it's the divine warrior who goes out to bring God's justice to the world, but Paul understood that the divine warrior is Jesus the Messiah. And he didn't go out to bash heads in order to bring justice. He went in humility to the cross. He gave his life to free us from sin and to wash away the stain of death, so that he could fill us with his Spirit and make us his temple. And, in that, Paul's saying we're now called to follow in Jesus' steps to bring God's justice, his righteousness to the world as we live out Jesus' new—renewed—way of being human. This is why Jesus talked in the Sermon on the Mount, about his people hungering and thirsting for justice. It's our breastplate. It's the thing staves off our own temptations to idolatry and greed that would otherwise cause us to bring more pain and tears into the world. And then the shoes of peace. Another echo of Isaiah that Paul and the Jews knew so well: “How beautiful are the feet of the messenger who announces peace…who says to Zion, “Your God reigns.” Except whereas for people like the old Paul, this had become a hope of violent military victory over the pagans, in Jesus peace has come through his resurrection. The enemy did his violent worst, and Jesus has trounced him with life. And now he commissions us to be his ambassadors, running to the world to announce that in the risen Messiah, the king has returned to establish the peace that Israel had so long hoped for and the peace that even us gentiles hope for, knowing that the world is not as it should be. Put on your gospel shoes! And then the shield of faith. Paul seems to have come up with this all on his own. He pictured flaming arrows that would set an ordinary shield on fire, but there were things you could do to prevent that—like stretching water-soaked leather over your shield. Faith is like that, says Paul. The Messiah's faith and then our faith that answers in return. Faith will protect you from the enemy. Don't let go of it. And then, back to Isaiah 59:17, the helmet of salvation—the helmet of “rescue”. The divine warrior has won the battle and rescued the captives. Brothers and Sisters, we've been rescued by Jesus, put that helmet on not only to stand your ground, but as with all these things, when we take up the Messiah's armour, we take up the Messiah's task. He's rescued creation from the devil and now we're part of the battalion called to keep the devil from taking creation back. That helmet of salvation reminds us—maybe that's why Paul puts it on our heads—that the Messianic mission is ultimately a rescue mission—to rescue creation and to rescue humanity from the enemies lies. And then there's the one defensive bit of God's armour: the sword of the Spirit, which Paul says is God's word. The word is the gospel, the good news of Jesus, crucified and risen. The word that fulfils Isaiah 11:4 where the Messiah smites the earth with the rod of his mouth and slays the wicked with the breath of his lips. His breath. In both Hebrew and Greek the word for breath is also the word for spirit. Brothers and Sisters, Paul knew that when he proclaimed the gospel, God's Spirit went to work: confronting idolatry with the true and living God and sinners with a message of hope. The battle isn't won with violence. It's won with the good news of the resurrection of Jesus from the dead. But Paul knew, too, that if we're going to stand firm in the Messiah, and if we're going to put on his armour, we'd better be praying, too. He continues at verse 18: “Pray on every occasion in the Spirit, with every type of prayer and intercession. You'll need to keep awake and alert for this, with all perseverance and intercession for all God's holy ones—and also for me. Please pray that God will give me his words to speak when I open my mouth, so that I can make known, loud and clear, the mystery of the gospel. That, after all, is why I'm a chained-up ambassador. Pray that I may announce it boldly; that's what I'm duty-bound to do.” The military imagery is still here. Like a sentry on guard: stay awake and alert. Pray and persevere. Don't give up. The lies will swirl around you like a hurricane, but stand firmly in the truth of God's new creation and pray. Connect with him in that mysterious and inexplicable gift he's given us to speak with and to be in communion with him. It's one of the main reasons he's given us his own Spirit. And here, I think Paul is again thinking of Isaiah 59 and the divine warrior, driven by the Spirit. “As for me, this is my covenant with them, says the Lord: my Spirit that is upon you and my words that I have put in your mouth shall not depart out of your mouth…from now on and forever” (Isaiah 59:21). So pray. Pray, pray, pray and pray that the Spirit will give you—will give us all—the boldness to speak God's word: his truth, his wisdom, his gospel into a world so desperately in need of them. It doesn't matter if you're chained up for the gospel like Paul. That's the gospel paradox. God reveals his strength when we are at our weakest—just as he did at the cross. And then the last few verses of the letter. Paul wraps things up saying, “It's important that you should know how things are with me, and what I'm up to; so our dear brother Tychicus will tell you about it. He is a loyal servant in the Lord. I've sent him to you with this in mind, so that you may know how things are with us, and so that he may encourage your hearts. Peace be to the whole family, and love with faith, from God the Father and the Lord Jesus the Messiah. Grace be with all who love our Lord, Messiah Jesus, with a love that never dies.” Tychicus is making the rounds to let them know what's up with Paul. Again, Paul's said it several times: he's in prison. We don't know what else beyond that Tychicus would have told them about Paul, but it's telling that whatever the news is, Paul expects them to be encouraged. And it doesn't seem that it's news of a soon release. I expect Paul would have mentioned something like that. Instead, Paul seems to expect them to be encouraged by his chains. Again, the opposition he's facing is a sign that the gospel and the Spirit are doing what they're supposed to do, that the gospel is marching on, that (so to speak) Aslan is on the move, and the principalities and powers feel threatened. And that's good news. So, knowing his brothers and sisters are standing firm and fighting the gospel fight, he wishes them peace and love with faith and grace—the heart of the gospel, the foundations on which God's new creation is being built. And then that last word. I'll close with that. To everyone who loves the Messiah: grace. Grace with a love that never dies. The Greek word literally means “immortality”. Brothers and Sisters, this gracious love will never pass away. When the battle is finally over, when we have fought the good fight, when we have stood firm and kept the faith, when the church has finally done what she was created to do and expanded God's temple until his presence, his wisdom, his glory have filled the whole earth and Jesus has made a final end of death itself, when we have done what our Lord has called us to do and find—maybe to our own surprise—that we're still standing on our own feet in those shoes of peace, when there are no more lies and Jesus is Lord, then our love for him—which may feel so imperfect and inadequate today—but our love for him that kept us strong through the storm and the battle, will turn out to have been only the beginning of the great gift of love that we will enjoy for ever in God's presence and in his creation set to rights, in that new heaven and earth in which there are no more pain or sorrows or tears or death, only grace and love. Paul began his letter by directing our gaze back before the foundation of the world and now he points forward to day when not only are all God's promises fulfilled, but when he himself sums up all things in heaven and earth himself, the fullness of all in all. And here in the in-between, in the middle of the story we stand: rescued by love, given a new gospel life in love, equipped with God's word and God's Spirit in love, and filled with God's wisdom that, following Jesus, we will be the new humanity—the firstfruits of his new creation. Not only for our sake, but for the sake of the whole word over which Jesus the Messiah is already ruling as Lord. Let's pray: O God, the King of glory, you have exalted your only Son Jesus Christ with great triumph to your kingdom in heaven: Do not leave us comfortless, but send us your Holy Spirit to strengthen us, and exalt us to that place where our Savior Christ has gone before; who lives and reigns with you and the Holy Spirit, one God, in glory everlasting. Amen. [1] The Dead Sea Scrolls Study Edition, ed. F.G. Martinez and E.J.C Tigchelaar (Leiden: Brill, 1997), 109.
These twelve Jesus sent out, instructing them, “Go nowhere among the Gentiles and enter no town of the Samaritans, but go rather to the Lost Sheep of the House of Israel.— Matthew 10:5-6Scottish Declaration of Arbroath 1320:“Most Holy Father and Lord, we know and from the chronicles and books of the ancients we find that among other famous nations our own, the Scots, has been graced with widespread renown. They journeyed from Greater Scythia (Just North of Assyria as well as the Black and Caspian Sea) by way of the Tyrrhenian Sea (the Northwestern portion of the Mediterranean) and the Pillars of Hercules (the passage connecting the Mediterranean to the Atlantic), and dwelt for a long course of time in Spain among the most savage tribes, but nowhere could they be subdued by any race, however barbarous.Thence they came, twelve hundred years after the people of Israel crossed the Red Sea, to their home in the west where they still live today. The Britons they first drove out, the Picts they utterly destroyed, and, even though very often assailed by the Norwegians, the Danes and the English, they took possession of that home with many victories and untold efforts; and, as the historians of old time bear witness, they have held it free of all bondage ever since. In their kingdom there have reigned one hundred and thirteen kings of their own royal stock, the line unbroken a single foreigner. The high qualities and deserts of these people, were they not otherwise manifest, gain glory enough from this: that the King of kings and Lord of lords, our Lord Jesus Christ, after His Passion and Resurrection, called them, even though settled in the uttermost parts of the earth, almost the first to His most holy faith. Nor would He have them confirmed in that faith by merely anyone but by the first of His Apostles— by calling, though second or third in rank— the most gentle Saint Andrew, the Blessed Peter's brother, and desired him to keep them under his protection as their patron forever.”Src: https://avalon.law.yale.edu/medieval/arbroath_1320.aspTertullian's Record:Tertullian (c. 155-c. 220 AD), the early Christian writer from Carthage, made this statement in his work Adversus Judaeos (Against the Jews), specifically in chapter 7 (section 4 or 8 in some numberings). roger-pearse.comThe relevant Latin phrase is: "et Britannorum inaccessa Romanis loca Christo vero subdita" (and the places of the Britons inaccessible to the Romans but truly subjected to Christ).Common English translations render it as:* "the haunts of the Britons—inaccessible to the Romans, but subjugated to Christ"Roman Occupation of British Isles:Camulodunum (or modern day Colchester) was the home of the first permanent Roman fortress to be built in Britain in AD 43.Other Records:Eusebius, Historian and Bishop of Caesarea (c. 260–340 AD), in his Demonstratio Evangelica (Book 3, Chapter 5), speaking of the Apostles and earliest disciples of the first century states “…some have crossed the Ocean and reached the Isles of Britain, all this I for my part will not admit to be the work of mere men, far less of poor and ignorant men, certainly not of deceivers and wizards.” Gildas (6th-century British monk), in De Excidio et Conquestu Britanniae (On the Ruin and Conquest of Britain), claims Christianity reached Britain “in the last years of the emperor Tiberius” (i.e., before 37 AD).“Steppe-Pulse” (Haplogroup R) in Levant:* Lazaridis et al. (2016) showed that Steppe ancestry (R1b/R1a) moved into the Levant from the north.* Haber et al. (2017) - Steppe Pulse (R1a / R1b) between 1800 BC and 200 BC.* Haber et al. (2020) - Revealed a population level impact in 1000 BC (Davidic Kingdom) as well as circa 300 BC (about 150 years before the Maccabean revolt). * Rootsi et al. (2013) and Behar (2017) have definitively placed the origin of the Ashkenazi Levite R1a-M582 subclade in the Near East.
On the inaugural Rosh Hashanah, 140 BCE, the Maccabean leader Shimon Thassi delivered the most beautiful speeches of Deuteronomy Join our tribe on Patreon!Give Gil a one-time donationCheck 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
This week we're taking two topics that we've skimmed the surface of, and we're diving deep! First, we're going to figure out what the heck a Maccabee is. That is, we're covering both history and a couple of books in the apocrypha. That's right: we're discussing the Maccabean revolt. What do we know about the actual historical event? Who were the main players, and how did it all shake out? Is the story presented in the books of Maccabees true to the history? What's a Seleucid? Then, we're breaking down the Prophetic Critique, but we're doing it with a twist! Has Dan McClellan been missing something in his discussions of this concept? He was called out by a listener--will he accept the criticism, or clap back? Find Simone's critique of Dan's critique of the Prophetic Critique here: https://simonereadstexts.substack.com/p/remembering-the-prophetic-critique ---- For early access to an ad-free version of every episode of Data Over Dogma, exclusive content, and the opportunity to support our work, please consider becoming a monthly patron at: https://www.patreon.com/DataOverDogma Follow us on the various social media places: https://www.facebook.com/DataOverDogmaPod https://www.twitter.com/data_over_dogma Have you ordered Dan McClellan's New York Times bestselling book The Bible Says So yet??? Learn more about your ad choices. Visit megaphone.fm/adchoices
Daniel chapter 8 presents a prophetic vision revealing God's sovereign control over world empires and the ultimate fate of His people, using symbolic imagery of a ram, a goat, and a rising little horn to depict the Medo-Persian, Greek, and Seleucid empires, culminating in the reign of Antiochus IV, who desecrates the temple and brings judgment upon Israel. Though the vision portrays a time of intense suffering and divine judgment, it underscores that evil's reign is finite, measured by God's perfect timing—specifically 2,300 evenings and mornings, fulfilled in the Maccabean restoration of the temple. The passage reveals God's mercy in allowing time for repentance, even as He judges the people when their transgressions reach their limit, and calls believers to faithful service amid suffering, knowing that Christ has already won the victory. The vision, though terrifying in detail, ultimately points to God's faithfulness, the temporary nature of earthly power, and the enduring truth that He remains in control of history.
The opening speeches of Deuteronomy recount suspiciously Maccabean chapters. Could this Moses be based on a real life "bigger than life" Hebrew hero? 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
Fr. Matthias Shehad explores Second Maccabees chapters 7 and 8, focusing on the martyrdom of the seven brothers and their mother who refused to violate Jewish law under Greek persecution. He discusses their steadfast faith, highlighting their belief in the resurrection as they faced torture and death rather than renounce their religion. Fr. Matthias then shifts to Judas Maccabeus' revolt against Antiochus IV and the Seleucid Empire. He recounts Judas gathering 6,000 faithful followers, engaging in guerrilla warfare to reclaim Jewish religious freedom and purify the temple, setting the foundation for Hanukkah. The lecture examines the challenges Judas and his army faced, including the threat of enslavement and battles against reinforced Greek forces. Throughout, Fr. Matthias emphasizes the role of faith, prayer, and God's intervention as central to the Maccabean struggle for spiritual and national liberation. Subscribe to us on YouTube https://youtube.com/stpaulhouston Like us on Facebook https://facebook.com/saintpaulhouston Follow us on SoundCloud https://soundcloud.com/stpaulhouston Follow us on Instagram https://instagram.com/stpaulhouston Visit our website for schedules and to join the mailing list https://stpaulhouston.org
Fr. Matthias Shehad continues his study of 2nd Maccabees chapters 11 and 12, focusing on the military struggles between the Jewish people and the Greek forces under the rule of Antiochus and his successors. He explains how Lysias, guardian of the young king, leads a large army to besiege Jerusalem, but is defeated through prayer and divine intervention. Fr. Matthias highlights the peace treaty negotiated between Judas Maccabeus and the Greek authorities, the ongoing threats from Greek generals and hostile neighbors, and Judas's military campaigns to defend and restore Jewish territories. The discussion explores the political dynamics, warfare tactics, and the importance of faith and prayer during these conflicts. Additionally, Fr. Matthias addresses the belief in the resurrection of the dead and the practice of praying for the deceased, as described in this biblical text. This study offers historical context on the Maccabean revolt and its significance in Jewish history. Subscribe to us on YouTube https://youtube.com/stpaulhouston Like us on Facebook https://facebook.com/saintpaulhouston Follow us on SoundCloud https://soundcloud.com/stpaulhouston Follow us on Instagram https://instagram.com/stpaulhouston Visit our website for schedules and to join the mailing list https://stpaulhouston.org
In this Bible study, Fr. Matthias Shehad explores the Book of 2nd Maccabees, focusing on its historical and spiritual context within the intertestamental period. He explains how this deuterocanonical book, not included in most Protestant Bibles but recognized in Orthodox tradition, presents a theological perspective on the Jewish resistance against the Seleucid Empire and the desecration of the temple. Fr. Matthias traces the background of Antiochus IV Epiphanes' attempts to Hellenize the Jews and the heroic efforts of the Maccabean family to reclaim and purify the temple, which led to the establishment of the Feast of Dedication (Hanukkah). He also discusses how the Prophet Jeremiah hid the Ark of the Covenant and the Tabernacle in a cave to protect them during exile, connecting past and present acts of faithfulness. This study delves into the spiritual significance of these events, highlighting God's protection over His people and their worship, as well as the importance of remembering the covenant through liturgical traditions. Subscribe to us on YouTube https://youtube.com/stpaulhouston Like us on Facebook https://facebook.com/saintpaulhouston Follow us on SoundCloud https://soundcloud.com/stpaulhouston Follow us on Instagram https://instagram.com/stpaulhouston Visit our website for schedules and to join the mailing list https://stpaulhouston.org
Michael, Debi, Nathan and Ashley Pearl answer questions sent in from viewers00:00 Start01:22 What Does the Bible say about illegal immigration?9:36 What do you think about using pronouns in descriptions13:10 Can you explain Luke 7:34, was Jesus a 'friend of sinners'?19:00 Biblical justification that fornication is wrong27:41 Should a woman have a ministry outside of the home?38:26 How to potty train a 2 year old in a small living space40:15 Do you go to hell if you commit suicide?48:11 Should I train to be a psychiatrist?55:04 Help for a sister in a bad relationship1:01:00 What was the Maccabean revolt?
Revival is more than a moment — it's a culture.In this teaching, Bishop Omar Thibeaux reveals why the Word of God and authentic worship are essential to sustaining revival. Learn how conviction, sound doctrine, and praise invite God's presence and transform lives.
In this powerful Festival of Lights message, Bishop Omar Thibeaux teaches that revival is not accidental—it is spiritual alignment. Learn how repentance, prayer, holiness, and the cross brought restoration to Israel, and how the same principles still awaken God's people today.
#top .av-special-heading.av-gs9o3p-ffff8ffa8037d7e95620c3571088ff5d{ padding-bottom:10px; } body .av-special-heading.av-gs9o3p-ffff8ffa8037d7e95620c3571088ff5d .av-special-heading-tag .heading-char{ font-size:25px; } .av-special-heading.av-gs9o3p-ffff8ffa8037d7e95620c3571088ff5d .av-subheading{ font-size:15px; } Through My Bible Yr 02 – December 18Daniel 11:21 – 12:13 LISTEN HERE Through My Bible – December 18 Daniel 11:21 – 12:13 (EHV) https://wels2.blob.core.windows.net/tmb-ehv/02-1218db.mp3 See series: Through My Bible Daniel 11 Antiochus IV 21 A despicable person will arise in his place, but they will not confer the royal majesty upon him. He will come when the kingdom is at ease and seize it through smooth, slippery talk. 22 A powerful force will be overpowered by him and broken, together with a leader of the covenant. 23 After an alliance is made with the leader of the covenant, the despicable person will act deceitfully. He will rise up and become powerful with a small nation. 24 He will come to the richest parts of the province when it is at ease, and he will do what his fathers and his fathers' fathers did not do. He will distribute plunder and property to them. He will come up with plans against strongholds, but only for a time. 25 He will awaken his power and his courage against the King of the South with a great army. The King of the South will stir himself up for battle with a very great and powerful army, but he will not succeed because schemes will be plotted against him. 26 Those who eat his special royal food will try to break him, and his army will be swept away. Many will fall, struck down in battle. 27 The two kings, whose hearts are bent to evil, will sit at one table and lie to each other, but this scheming will not succeed, because the end is still set for an appointed time. 28 The King of the North will return to his land with a lot of captured possessions and with his heart set against the holy covenant. He will take action and then return to his own land. 29 At the appointed time he will return and come into the South again, but this later invasion will not turn out like the first invasion. 30 Ships from Kittim will come against him, and he will be humbled. [1] Then he will turn and become furious against the holy covenant and take action. He will return and show favor to those who abandon the holy covenant. 31 His forces will arise, profane the temple fortress, abolish the continual daily sacrifice, and set up the abominable thing that causes desolation. 32 So he will corrupt wicked men of the covenant with smooth talk, but a people who know their God will be strong and take action. 33 Those of the people who have insight will make many understand, but they will fall by the sword, and to flames, captivity, and plunder for some time. 34 However, when they stumble, they will be aided by a little help, and many will join them insincerely. 35 Some of those who have insight will stumble so that they may be refined, purified, and made white until the time of the end, for it is still set for an appointed time. The Antichrist and the Time of the End [2] 36 The king will do as he pleases. He will exalt himself and magnify himself over every god, and he will speak amazing things against the God of Gods. He will prosper until furious anger is completed, because what has been determined shall be done. 37 He will not favor the God of his fathers. He also will not favor the desire of women or any god, because he will exalt himself above all of them. 38 He will honor a god of fortresses in their place. He will honor a god whom his fathers did not know with gold, silver, precious stones, and very valuable things. 39 He will deal with strong fortresses with the help of a foreign god. To all who acknowledge him, he will give great honor and make them rulers over many people. What is more, he will parcel out land for a price. 40 Then, at the time of the end, the King of the South will wage war against him, and the King of the North will storm out against him with chariots, horsemen, and many ships. He will enter countries like a flood and overflow them. 41 He will enter the beautiful land, and many will stumble. However, these nations will be delivered from his power: Edom, Moab, and the best of the Ammonites. 42 He will seek to harm countries, and the land of Egypt will not be one that escapes. 43 He will rule over the treasures of gold and silver and over all of the very valuable things of Egypt. Libyans and Cushites will be within his grasp. 44 However, reports from the east and from the north will terrify him. He will go out in great anger to destroy and to completely wipe out many. 45 He will pitch his royal tents between the seas toward the beautiful holy mountain. Yet he will come to his end, and there will be no one to help him. The Resurrection to Eternal Life Daniel 12 1 Then at that time, Michael, the great prince who stands over your people, will arise. There will be a time of distress that has not happened from the first time that there was a nation until that time. At that time your people will be delivered, everyone who is found written in the book. 2 Many who are sleeping in the dusty ground will awake, some to everlasting life, and some to shame, to everlasting contempt. 3 Those who have insight will shine like the brightness of the sky, and those who bring many to righteousness will shine like the stars forever and ever. 4 Now you, Daniel, close up the words and seal the scroll until the time of the end. Many will continue running back and forth, and knowledge will increase. The Messenger Concludes His Revelation 5 I, Daniel, looked, and there were two others standing there, one on the near bank of the river and the other on the far bank of the river. 6 Someone said to the man dressed in linen, who was above the waters of the river, “How long until the end of these amazing things?” 7 Then I heard the man dressed in linen, who was above the waters of the river. He raised his right hand and his left hand to heaven and swore by him who lives forever that it would be for a time, times, and half a time, and then, when the rejection of the holy people is finished, all these things will be finished. [3] 8 I myself heard, but I did not understand. So I said, “Lord, what will be the end result of these things?” 9 He said: Go, Daniel, because the words are closed up and sealed until the time of the end. 10 Many will be purified, made white, and refined, but the wicked will act wickedly. None of the wicked will understand, but those who have insight will understand. 11 From the time when the regular daily offering is removed and an abominable thing that causes desolation is set up, there will be one thousand two hundred ninety days. 12 Blessed is the one who waits and reaches one thousand three hundred thirty-five days. 13 But you, go on your way to the end. You will rest and rise to your assigned inheritance at the end of the days. Footnotes Daniel 11:30 Antiochus IV would have successfully conquered Egypt, but he was thwarted by Roman intervention. In his rage he turned against the Jews and instigated a great persecution which led to the Maccabean revolt. Daniel 11:36 When we reach the end of this section, we will be at the Last Day. Without notice, the topic morphs gradually from Antiochus, who is the Old Testament type of the Antichrist, to the Antichrist himself. Daniel 12:7 Or when the power of the holy people has been completely broken, all these things will be completed #top .hr.hr-invisible.av-aocsdx-89cb4ca21532423cf697fc393b6fcee0{ height:10px; } The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved. #top .hr.hr-invisible.av-4vzadh-3f04b370105df1fd314a2a9d83e55b26{ height:50px; } Share this entryShare on FacebookShare on LinkedInShare by MailLink to FlickrLink to InstagramLink to Vimeo
The Jews' final victory was due to the political disintegration of the Syrian state at that time
A single van's worth of fighters against a sprawling empire isn't the setup for a myth—it's the spine of a moral challenge. We take a hard look at the Maccabean revolt and strip it of sentimental glow: twelve or so members of a rabbinic family stood against a Greek world packed with soldiers, arms, elephants, and millions of citizens. The numbers weren't close, and that's the point. The heart of Hanukkah is not cute; it's costly. It asks what happens when conviction refuses to make peace with pressure.We walk through the scale of the mismatch and then lean into how tradition remembers the turning point. Midrashic portraits—eagle-fast, deer-light, lion-strong—read like battlefield poetry. Whether you name it providence or metaphor, the message lands: determination aligned with a sacred purpose can push beyond what spreadsheets predict. That alignment is captured in the idea of Moser Nefesh, the willingness to give of oneself for what is right. It's less about headline heroism and more about steady fidelity when numbers, peers, and fear all argue for surrender.From there, we bring the story home. Most of us won't face elephants, but we do face corners: workplaces that pressure us to mute our values, communities that normalize what our conscience can't. We talk about what it means to stand your ground without theatrics, how small acts of courage create new options, and why “having Hashem on your side” is about integrity as much as outcomes. Candles become more than décor—they're a discipline of memory, sparks that ask what we will stake for what we claim to love.If you're ready for a Hanukkah story that honors the risk and the grit—and helps you find your footing when the odds look unforgiving—press play, share this with someone who needs courage tonight, and leave a review to tell us where you're choosing to stand.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!---------------- 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
Most Christians know Hanukkah as the “Jewish Christmas,” but Jesus actually celebrated it (John 10:22-23). Discover the real story behind the Festival of Dedication: the Maccabean revolt, the miracle of the oil, the stunning archaeological evidence, and how this feast of light points to Jesus, the Light of the World. Featuring Christian archaeologist, Dr. Scott Stripling. Origins of Hanukkah - Maccabean Anti-Hellenic Rebellion DOCUMENTARY https://youtu.be/TaanPpi8LK0 Archaeology Related to Hanukkah: Digging for Truth Episode 275 https://youtu.be/4clp_oq8DyI
Hanukkah is often misunderstood as a festival about tradition, miracles, or folklore - but its true power lies in dedication, covenant faithfulness, and the restoration of God's dwelling. In this short overview, we look beyond later myths and return to the biblical and historical foundations of Hanukkah, showing how it connects directly to Sukkot, the Maccabean struggle, and ultimately to Yeshua the Messiah. Hanukkah did not originate as a commanded feast in Leviticus 23. It emerged during a time when Sukkot could not be celebrated because the Temple had been desecrated under Antiochus Epiphanes. After the Maccabean victory, the Temple was cleansed, pagan worship removed, and true worship restored.The dedication of the Temple was then celebrated in the pattern of Sukkot, with rejoicing and thanksgiving. This historical context gives powerful meaning to John 10:22–23, where Yeshua stands in the Temple during the Feast of Dedication and reveals His divine identity. In this overview, you'll discover: Why Hanukkah is connected to Sukkot—and why it is not a replacement for it How the Maccabean stand was about covenant faithfulness, not culture or politics What the cleansing and rededication of the Temple points to in the New Covenant Why Yeshua identifies Himself as the true dwelling place of God How Hanukkah ultimately calls us to wholehearted dedication to Messiah This Overview keeps Messiah at the center, rejects extra-biblical mythology, and shows Hanukkah in Scripture, history, and the changes that come in Yeshua. “The testimony of Jesus is the spirit of prophecy.” Revelation 19:10 The light is not in the lampstand. The Light is in the Son.
Rusty recounts the part of the Hanukkah story that most seem to skim over or neglect; What happens to the Maccabean hearts after the victory over the Greeks and Hellenized Jews, and how that parallels our relationship with God.
Growing In God Podcast Program Number: GIG #279 Categories: Biblical Feasts Web Description: Hanukkah may be best known for the lighting of the menorah and the miracle of the oil lasting for eight days in the Temple following the Maccabean revolt. But the true heart of the Hanukkah celebration is the cleansing of the altar and the rededication of the Temple after a small group of Jewish farmers had defeated their enemies. Just as there are eight candles burning on the menorah during the celebration of Hanukkah, there are at least eight good reasons for Christians to celebrate Hanukkah. Show Notes: Hanukkah, the Feast of Dedication, is actually a biblical feast and has significance for us as Christians. Here are eight reasons why Christians should consider celebrating Hanukkah: 1. Hanukkah is found in the Bible. In John 10:22 we see that Christ celebrated the Feast of Dedication (Hanukkah). 2. We all need times for a new dedication and recommitment of ourselves to God and to a deeper level of service to the Lord. 3. Once again the land of Israel is under the leadership of the Jewish people. This restoration was promised by God, and Christians should celebrate that we are yoked together with Israel and the Jewish people. 4. Hanukkah foreshadows the days of the complete fulfillment of the messianic prophecies, where we see God's kingdom and God's rulership on earth as it is now in heaven. 5. Celebrating Hanukkah looks forward to the end of anti-Semitism: the end of persecution and desecration of the Jewish people in our day and age. 6. As Christians we should join with the Jewish people in the bold proclamation of their faith by celebrating Hanukkah. 7. We are showing our oneness today with Judaism, with the State of Israel, and with the Jewish people everywhere as our elder brothers in the faith. 8. In celebrating Hanukkah we reconnect ourselves with the Jewish Yeshua (Jesus) and return to our Hebrew roots—to recognize them, to be thankful for them, to engage with them, and to learn more deeply the ways that were the ways of Yeshua. Key Verses: • John 10:22–24. "At that time the Feast of the Dedication took place … and Jesus was walking in the temple." • Daniel 3:13–18. "We are not going to serve your gods or worship the golden image." • Matthew 5:14–16. "Let your light shine." • Matthew 5:17. "Do not think that I came to abolish the Law … I did not come to abolish but to fulfill." Quotes: • "We should live our lives as Christians in oneness with the Jewish people in their fight against anti-Semitism, because their fight is our fight." • "As Christians celebrating Hanukkah, we can celebrate the bold proclamation of Jews down through the centuries that say, 'We will not bow down to the idolatry of this age.'" • "There's something very important in the coming together of Christians and Jews in today's world. Hanukkah can be a bridge for us to see that happen." Takeaways: 1. Go back and read the book of Maccabees, the Jewish encyclopedia, and the other sources to find out for yourself what was done and how it was done—so that Hanukkah will create in you a oneness with our Jewish brothers and sisters. 2. Take time in this holiday season to open your heart, your mind, and your spirit to reconnect through the celebration of Hanukkah with the Jewish roots of our faith so that you will find something new and alive in your own Christian experience.
Athenian democracy, in many ways, inspired the Maccabean-style democracy established in 140 BCE. Bernie Maopolski from the Fan of History podcast joins Gil to discuss.Listen to Bernie's episodes on Athenian Democracy - Democracy in AthensThe Boule: Random Guys and the Birth of BureaucracyGreek Democracy, part 3 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
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
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!
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.
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.
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
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.
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
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.
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.
© 2020-2026 Ivy Podcast Discovery LLC
