Podcasts about Maccabean Revolt

Editor's note: This piece is slightly different to our normal ones. It's more akin to a blog and written in the first person. However, we deemed it interesting given the writer, where they are, and the wider context. Although I am not an infantryman, I am assigned to an infantry unit here in the USA. At our recent dining out, talk inevitably turned to Saint Maurice. For those who do not know, Saint Maurice is the patron saint of infantrymen. When it came time for the commander to induct a select few into the Order of Saint Maurice, I heard the script - which includes the story of Saint Maurice - as if it was for the first time. Maurice was ordered to have his legionnaires offer pagan sacrifices before battle near the Rhone at Martigny. The Theban Legion refused to participate, and also refused to kill innocent civilians in the conduct of their duty, and withdrew to the town of Agaunum. Enraged, Maximian ordered every tenth man killed, yet they still refused. A second time the General ordered Maurice's men to participate and again they refused. Maurice declared his earnest desire to obey every order lawful in the eyes of God. "We have seen our comrades killed," came the reply. "Rather than sorrow, we rejoice at the honor done to them." I had been in a funk for the preceding few weeks. Like all members of the profession of arms I had been trying to make sense of the changes in Department policy and U.S. foreign policy that had been cascading out of the National Command Authority. Everything seemed to be in flux. Opinions among my peers differed. Nothing seemed to make sense. And then I heard this story and suddenly I felt better. I am not a religious man. And even if I were, the religion of my ancestors did not include the veneration of saints (if you must know, I'm Jewish, but you can only get military inspiration from the stories of the Maccabean Revolt so many times before you need to look further afield for inspiration). But in a time when everyone is talking about "warrior culture" - and not necessarily in a way that made good sense - the story of Saint Maurice seemed like it held some sort of answer. As a good cavalryman, I went straight to the story of Saint George. As a result of his personal bravery, this man - then known as Nestor of Cappodocia - became a member of the Roman Emperor Diocletian's personal bodyguard. In 303 AD, Diocletian issued an edict in Nicodemia, now a part of Turkey, that ordered the destruction of all Christian Churches, sacred writings and books, and outlawing all Christians who did not, on the surface at least, conform to paganry. Upon seeing the edict, Nestor tore it down. For his act and his refusal to abide by the pagan emperor's edict, Nestor was imprisoned, tortured, and executed. Early Christians changed Nestor's name to George, and he became associated with bravery, dedication to faith, and decency. The legend of St. George's defeating the dragon perpetuates the might of the mounted warrior over the forces of evil. It is an Italian legend dating from the 12th Century, and the story goes like this: Near the city of Silene, a frightful dragon came to live in a marshy swamp, and its breath poisoned all who attempted to drive it away. To protect themselves, the citizens offered the dragon two sheep every day. Soon, however, they ran out of sheep, and human sacrifices were then drawn by lot. One day, the lot fell to the king's daughter. She was left in the swamp to face the dragon, and this is where St. George finds her during his travels. In a fierce combat, George defeats the dragon but does not kill it. Instead, he ties the princess' waistband around the dragon's neck and has her lead it back to the city. There he promises to slay the dragon if the people will embrace the Christian faith. This they agree to do, and he kills the dragon. Later, of course, the dragon came to represent the embodiment of evil and hatred rather than an animal, but the moral remained. The heroism and faith of S...

Series: Signs & GloryTitle: “Are we ready to celebrate AND surrender to Jesus?"Scripture: John 12:9-2511:47-48,Psalm 118:19-26,Zechariah 9:9-10,Luke 14:25-33,2 Corinthians 4:16-18Bottom line: We will follow Jesus in celebration AND surrender when we see him clearly.INTRODUCTIONCONTEXTSERMON OUTLINECONCLUSIONNOTESOUTLINESQUESTIONS TO CONSIDER DISCUSSION QUESTIONSMAIN REFERENCES USEDOpening prayer: Lord God, help us grow to be and do like Jesus, while abiding in him and leading others to do the same. INTRODUCTIONTitanic compartmentalization.Bottom line: We will follow Jesus is celebration AND surrender when we see him clearly.Outline (Kent Hughes)I. The King Presented (12-19)Context - 3 groups come and intercept Jesus and his followersPilgrims coming to purify themselves before the PassoverLocals and pilgrims who saw Jesus raise Lazarus from the deadReligious leaders furious and bent on execution for blasphemy"Hosanna" = Save! (Ps 118)Donkey's colt (Zech 9:9-10)Delayed understanding"The whole world has gone after him."II. The King Pursed (20-22)Greeks = Gentile truth seekers"We would like to see Jesus" --continuous senseIII. The King's Proclamation (12:24-26)Jesus' response to their inquiry but to everyoneTo live you must die--to do this life that you will live in this life and beyondDies "alone" - “Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” ‭‭John‬ ‭12‬:‭24‬ ‭ESV‬‬To die alone is to die but not be buried in the ground. To die and be put into the ground leads to life in this parable.https://bible.com/bible/59/jhn.12.24.ESVNo exceptionsDie => Follow => Serve => HonorCrown preceded by the cross/crucifixionFor JesusFor usAdditionalThe Triumphal Entry of Jesus is one of the most well-known events in the Gospels, and it's rich with meaning. It's recorded in all four Gospels: Matthew 21:1–11, Mark 11:1–11, Luke 19:28–44, and John 12:12–19.Here's the basic scene:It happens at the beginning of what we now call Holy Week, (Sunday) just a few days before Jesus' crucifixion (Friday). Jesus is approaching Jerusalem, and as He nears the city, He sends two of His disciples to find a donkey and her colt, fulfilling the prophecy of Zechariah 9:9 — “See, your king comes to you, gentle and riding on a donkey.”Riding a donkey (instead of a war horse) was deeply symbolic. It showed that He came not as a conquering military leader but as the humble, peaceful Messiah. As He rides into Jerusalem, crowds gather and spread their cloaks and palm branches on the road. They shout:“Hosanna to the Son of David!”“Blessed is he who comes in the name of the Lord!”“Hosanna in the highest heaven!”“Hosanna” means “save us,” so they were both praising Him and calling out for deliverance. The crowd was hoping for a political savior to overthrow Roman rule, but Jesus had come to bring a far greater salvation — freedom from sin and death.This moment is full of contrasts:He's welcomed as a king, but within days, He will be rejected and crucified.The crowds are shouting praise, but soon many will shout, “Crucify Him!”It fulfills prophecy and shows Jesus embracing His mission, knowing exactly where it will lead.It's called the “Triumphal Entry,” but the triumph is not in immediate victory — it's in Jesus walking the path of suffering for our salvation. The Triumphal Entry is saturated with Old Testament echoes and themes that quietly (or loudly!) proclaim Jesus as the true King, the Messiah, and the sacrificial Lamb. Let's unpack a few:Zechariah 9:9 — King Comes on a Donkey“Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey.”Jesus intentionally fulfills this prophecy. Kings sometimes rode donkeys in the ancient Near East to symbolize peace. When Solomon was crowned, he rode King David's mule (1 Kings 1:33–35). So Jesus riding a donkey is a royal claim — but a humble, peaceful one. He's not coming as a warlord; He's coming as the Prince of Peace.Psalm 118:25–26 — The Hosanna PsalmThe crowd shouts:“Hosanna! Blessed is he who comes in the name of the Lord!”This is a direct quote from Psalm 118, a psalm used in pilgrim festivals, especially Passover. “Hosanna” originally meant “save us now!” — it's a plea for salvation and a cry of praise. Psalm 118 also speaks of the rejected stone becoming the cornerstone, which Jesus applies to Himself later in the week (Matthew 21:42).Palm Branches — Victory and KingshipPalm branches were symbols of victory and kingship, often associated with Jewish nationalism (think of the Maccabean Revolt about 150 years earlier, where palm branches celebrated military victory). The crowd is treating Jesus like a conquering hero, anticipating national deliverance from Rome.(See notes below for more)Transition:"So, when Jesus rides into Jerusalem, He's not just making a political statement — He's weaving together centuries of prophecy, promise, and hope. He is the promised King, the humble servant, the Passover Lamb, the cornerstone, and the very presence of God returning to His people.And of course, all of this sets the stage for the cross. The King enters not to take power by force, but to lay down His life." -ChatGPTConclusion:Bottom line: I can trust God with everything, even when in need, because he provides, he cares, and he is with us.George Mueller, champion of orphans in England when asked, "What has been the secret of your life?" hung his head and said, "There was a day when I died." Then he bent lower and said, "Died to George Müller, his opinions, preferences, tastes, and will; died to the world, its approval or censure; died to the approval or blame even of brethren or friends." -Hughes, p. 307-308What about you?Do you celebrate Jesus but not surrender to his rule and reign? The latter undoes the former. Peter puts it all in perspective in his first sermon:““Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah.” When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?” Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.”” ‭‭Acts‬ ‭2‬:‭36‬-‭39‬ ‭NIV‬‬InvitationHow do we respond? Answer 2 questions:Take out a card or piece of paper right now. Write down the answer to these questions: What is God saying to me right now?What am I going to do about it? Write this down on a sheet of paper. What I hear you saying, Lord, is ___________________.[my name] is going to believe/do __________________________________________________ as a result.Finally, share this with your Home or Mission group this week when you gather as a testimony about what God is doing in your life. You don't have to get too specific to give him praise.Lord's Supper, 1 Cor 11:23-26 is good passage.Also, say something like, "Christ has died, Christ is risen, Christ will come again." (past, present, and future)PrayNOTES"George Müller (1805–1898) was a Christian evangelist and the founder of the Ashley Down orphanages in Bristol, England. Originally from Prussia (modern-day Germany), Müller lived a rebellious youth but experienced a profound conversion in his early twenties. Moved by compassion and a deep trust in God's provision, he established homes for orphaned children at a time when many were homeless and destitute.What set Müller apart was his radical reliance on prayer. He famously never solicited funds directly but trusted God to provide for the needs of thousands of children under his care. Over his lifetime, Müller cared for over 10,000 orphans, established schools, and distributed vast numbers of Bibles and tracts. His legacy continues as a testimony to God's faithfulness and the power of prayerful dependence.If you want, I can also give you some powerful quotes or stories from his life!Of course — here's a quick bio on George Müller:George Müller (1805–1898) was a Christian evangelist and the founder of the Ashley Down orphanages in Bristol, England. Originally from Prussia (modern-day Germany), Müller lived a rebellious youth but experienced a profound conversion in his early twenties. Moved by compassion and a deep trust in God's provision, he established homes for orphaned children at a time when many were homeless and destitute.What set Müller apart was his radical reliance on prayer. He famously never solicited funds directly but trusted God to provide for the needs of thousands of children under his care. Over his lifetime, Müller cared for over 10,000 orphans, established schools, and distributed vast numbers of Bibles and tracts. His legacy continues as a testimony to God's faithfulness and the power of prayerful dependence." -ChatGPTKey Themes in the PassageJesus' fame is peaking — His miracle with Lazarus draws crowds and stirs belief.Conflict intensifies — The religious leaders feel threatened and plan to destroy both Lazarus and Jesus.Messianic hopes rise — The crowd greets Jesus as King, but their expectations are political and immediate.Fulfillment of prophecy — Jesus knowingly fulfills Scripture, showing He is the promised King, though His kingdom is not what they expect.Misunderstood glory — Even the disciples don't grasp the full meaning until after the resurrection. -ChatGPTGenesis 49:10–11 — The King from JudahJacob's blessing over Judah includes a fascinating image:“The scepter will not depart from Judah… He will tether his donkey to a vine, his colt to the choicest branch.”The image of the donkey and colt ties Jesus back to this prophecy of a ruler from the tribe of Judah — which Jesus is.Timing: Passover Lamb Selection DayThis one is stunning. Jesus enters Jerusalem on the 10th of Nisan, the day Jewish families selected their Passover lambs (Exodus 12:3). He is, in effect, presenting Himself as the Lamb of God, chosen for sacrifice. John the Baptist had already called Him this in John 1:29 — “Behold, the Lamb of God, who takes away the sin of the world!”God's Glory Returning to the Temple (Ezekiel 43:1–5)Ezekiel saw a vision of God's glory returning to the temple from the east. Jesus, the embodiment of God's glory, approaches Jerusalem from the Mount of Olives to the east (Luke 19:37). There's a sense that God is coming back to His house — though, heartbreakingly, many will not recognize Him. -RC SproulFrom RC Sproul“In the intertestamental period, something took place that would define the Jewish people in terms of their national identity for centuries to come. In the second century BC, the temple was desecrated by Antiochus IV Epiphanes, leader of the Seleucid Empire. In response, a Jewish man named Mattathias, who was committed to the ancient covenant of Israel, determined to rescue the temple and the nation from the invasion of the Seleucids. Mattathias became the leader of a guerrilla group that fought against the Seleucids. When he died, the leadership of this insurrectionist movement passed to his son Judas, who became known as Judas Maccabaeus, which means “the hammer.” Judas Maccabaeus became a national hero, a Hebrew Robin Hood, who wreaked havoc among the troops of the Seleucids. He put so much pressure on the Seleucids that in 164 BC they released the temple for the Jews to practice their own faith. That event was met with so much celebration that a new feast was instituted called the Feast of Dedication or the Feast of Lights. We know it as Hanukkah, which is celebrated even to this day. Later, Judas' brother Simon Maccabaeus actually drove the Seleucids out of Jerusalem altogether, and when that happened he was acclaimed a national hero and was celebrated with a parade, something like a ticker-tape parade in New York. In that parade, the Jews celebrated his victory with music and with the waving of palm branches. At that point in Jewish history, the palm branch became significant .. as a sign and symbol of a military victory, of a triumph. In fact, that symbolism became so deeply rooted in the Jewish consciousness that when the Jews revolted against the Romans in the decade of the sixties AD, they dared to mint their own coins with the image of a palm branch, because it is their national symbol of victory. When the people waved their palm branches to welcome Jesus, they cried out: “Hosanna! ‘Blessed is He who comes in the name of the LORD!' The King of Israel!” (v. 13b) Why did they say this? The word hosanna is derived from a Hebrew word that literally means “save now.” Both this plea and “Blessed is He who comes in the name of the LORD” are found in the hallel, a series of psalms that were sung every morning at the Feast of Tabernacles. The series starts with Psalm 113 and goes through Psalm 118. In Psalm 118, we find these words: Open to me the gates of righteousness; I will go through them, And I will praise the LORD. This is the gate of the LORD, through which the righteous shall enter. I will praise You, for You have answered me, and have become my salvation. The stone which the builders rejected has become the chief cornerstone. This was the LORD's doing; it is marvelous in our eyes. This is the day the LORD has made; we will rejoice and be glad in it. Save now, I pray, O LORD; O LORD, I pray, send now prosperity. Blessed is he who comes in the name of the LORD! We have blessed you from the house of the LORD. (vv. 19–26) Every Jewish pilgrim was familiar with the words from the hallel, so when the crowds came out to see Jesus, they naturally used those words. The plea “Save now” near the end of the quoted passage is the English translation of the root word of hosanna. The words “Blessed is He who comes in the name of the LORD” and the additional description shouted by the people, “the King of Israel!” indicate that the people looked to Jesus for salvation, though most likely in a military sense.”John - An Expositional CommentaryR.C. SproulOUTLINESSee above.QUESTIONS TO CONSIDERWhat do I want them to know? Why do I want them to know it?What do I want them to do?Why do I want them to do it?How do they do this?DISCUSSION QUESTIONSDiscovery Bible Study process: https://www.dbsguide.org/Read the passage together.Retell the story in your own words.Discovery the storyWhat does this story tell me about God?What does this story tell me about people?If this is really true, what should I do?What is God saying to you right now? (Write this down)What are you going to do about it? (Write this down)Who am I going to tell about this?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastAlternate Discussion Questions (by Jeff Vanderstelt): Based on this passage:Who is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I do? (In light of who I am)How do I do it?Final Questions (Write this down)What is God saying to you right now? What are you going to do about it?MAIN REFERENCES USED“John,” by R. Kent Hughes, Preaching the Word Commentary, Edited by Kent HughesExalting Jesus in John, by Matt Carter & Josh WredbergThe Gospels & Epistles of John, FF BruceJohn, RC SproulJohn, KöstenbergerThe Gospel According to John, DA CarsonThe Light Has Come, Leslie NewbiginThe Visual Word, Patrick Schreiner“Look at the Book” by John Piper (LATB)“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)Outline Bible, D Willmington (OB)NIV Study Bible (NIVSB) https://www.biblica.com/resources/scholar-notes/niv-study-bible/Chronological Life Application Study Bible (NLT)ESV Study Bible (ESVSB) https://www.esv.orgThe Bible Project https://bibleproject.comNicky Gumbel bible reading plan app or via YouVersionClaude.aiChatGPT Google Gemini

We learn about the Maccabees and their fight against the Syrian Empire.

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

Send us a textCan historical figures predict the future? Join us as we uncover the eerie parallels between Antiochus Epiphanes, the ancient king who persecuted the Jews and declared himself a god, and the prophesied Antichrist. Through an in-depth examination of the books of Daniel and 1 Maccabees, we explore how Antiochus's tyrannical actions serve as a precursor to the future Antichrist's intent to manipulate religious laws and traditions. We'll discuss the significance of the Maccabean Revolt, the rededication of the Temple, and the celebration of Hanukkah, all against the backdrop of Antiochus's oppressive reign. These historical narratives provide intriguing insights into how today's shifting societal norms might be laying the groundwork for future events that mirror these ancient prophecies.In a world where truth seems ever elusive, we confront the concept of the spirit of the Antichrist in contemporary society. Can the powerful deceptions foretold in biblical prophecy mislead even the elect? We emphasize the crucial role of discernment through the Holy Spirit to navigate these treacherous times. Despite the prophetic rise of the Antichrist, we find comfort in the timeless vision from Daniel 7:9-10 of the Ancient of Days, seated on a flaming throne, affirming divine sovereignty over all world events. This episode is a call to vigilance, urging listeners to hold steadfast to their faith and the divine promise that awaits those who eagerly anticipate God's kingdom.Support the show

In our final episode of 2024, we reflect on the historical, biblical, and prophetic significance of Hanukkah - the Festival of Lights.  Together, we explore the story of the Maccabean Revolt, the rededication of the temple, and how God's faithfulness preserved the Jewish people so the Messiah could come. We also uncover the deeper meaning of Hanukkah, connecting the light of the menorah to Yeshua, the Light of the World.  This season invites us all to rededicate our lives to God and embrace His faithfulness as we step into a new year. Key Takeaways: God's Faithfulness in History: Hanukkah reminds us of the Maccabees' victory over Antiochus IV Epiphanes and God's preservation of His covenant people. The Temple's Rededication: After its desecration, the Jewish people restored the temple, marking it with an eight-day celebration that still shines brightly today. A Greater Miracle: Hanukkah represents more than the oil lasting eight days—it's about God protecting His people so the Messiah's arrival could be fulfilled. The Messiah and Hanukkah: Jesus celebrated Hanukkah, as recorded in John 10, pointing to Himself as the ultimate Light and fulfillment of God's promises. A Season of Renewal: Just as the temple was rededicated, we are called to rededicate ourselves to God, becoming lights in a world that desperately needs His hope. Chapter Markers: 0:00 – Wrapping up 2024: Hanukkah and the Messiah. 5:10 – Exploring the Maccabean Revolt and God's deliverance. 15:30 – The rededication of the temple and the Festival of Lights. 23:00 – Jesus and Hanukkah: Understanding John 10. 30:15 – Rededicating our lives to God in this season. 38:50 – Gratitude and hope as we look ahead to 2025. As we celebrate Hanukkah and Christmas together, let's pause to reflect on God's unchanging faithfulness and His call for us to be lights in this world. Let's embrace this season as a time to rededicate ourselves to Him, just as the temple was rededicated so many years ago. Join us at the https://thejewishroad.com/hanukkah for resources to bring Hanukkah into your home and connect with the Jewish roots of your faith. Together, we can shine His light and pray for the peace of Jerusalem. Sha'alu Shalom Yerushalayim!  

The Faithful, The Faithless & the Joy of Christmas Standalone Essential Church December 22, 2024 SUMMARY The pastor has preached over 100 Christmas messages in his 30-year career, and he feels he has exhausted the material from the few biblical chapters about Christmas. The pastor prefers preaching Easter messages because the entire New Testament and Old Testament point to the significance of Easter. The pastor discusses the significance of myrrh, one of the gifts brought to the baby Jesus, as it was an embalming spice, foreshadowing Jesus' death and resurrection. The pastor provides historical context about the political and religious landscape in Israel leading up to Jesus' birth, including the Maccabean Revolt and the rise of the Pharisees and Sadducees. The pastor focuses on the encounter between Simeon and the baby Jesus, where Simeon recognizes Jesus as the long-awaited Messiah and Savior, even though Jesus was just a baby at the time. Simeon's prophecy about Jesus being a "dividing line" and causing the "rising and falling of many" is discussed, highlighting how Jesus' coming would expose people's hearts and thoughts. The pastor emphasizes the connection between Christmas and Easter, suggesting that the true meaning of Christmas is found in the foreshadowing of Jesus' death and resurrection. The pastor encourages the audience to accept Jesus for who he is and what he has done, rather than hoping for something else. DISCUSSION QUESTIONS How does the pastor view the challenge of preaching Christmas messages year after year? What insights does he share about the familiarity of the Christmas story? The pastor discusses the significance of the gifts given to Jesus, particularly myrrh. What symbolism or foreshadowing does he see in the myrrh being an embalming spice? The pastor provides historical context about the political and religious tensions in Israel leading up to Jesus' birth. How does this background help us understand the expectations and perspectives of people like Simeon? Simeon recognizes the baby Jesus as the long-awaited Messiah. What does the pastor highlight about Simeon's faith and his understanding of Jesus' role as a "dividing line" for people? The pastor suggests that Jesus' coming exposes people's hearts and thoughts. How does this relate to the idea of privacy and transparency that he discusses? What is the core message the pastor wants to convey about the meaning of Christmas and how we should respond to Jesus?

As winter approaches, the twinkle of festive lights heralds the season of joy and reflection. In 2024, this season offers an extraordinary convergence, where Hanukkah, the Jewish festival of lights, and Christmas, the birth of Jesus Christ, align perfectly on the calendar. Hanukkah, meaning "dedication," commemorates the rededication of the Jewish Temple in 165 BC. The festival's origin lies in the Maccabean Revolt against Hellenistic domination under Antiochus Epiphanes. This revolt led to the miraculous victory and subsequent cleansing of the Temple, commemorated by the lighting of the menorah. Lighting the menorah is a central tradition, where each candle signifies hope, divine presence, and the miraculous sustenance of the Jewish people. The lights are not functional, but symbolic—a reflection of God's enduring presence and an inspiration to live in His light. Christmas marks the incarnation of Jesus, the true Light of the world: God took human form to bring salvation to humankind. It begins with the Advent season—an anticipation of Christ's birth and eventual second coming—and proceeds into the Christmas Day festivity and beyond. From December 25th to January 6th, the "12 Days of Christmas" celebrate significant Christian figures, such as Saint Stephen, John the Evangelist, and the Holy Innocents. These observances call Christians to reflect on faith's steadfast examples and draw inspiration for modern life. So, we invite you to ponder the intersection of light in both traditions. The menorah's glow during Hanukkah parallels the advent candles flickering in Christian homes, together casting away darkness and embodying hope, joy, and divine presence. This confluence also finds roots in the Gospel of John, where Jesus is described celebrating Hanukkah—affirming His identity and mission as the Light of the world. The festival's themes of dedication and light resonate with Jesus' role, drawing believers to reflect on personal dedication as a living temple of the Holy Spirit, meant to illuminate God's glory. In both Hanukkah and Christmas, the invitation to "dedication" runs deeply. Hanukkah celebrates the Temple's rededication; likewise, Christmas calls for personal dedication to faith in Christ for salvation and sanctification. This convergence is an opportunity to rededicate by living out values that reflect the love and light of God. Together, as we light the menorahs and adorn Christmas trees, let us celebrate the connections between Hanukkah and Christmas, cherishing the light that shines through both of these sacred traditions. Happy Hanukkah and Merry Christmas! Don't forget to check out our essential workbook to accompany this study. Stephanie personally created the content to invite you deeper into study. Don't miss out! 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For example, Stephanie works more than full time for Gospel Spice, entirely for free. All board members and volunteers are donating time. We limit our operational expenses to the bare minimum. Your pay-it-forward donations are tax-deductible under IRS Section 170. We want to be the best possible stewards of your financial support. Thank you! Go to gospelspice.com for more, and go especially to gospelspice.com/podcast to enjoy our guests! Interested in our blog? Click here: gospelspice.com/blog Bonjour! Gospel Spice exists to inspire our generation to delight in God. We do this through the podcast, online Bible studies, leadership trainings, and more. We want to serve Christ-followers who seek to live a life spiced with the gospel. We want to love God, because He first loved us. We want to experience the fullness of life with Him—and not be content with stale, boring, leftover faith. Jesus tells us that the most important thing is to love the Lord our God, so we take Him seriously. He adds that we are to love our neighbor as ourselves. Now, there are many ways to do that, but I have always personally felt deep compassion for victims of human trafficking – it is modern day slavery, and it revolts the heart of God. And so, they are our particular neighbors here at Gospel Spice. We want to play our part in raising awareness and then financially supporting those who fight this great evil.   Now we would love to invite you to join the team in one of three ways: 1, pray Gospel Spice forward – pray for our guests, our listeners and participants, and for us too! 2, play Gospel Spice forward by telling your friends about us, and by please leaving positive reviews and comments on your podcast listening app; and 3rd, PAY GospelSpice forward. Less than 1% of our listeners are supporting us financially. We need your help! Please pay Gospel Spice forward today. It can be a one-time donation, or a monthly one, for the amount of your choice. Your donation is fully tax-deductible in the US. Plus, once we cover our costs, a significant portion of your donation will be given back to Christian organizations that fight human trafficking, and that we vet thoroughly. So, you can know that every dime you give is used for the Kingdom of God. Every little bit helps. So, be part of the spice of the gospel by becoming a financial partner today! Bonjour! Gospel Spice exists to inspire our generation to delight in God. We do this through the podcast, online Bible studies, leadership trainings, and more. We want to serve Christ-followers who seek to live a life spiced with the gospel. We want to love God, because He first loved us. We want to experience the fullness of life with Him—and not be content with stale, boring, leftover faith. Jesus tells us that the most important thing is to love the Lord our God, so we take Him seriously. He adds that we are to love our neighbor as ourselves. Now, there are many ways to do that, but I have always personally felt deep compassion for victims of human trafficking – it is modern day slavery, and it revolts the heart of God. And so, they are our particular neighbors here at Gospel Spice. We want to play our part in raising awareness and then financially supporting those who fight this great evil.   Now we would love to invite you to join the team in one of three ways: 1, pray Gospel Spice forward – pray for our guests, our listeners and participants, and for us too! 2, play Gospel Spice forward by telling your friends about us, and by please leaving positive reviews and comments on your podcast listening app; and 3rd, PAY GospelSpice forward. Less than 1% of our listeners are supporting us financially. We need your help! Please pay Gospel Spice forward today. It can be a one-time donation, or a monthly one, for the amount of your choice. Your donation is fully tax-deductible in the US. Plus, once we cover our costs, a significant portion of your donation will be given back to Christian organizations that fight human trafficking, and that we vet thoroughly. So, you can know that every dime you give is used for the Kingdom of God. Every little bit helps. So, be part of the spice of the gospel by becoming a financial partner today! Support us on Gospel Spice, PayPal and Venmo!

Advent: I Will Draw Near to You - Malachi 4.4-6 Jobey McGinty At the close of the Old Testament, God leaves His people in suspense for 400 years before the arrival of John the Baptist and Jesus. During this period, significant events unfolded, such as the Maccabean Revolt led by Judas Maccabaeus against the Seleucids. And when the curtain opens on the New Testament, we again find Judea under occupation...this time by the Romans. And the Jews are desperate for a Judas Maccabaeus type of Messiah to come along and give the Romans the boot. And when Jesus entered Jerusalem they thought the time had finally come...but they were quickly disappointed by a Messiah who encouraged them, instead, to love and serve their enemies. He had come for a far greater purpose: to conquer a far bigger regime than the Romans. Just like the Jews, we often have our own expectations and desires for what Jesus "should" be...and it mostly boils down to a Santa Claus messiah who will right our personal frustrations and cater to our needs. But He has far greater plans for you and I! He is greater than Judas Maccabaeus...better than Adam, Elija, David, and all others before Him...and He is better than you and I. He stands righteous, in our place, before the Father above, presenting us washed in His blood and acceptable in His sight!

Root Systems, Odin, Hanukkah, and Mysterious Drones: Spiritual Truths in Turbulent Times | KIB464 Kingdom Intelligence Briefing Description: In this episode, we dive deep into the roots of faith, deception, and the significance of the Hanukkah season. Join us as we discuss Jesus' conception, drone activity, and conspiracy theories like Project Blue Beam, connecting them to spiritual warfare and biblical truths. We explore the importance of root systems—both good and bad—and how believers can remain grounded in God's Word during pivotal times. From ancient history to modern events, we tackle topics like the Maccabean Revolt, pagan traditions, and how lies can take root in our lives, often unknowingly. Whether you're curious about Hanukkah's prophetic importance, cleansing spiritual “roots,” or discerning end-time deception, this episode is packed with thought-provoking insight. Let us stand firm, walk in love, and seek God's wisdom in these pivotal days. Outline: Introduction and Joyful Perspective Jesus' conception during Hanukkah Gratitude in uncertain times Drone Activity and Project Blue Beam Latest incidents and speculation Conspiracy theories: What is Project Blue Beam? Cleansing the Temple: The Story of Hanukkah Historical significance of the Maccabean Revolt Prophetic lessons for today The Power of Root Systems Good roots: Being grounded in faith (Colossians 2:6-7, Ephesians 3:15-20) Bad roots: Bitterness and spiritual defilement (Hebrews 12:14-15) Practical steps for pruning and deep root fertilization Pagan Roots: Odin and Santa Claus Historical ties to Norse mythology The impact of lies and deception Avoiding Division and Walking in Love Encouragement for believers The importance of unity and sanctification Conclusion: A Call to Prayer and Faithfulness Trusting God in turbulent times Final reflections and blessings  

It's perhaps the best known Jewish festival of the year, but what exactly are Hanukkah's origins, and why was it first celebrated?On today's episode of the Ancients, Tristan Hughes is joined once again by Dr Jodi Magness to answer these questions and unravel the holiday's complex history. On their journey they discover it emerged from an incredibly important event in ancient Judaean history - the Maccabean Revolt, over 2,000 years ago at a time when the successors of Alexander the Great ruled supreme. It is a gripping story of defiance, of Jewish civil war, and of resistance against the oppressive Seleucid Empire.Presented by Tristan Hughes. Audio editor is Aidan Lonergan, the producer is Joseph Knight. The senior producer is Anne-Marie Luff.The Ancients is a History Hit podcast.All music from Epidemic SoundSign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe. You can take part in our listener survey here.

Question – When is Christmas not Christmas? When is Christmas anything but Christmas? Answer – when we just follow the well-trodden paths of the Christmas ritual, and forget completely what God was saying to us on that very first Christmas.   THE PROBLEM WITH CHRISTMAS I don't know if you've ever thought of this but Christmas is a real problem for guys like me, preachers I mean. Year after year, we have to crank out yet another Christmas series. And for the first few years, that's pretty easy but then after a while you start thinking to yourself, "Well, how am I going to put a new twist on Christmas this year?" Last year, I approached it from this perspective, the year before from that perspective, the year before that from ... well, you get the picture. There are only so many different perspectives on Christmas. Well, we've all been there, done that, got the t-shirt. Yeah, so it's Christmas again, so what? If you live in the Northern Hemisphere it's an excuse for a few days off. If you live in the Southern Hemisphere as I do, it's probably the summer holidays that you're looking forward to more than Christmas itself. A chance for a decent break, a bit of a much-needed R and R and sure Christmas is part of that but the Christmas bit can be a bit of a hassle. Buying presents, figuring out who has Christmas lunch with whom and then perhaps scooting off to Christmas dinner with another part of your family. Kids, uncles, aunts, grandparents – it all gets complicated. And then there's the fact not everybody in the family gets on. You know Christmas day is one of the peak times of the year for domestic violence. Even if it doesn't get that bad you know there are going to be clashes or you're going to have to smile sweetly at someone that you don't really like or you just know that so and so is going to have too much to drink again this year. Those are the burdens that many people carry into Christmas, it's just the reality of life. So as things turn out, Christmas isn't just a problem for preachers like me who have to dream up something fresh and new each year, it's a problem for many, many people. I heard someone say once, a Bible believing Christian she was, "I hate Christmas, I wish we could just skip over it." It's pretty sad but it's the reality for many people even those who actually believe in Jesus. So Christmas gets something of a bad rap, I wonder how many people who are out there who would just love to skip Christmas. I wonder? Well, as you look ahead to the next ten days or so in the run up to Christmas, I wonder how you're feeling about it all, exhausted, frustrated, anxious, stressed. What are the emotions that generally accompany this thing we call Christmas in your heart in your life? What are you feeling? Is Christmas a problem for you? Can I be honest here? I struggle with the kids pantomime version of Christmas. I struggle with the whole Carols by Candlelight phenomenon around Christmas where people get together in parks and sing Christmas carols as though they believe them, when most of the entertainers up on the stage and on our television screens don't have the remotest faith that Jesus is actually the Son of God. It's like we wrap this whole Christmas in tinsel and lights and tie a neat bow around it. And we make it out to be this happy time, when the truth is, for many people, well, they struggle with Christmas. Now I don't mean to be a Christmas Grinch here. Personally, I love singing Christmas carols because they mean something to me but what I really want to know is why don't we sing Christmas carols all year round? Why don't we celebrate the coming of Jesus all year round? I remember hosting a Christmas in July service at our Church some years back. It's a bit of a phenomenon down under as many restaurants put on Christmas dinners in the middle of winter when it's cold and at the service we actually sung Christmas carols. I can't tell you the number of people who came up to me afterwards and told me how weird it was singing Silent Night in the middle of July. Yeah, we wrap a whole bunch of rituals up in a nice neat package in December and we call it Christmas. And it's all supposed to be sweetness and light and yet how much of it really, really, really speaks into our hearts about the wonder of what God did on that first Christmas? What I want to do today is to unsettle you, to drag you out of your Christmas ritual comfort zone and ask you, "Why do you do what you do at Christmas time? Why are you racing around buying presents for people who don't really need anything? Why do you put tinsel and Christmas decorations around your house and maybe even a Christmas wreath on your front door? What are the candles and the Christmas tree and presents and all that food really about? What do you do it for?" If you stripped away all that packaging and paraphernalia what would Christmas actually be for you? Luke 2: 8-14: In that region there were shepherds living in the fields keeping watch over their flocks by night. Then an angel of the Lord stood before them and the glory of the Lord shone around them and they were terrified but the angel said to them, "don't be afraid, for see I am bringing good news of great joy for all people. For to you is born this day in the city of David a Saviour who is the Messiah, the Lord." "This will be a sign for you, you'll find a child wrapped in bands of cloth and lying in a manger" and suddenly there was with the angel a multitude of heavenly hosts praising God and saying, "glory to God in the highest heaven and on earth peace among those whom he favours." So if you took the packaging and the paraphernalia and the ritual and the racing around away, is that what Christmas would mean to you? Would you in your heart shout out, "Glory to God in the highest heaven. Glory, glory, glory. Hallelujah?" Because if not, don't you think you just might be wasting your time with all this Christmas nonsense that you go through each year? All this pressure you put yourself under, all these presents you buy and the money you spend and the decorations you put up and the food that you stuff yourself with – is that what Christmas is all about? Or in your heart, is it about the coming of Jesus Christ, the Son of God to be the Saviour of this world? The biggest Christmas gift of all history – the Son of God given to all humanity, given to you and given to me. So let me ask you, what is your Christmas all about?   THE PROPHECIES OF OLD I guess when it comes to this whole Christmas thing; we see it from where we sit. And for most of us, our perspective (our take on Christmas) comes through the ritual that surrounds it – a ritual that we've acted out year after year for as long as we can remember. Sure, it's changed a bit. When we were kids it was all about the excitement of presents. But you know the deal, you know all the things that you do in the weeks leading up to Christmas, you know how Christmas Day is going to pan out. You know the carols you're going to sing and the food that you're going to eat and the people you're going to celebrate Christmas with. If it's at all possible, this exciting celebration of Christmas has become something of a routine for you. A bit of a contradiction but it's true for most of us, life is full of contradictions right? When it comes to Christmas we kind of narrow our view, we lower our gaze and focus on the well-worn familiar path of the Christmas ritual. Whatever that looks like for each one of us, we narrow our perspective and like Pavlov's dogs we get on with that part of life and in many respects, that's how it was on that very first Christmas two thousand odd years ago. Although it wasn't called Christmas back then. In fact, the first record of there being some celebration of Christmas doesn't appear until 354 AD, three and a half centuries after the birth of Jesus. And of course many of the modern-day traditions of Christmas that we celebrate on December 25th – for instance, eating turkey, having a Christmas tree, Santa Claus, presents, tinsel, lights, all of those are much, much more recent. In fact, the Christmas ritual that you and I take for granted today, as though it's been around forever, is little more than a hundred years old, it's a bit of a surprise, isn't it? But let's wind the clock back even further to that first Christmas. People by and large were just going on with their daily business. The big news in town was of course the census. The Romans had ordered a stock take of all the people and in the absence of the technology we use today, the way you did it back then was to go back to your ancestral home. And in the case of Joseph and therefore Mary, his embarrassingly pregnant betrothed, that meant going back to Bethlehem. The inns were full, the shepherds were out doing what shepherds did, tending their flocks in the field by night. Other than the disruption of the census, it was pretty much business as usual. And then wham, the light show in the skies in front of these shepherds. God broke into that "business as usual" in a spectacular way. You know what, I'm praying for this Christmas, God is going to break into your "business as usual" in a spectacular way too. All these people were just living their lives, just like we do, head down, doing stuff that they did day after day when all along God had promised a Saviour. There are quite a number of prophecies in what we now call the Old Testament (the Scriptures to the Jewish people) of the coming of a Saviour and principle among them is that He would be born in Bethlehem, Micah 5: 2-5: But you O Bethlehem of Ephrathah who are one of the little clans of Judah, from you shall come forth for me one who is to rule in Israel whose origin is of old from ancient days. Therefore he shall give them up until the time when she who is in labour has brought forth then the rest of his kindred shall return to the people of Israel and he shall stand and feed his flock in the strength of the Lord, in the majesty of the name of the Lord his God and they shall live secure for now he shall be great to the ends of the earth and he shall be the one of peace. The prophecy of the coming of the Saviour in great power in this tiny humble little village of Bethlehem and by the way the word Bethlehem means literally "the house of bread". Remember how Jesus said, "I am the bread of life." How appropriate that He should be born in Bethlehem – the house of bread. And then there was the prophecy that He would be born to a virgin, now that's pretty outrageous when you think about it, Isaiah chapter 7:14: Therefore the Lord himself will give you a sign. Look the virgin woman is with child and shall bear a son and shall name him Immanuel which means 'God is with us. And that is, of course, exactly what happened. There are quite a few more prophecies about the birth of Jesus that were given centuries before that He fulfilled – His lineage, the slaughter of the infants by Herrod, His need to flee to Egypt. The bottom line was that there were plenty of signs, plenty of prophecies, plenty of predictions. Okay they were cryptic. I mean God revealed His Son in mystery and wonder. We always try to analyse God and put Him in a box. We try and figure out how He operates and then make a bunch of rules about Him. But you can't do that with God. He does startling, creative, outrageous things like sending His Son, Jesus as the son of a carpenter in humble circumstances in some shed out the back of Bethlehem. But the picture was always there, the big plan was always there. God had given some predictions about what was going to happen even as way back as His promise to Abraham. Right back there in the first Book of the Bible, the Book of Genesis, God said to him, "Through you all nations shall be blessed" pointing forward to Jesus. But the people were just chugging along, business as usual and it was difficult (if not, impossible) for many of them to see, to perceive, to understand. Not all of them had the light show like the shepherds and the wise men. As I look at the world today, it seems to me that still today most are asleep to what God did back then and what God is doing now. The only difference is that we know the whole story, we know what was going on and how it ends. So as this Christmas approaches, you find yourself asleep to the wonder of what God is doing then let me say to you with all love and with all care, "Wake up. Don't be asleep through yet another Christmas." The wonder and the power of what God did back then, the doors that He opened for you through the coming of Jesus, the joy of what He brings to you today, the unspeakable glory that He opens up through His Son for you to spend eternity with Him, why would you want to sleep through that? Why would you want to be blind to that? Those prophecies of old which is the faintest hint of what was to come. But now we know, now we can see … the sheer wonder.   THE REALITIES OF LIFE There is something incredibly powerful about "business as usual". If you think about how your life has played itself out, so far, I suspect that it's been ninety nine percent humdrum and about half a percent of wonderful mountain top joy and another half a percent of tragedy and loss. Sure, some people seem to have better lives than others. Some are born rich, some are born poor and very sadly for some people life is one long tragedy. I wish I could wave a magic wand and take all that away for those people who find themselves in that boat. But I just can't and yet for most of us, most of our lives are occupied by the normal every day, business as usual, monotony which consumes most of our time, most of our attention and most of our focus. Am I right? But beneath that monotony there is always, always, always a sneaking suspicion that there must be more. You've had that feeling, right? This sense that something is oppressing you, something is sidling you out of the sort of life that you think you should be living. There are in fact very few people on planet earth today that don't have that feeling. I used to have it but I don't have it anymore. I've always been someone who's tried to get out there and live life to the full. And all along, as hard as I tried, something was missing, things weren't quite right and I couldn't put my finger on it. I want to wind the clock back to what was going on in the history of Israel around when Jesus was born. Not just the history of the nation but the lives of the ordinary people like you and me. In fact there's a particular bunch of guys I want to focus on because they, to me, exemplify this "business as usual" but something was not quite right in their world. What am I yabbering on about here? I'm talking, of course, about the shepherds who were out watching their flocks by night. Now, no doubt you've sung the Christmas carol many times and heard their story many times. By the way, the fact that they were out there watching their flocks by night makes it pretty certain that Jesus wasn't born in December, Israel's winter. Average December maximums of fifteen degrees Celsius or around sixty degrees Fahrenheit and of course nights were quite a bit cooler. So in winter they generally brought their sheep into town where there was a communal pen where they were cared for overnight. So even though we celebrate Christmas in December, it probably didn't happen then on the first Christmas. Anyhow, here were these guys living out their "business as usual" tending their flocks by night but they weren't living as free men, they were living as men in an occupied country. The Romans of course had occupied and ruled most of the known world back then. And in fact, the Romans had been the rulers for the last sixty or seventy years in Israel. Now, in the overall history of Israel that's pretty short but for those shepherds it was all that they could remember. The Romans were tough task masters and what made it even harder for the Israelites is that they knew they were God's chosen people. They knew they were meant to be free and so they expected, kind of, sort of, maybe one day for God to send them a King – a Messiah, as He was called back then, God's anointed King – in order to boot the Romans out and restore the kingdom of Israel, to set God's people free. After all, God had done it before. He'd set them free from captivity in Egypt. He'd set them free from captivity in Babylon. He'd set them free from the Seleucid Empire through the Maccabean Revolt only a century and a half before. That was their simplistic understanding of what should be going on. So there they were, business as usual. But something wasn't quite right, they were oppressed and that simply wasn't the way it should have been. They were being robbed of the freedom, the life that they knew they were entitled to as God's chosen people. Does that sound vaguely familiar to you? Does that sound like anyone that you know? Now, people back then were kind of expecting this Messiah to come. But when you and I used this term "Messiah" we think of Jesus, right? That's not who they were thinking about at all. They were thinking more about a strong warrior king, someone like King David of old who could muster an army, defeat the Romans and set the people free. After all, isn't that what God promised to David years before? 2 Samuel 7: 12 and 13, He said to David: When your days are fulfilled and you lie down with your ancestors I will raise up your offspring after you who shall come forth from your body and I will establish his kingdom. He shall build a house for my name and I will establish the throne of his kingdom forever. So in effect, they were looking in the wrong direction for a saviour because they misinterpreted what God was on about. They thought they were going to get another King David. Again a bit like, in fact a lot like people today, that's what was going on in the popular consciousness of ordinary people like those 'business as usual' shepherds back then and in many respects it's what's going on in the popular consciousness of ordinary people today. People are looking for someone or something to set things right. They know that life is not all it should be so they turn to money or career or reputation or luxury or holidays or friends, you name it. They turn to it expecting "it" to make things better but it never does. People have been looking in the wrong direction for a Saviour for thousands of years just like those shepherds and then God breaks into the world with such power and with such might and in such a surprising way that we can't even begin to imagine what He's up to. Luke 2: 8-14: In that region were shepherds living in the fields, keeping watch over their flock by night then an angel of the Lord stood before them and the glory of the Lord shone around them and they were terrified but the angel said to them, 'don't be afraid for see I am bringing you good news of great joy for all the people. To you is born this day in the City of David a Saviour who is the Messiah, the Lord. This Messiah, this Saviour, He wasn't what they expected Him to be – He still isn't what we expect Him to be. What are you expecting Jesus to be? As we roll inexorably towards Christmas, yet again, what are you expecting to discover or are you so busy looking in a different direction that you're going to miss this amazing surprise in Jesus? Or are you running away as I was for many years because like the shepherds I was kind of afraid? This idea of God breaking into history by becoming one of us is too startling and too incomprehensible to begin to make sense. Just listen with me quietly to what the angel went on to say to those startled, frightened, 'business as usual', confused shepherds. Luke 2: 15 – 20: This will be a sign for you, you will find a child wrapped in bands of cloth and lying in a manger. And so ... When the angels had left them and gone into heaven the shepherds said to one another, 'let us now go to Bethlehem and see this thing that has taken place which the Lord has made known to us'. So they went with haste and found Mary and Joseph and a child lying in a manger. When they saw this they made known what had been told to them about this child and all who heard it were amazed at what the shepherds told them. Mary treasured all these words and pondered them in her heart. The shepherds returned glorifying and praising God for all they had heard and seen as it had been told to them. (Luke 2: 15 – 20) Seems to me that you and I, like the shepherds, have a choice. We can continue to get on with business as usual, stay in our field and ignore Jesus. Or, we can go and check Him out for ourselves. The only question that I'd ask is this; so how well has your 'business as usual' worked out for you so far?

This week, Fr. Paul reiterates the importance of hearing Scripture within its historical and sociopolitical context. Beginning with Alexander the Great's quest for divinity, he illustrates this with references to subsequent events, like the Maccabean Revolt and the resulting Roman domination of Judah. In contrast, he critiques the folly of philosophy in biblical studies, arguing that theology, under the influence of its namesake, Alexander the Great, continues the Macedonian's quest for divinity, recounting the tale of how Aristotle's pupil once halted a battle to embark on a “spiritual journey” into the desert, seeking to understand himself as an incarnate god. ★ Support this podcast on Patreon ★

As we get closer to the end of the Old Testament, Fr. Mike highlights one of the lessons we've seen time and time again—that God continues to fight for each of us, despite the brokenness and messiness of our lives. He also points out how the reading from Wisdom foreshadows the coming of Jesus. The readings are 2 Maccabees 14, Wisdom 17-18, and Proverbs 25:18-20. 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.

Fr. Mike explains the importance of wisdom in our everyday lives when we face temptations to gossip, encouraging us in the battle for virtue, wisdom, and goodness. He emphasizes that we must ask the Lord for his wisdom to guide us as we interact with the people around us, just like the Jews prayed before battle. Today's readings are 1 Maccabees 7, Sirach 19-21, and Proverbs 22:22-25. 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.

Fr. Mike illustrates the story of Eleazar and the abandonment of peace terms between the Jews and the Greeks. He also recognizes the pain that children and family members who don't follow the Lord can bring about, and uses wisdom from Sirach to address this prevalent struggle. Today's readings are 1 Maccabees 6, Sirach 16-18, and Proverbs 22:17-21. 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.

Fr. Mike walks us through the current battles of Judas Maccabeus and the Israelite people, emphasizing that while war is violent, freedom to belong to God and worship him is worth fighting for. He also discusses the importance of spending time with virtuous people to acquire their positive qualities and the need to seek good rather than evil to attain the riches of heaven. Today's readings are from 1 Maccabees 5, Sirach 13-15, and Proverbs 22:13-16. 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.

In today's reading from 1 Maccabees, we hear about the victory of Judas Maccabeus, which is also the story of Hanukkah. In Sirach, Fr. Mike points out that chasing fame and glory in this world are not worth our time, because they will all fade away after we are gone. The readings are 1 Maccabees 4, Sirach 10-12, and Proverbs 22:9-12. 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.

Fr. Mike points out how advice from books like Proverbs and Sirach may not apply perfectly to every situation, but are meant to help guide us towards wisdom. He also highlights a piece from Sirach that encourages us to avoid "deserted places"—calling us not only to stay away from sin, but to stay away from what leads us to sin. The readings are 1 Maccabees 3, Sirach 7-9, and Proverbs 22:5-8. 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.

Fr. Mike clarifies the meaning behind Mattathias' zealous attack against the Greeks and his fellow Jews who were not obeying God's laws. From our reading of Sirach, Fr. Mike reminds us to remember the needs of the poor, and to be careful when forming friendships. Today's readings are 1 Maccabees 2, Sirach 4-6, and Proverbs 22:1-4. 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.

The Son Unveiled in Me Galatians 1:10-17 by William Klock As I was digging around in our crawlspace this week, I found my 1970s Tupperware lunchbox full of my old Star Wars action figures.  Luke Skywalker and Obi Wan and Darth Vader have these neat little light sabres hidden in their arms that slide out when it's time for them to duel.  At one point I had Luke's X-wing fighter and I was remembering putting him in the cockpit and flying around the house, looking for the Death Star's thermal exhaust port.  Luke might have been in the cockpit, but I was going to destroy the Death Star and save the galaxy.  As the week went on I was thinking about our text from Galatians 1and particularly Paul's background.  I started wondering what sort of games and role-playing young Paul would have engaged in?  Who were his heroes?  Based on what he tells us about himself and from what we know of First Century Judaism and of the Pharisees, it isn't too hard to imagine Paul playing with his brothers or his neighbourhood friends and taking on the part of, say, Phinehas, Aaron's grandson.  When the men of Israel were enticed into sexual sin and idolatry by the pagan women of Peor, Phinehas, in an act of holy zeal, ran the ringleader through with a spear, pinning him to the ground along with his Midianite paramour.  Or maybe Elijah.  Even though it seemed that everyone in Israel had turned to pagan idols, Elijah dared to confront the prophets of Baal.  On them mountain top, Elijah taunted them and made fun of their god, then—again with holy zeal—called down fire from heaven.  Or Mattathias, the zealous priest who sparked the Maccabean Revolt.  Antiochus Epiphanes offered him the title “Friend of the King” if he would offer a sacrifice to the Greek gods.  Matthias refuse, but another priest offered to make the sacrifice in his place.  Matthias slaughtered that people-pleasing priest on the altar and called on everyone who was zealous for torah and the covenant to join him. These were the heroes of the Pharisees and all the other faithful in Israel in the days of Paul.  In light of that, it's ironic that the people in Galatia have accused him of being a “people pleaser”, because that's exactly what Paul—in his old days—would have called any Jews who weren't as zealous as him in keeping torah.  Of course, it's the false teachers in Galatia who are being the real people pleasers, but Paul won't say that until the end of the letter. So let's start where we left off last Sunday, with verse 10 of Galatians 1.  Paul has written some pretty scathing words to the Galatians.  He's outlined the essentials of his gospel and he's pronounced a curse on anyone who teaches anything else.  And now he writes: Well now, does that sound as though I'm trying to make up to people—or to God?  Or that I'm trying to curry favour with people?  If I were still pleasing people, I wouldn't be a slave of the Messiah.   It's a safe bet that when you hear someone warning about false gospels and pronouncing curses on those who teach such things, you're not dealing with a people pleaser.  Paul makes that clear.  And then he turns the accusation back on them.  “If I were still pleasing people,” he writes.  As much as Paul the Pharisee had devoted his life to going after the people pleasers who compromised torah in order to curry the favour of the gentiles, well now, from the perspective of life in Jesus and the Spirit, that old life of his turns out—ironically—to have been a life of people pleasing.  He was a slave to them even though it didn't seem that way at the time, but now he's a slave to the Messiah and his only interest is in faithfully proclaiming his message and pleasing the God who sent him. But Paul needs to explain himself a good bit more, so he does something that he doesn't do very often: he tells them—and us—about himself.  Whenever Paul does tell one of these before and after stories, it's always to end with Jesus.  He does this in Philippians 3 to make the point that for the sake of Jesus and the gospel he's given up his privileges.  What he says here comes to a climax later in Chapter 2 as he passionately declares that “I am crucified with the Messiah” so that “I through the law died to the law” because “the Son of God loved me and gave himself for me.”  In the end, none of this is about Paul.  It's about Jesus and the only reason Paul writes any of this is to defend against the charge that his gospel is of human origin and, therefore, in some way deficient.  So he begins in verses 11 and 12: You see, Brothers, let me make it clear to you: the gospel announced by me is not a mere human invention.  I did not receive it from a human being, not was I taught it; it came through an unveiling of Jesus the Messiah.   Literally, “I would have you know, Brothers”.  This is important.  Paul first defended his apostleship.  He was commissioned directly by Jesus himself and he speaks for Jesus and no one else.  Now he defends his gospel.  It's not something he cooked up himself, nor is it something he got second-hand from others. This is worth spending a little time parsing out.  The gospel that you and I know and preach came to us from others.  It was passed down from our parents and grandparents, from our Sunday school teachers and pastors, maybe from a preacher we watched on TV or a book we read.  But somehow all of us here are believers in Jesus the Messiah because someone else proclaimed the good news about him to us and now we—I hope—proclaim it to others.  Even if we first encountered the gospel through the pages of scripture, it came from some other person.  Maybe from Matthew or John or even Paul, but from someone.  Part of the work of the Spirit has been to see that this gospel has been preserved and passed down from one person to the next faithfully.  Even if you or I get it wrong, the Spirit-inspired scriptures are there to set it right again.  But Paul's point is that he didn't get the gospel from another human being.  If he'd got his gospel from someone else—even from Peter or James—it's always possible he got something confused or wrong in the transmission.  If he'd got it from another human, then it's possible their accusation could stick.  So Paul stresses: “I didn't get it from anyone else.  It wasn't taught to me by anyone else.  The gospel came to me directly through an unveiling—he uses that word apocalypse, the same one John uses to describe his “revelation” of Jesus—the gospel came to Paul through an unveiling of Jesus the Messiah.  In other words, Jesus, who was raised from the dead and now enthroned in heaven, suddenly and unexpectedly became visible to Paul.  God's future was revealed to Paul in the present and it changed everything, because Paul now can't help but see everything in light of this Jesus whom he knew to be crucified and now knows with absolute certainty, has risen from the dead.  Brothers and Sisters, the reality that Jesus rose from the dead changes everything.  It changed everything for Paul.  It should change everything for us.  It's the lens through which we should see everything. Paul surely must have told the Galatians the story of his encounter with Jesus on the road to Damascus.  They already knew the details so he doesn't recount them all here.  It's that they've forgotten why that day was so important to Paul, so in the next five verses he explains why that event was so important.  He writes in verse 13: You've heard the way I behaved when I was still within “Judaism”.  I persecuted the church of God violently and ravaged it.  I advanced in Judaism beyond many of my own age and people.  I was extremely zealous for my ancestral traditions.   Paul's giving them a before and after portrait of himself.  This is the “before”.  Think of Paul when Stephen was stoned to death for proclaiming the good news about Jesus.  He held people's coats so they could throw stones.  A few years later he sought out authorisation from the Jewish officials so that he could actually hunt down these Christians and bring them in for “justice”.  Paul wasn't fooling around.  It helps us understand why and it helps us understand what Saul of Tarsus was all about if we understand what he means here by “Judaism”.  To us “Judaism” means a religion the same way we think of “Christianity” or “Islam” or Buddhism” as religions.  But in the First Century no one thought that way.  Paul certainly didn't think of “Judaism” over against “Christianity”.  Paul uses this uncommon word Judaismos that seems to have been coined by the author of 2 Maccabees.  It doesn't just refer to a set of beliefs and practises in the sense that modern people think about a “religion”.  Instead, it describes the Judeans who were loyal to Jewish faith and practise, who actively promoted and advocated these traditional ways of Jewish life, and who actively defended it against the Pagans and, especially, defended it against those Jews who would compromise it for the sake of the pagans—people pleasers. As he says, he was “zealous” for those ancestral traditions.  He was out to purify the Jewish people: to fend off pagan influences, to get his fellow Jews to take a stand for the covenant, and to bring compromisers and people-pleasers to heel.  Paul had grown up with these values.  His heroes were the men of the past who were also zealous for the Lord and for his law.  There are various writings from that time period that give us a sense of how Paul would have thought.  One of the best is the opening chapters of 1 Maccabees, where we read about Mattathias and his rebellion against the Greek king Antiochus Epiphanes.  As I said before, Mattathias was a priest, and when the Greeks tried to entice him to offer a sacrifice to their gods, he refused.  When another of his fellow priests agreed to offer the sacrifice, Mattathias had had enough.  He killed that priest right there on the altar, along with the Greek official.  His rebellion went up not just against their pagan Greek rulers, but against any of their fellow Jews who were compromising the ancestral traditions in order to get along with the pagans.  Mattathias' speech meant to rouse his fellow Jews to action, focuses on the long line of Jewish heroes who were loyal to the Lord's covenant, from Abraham right down to what was the present day.  Mattathias emphasised especially Phinehas and Elijah.  The later rabbis did the same.  Phinehas had run a spear right through the compromising Zimri and his pagan paramour.  Elijah taunted the prophets of Baal before he slaughtered them and called on the people of Israel to purge pagan influence from the land.  The Maccabees called on that same tradition about two centuries before Jesus, when they went up against the Greeks and against their own people who would compromise with the pagans.  This is what Paul is talking about when he says he was zealous for the ancestral traditions.  I ran around the backyard with Luke Skywalker in his X-wing to destroy the Death Star.  If Paul had grown up with action figures, he'd have had a Phinehas with “real spear action” and an Elijah playset where he could build an altar and call down fire from heaven on the prophets of Baal.  He might have had a little Mattathias, a sword in one hand to take on the Greeks and a knife in the other to circumcise the Jewish people pleasers.  This is the zealous background that drove him to persecute the church.  Paul knew that Jesus had claimed to be the Messiah.  He knew that Jesus had been crucified.  And he didn't believe the tales for one second that Jesus had been raised from the dead.  As far as he was concerned, Jesus was dead and that meant he couldn't be the Messiah and all these Jews claiming to follow a dead Messiah, well, they were going to undermine the faith and practise of God's people. It's also worth noting how Paul refers to the “church of God”.  It's literally “assembly of God”.  Paul likes to use this phrase to distinguish the church from the Jews and from the Greeks.  He borrows it from the Greek version of the Old Testament, which talks about Israel as the “assembly of Israel”, “assembly of the Lord”, or “assembly of God”.  And Paul's point in using it to refer to the church is that now this multiethnic body of Jews and gentiles—now it is the assembly of God.  And not just the local assemblies, but it makes the point that they're all part of this bigger thing, this bigger assembly. So Paul looks back to his past life and reminds the Galatians who he was.  He was zealous for the traditions of his ancestors.  Not just that, but he was no novice.  He was a diaspora Jew, but he wasn't like some others who knew just enough of the ancestral customs to get by.  He was steeped in it all and he was utterly devoted to it—again, to the point that he actually sought out permission from the Jewish officials to hunt down Christians in Damascus.  And, of course, that's when everything changed for Paul. He goes on in verses 15-17: But when God, who set me apart from my mother's womb, and called me by his grace, was pleased to unveil his son in me, so that I might announce the good news about him among the nations—immediately I did not confer with flesh and blood.  Nor did I go up to Jerusalem to those who were apostles before me.  No, I went away to Arabia, and afterward returned to Damascus.   This is another point in Paul's story where we have to be careful.  As modern people we read this and we think about it in terms of Paul “converting” from Judaism to Christianity.  Again, that's a very modern understanding of “religion” that didn't exist in Paul's day.  Paul never stopped being zealous for the God of Abraham, for the law and the prophets, and the promises of God.  He was a faithful Jew and as a faithful Jew he longed for the coming of the Messiah.  He prayed for the coming of the Messiah, for the Lord to come and rescue his people and set the world to rights.  It's just that when it came to Jesus—well—the idea of a crucified Messiah was blasphemous.  That's why he hated Christians and persecuted them.  But then the risen Jesus met him on the road to Damascus and it changed everything.  Because suddenly Paul knew that all the stories about Jesus having been raised from the dead were true.  He'd been wrong.  The impossible had happened.  The Jews and the Romans had killed Jesus, they—just as Paul had been doing—ruled him a false Messiah, but then God raised him from the dead and, in doing that, God vindicated his son.  That meant that Jesus really was the Messiah.  The God of Israel proved it.  And for Paul this meant that all the stories he'd grown up with, all the promises of God he'd longed to see fulfilled, all of it, all of them were fulfilled in Jesus. Again, Paul uses that word “unveiled” again.  This same God who had set him apart in his mother's womb, this same God who had called Paul by his grace—think of that as Paul personalizing what Jews thought of themselves as a people chosen and called by God's grace to be his people—this same God of Israel had now unveiled his son. And as Paul writes this, if you know the Hebrew scriptures, it's really obvious that he's telling his story in a way that will make people think of the old prophets, especially Jeremiah and Isaiah.  Jeremiah wrote about the Lord knowing him and calling him before he was even formed in his mother's womb.  And when Isaiah writes about the servant—the one who in some places embodies Israel and in other places stands over against the people of Israel—Isaiah writes about the Lord forming him in the womb—calling him and naming him, giving him his prophetic vocation—before he's even born.  I think Paul calls back to the calling of Jeremiah and to Isaiah's servant, because when Jesus met him on the road to Damascus he gave him just this sort of divine calling…like the servant, the Lord “formed me in the womb to be his servant, to bring Jacob back to him”.  And as the Lord said to Jeremiah, “I appoint you a prophet to the nations” and to Isaiah, “I will give you as a light to the nations, that my salvation may reach to the end of the earth.” So these people in Galatia are claiming that Paul has forsaken the faith and traditions of his people, but what Paul is saying in response is that, one, it was Jesus himself who called him to this work and, two, that he has in no way forsaken the faith and traditions of his people.  To the contrary, he knows those traditions well and in light of this revelation that Jesus really is Israel's Messiah, then this good news isn't just for Israel…it's for everyone.  They think that Paul, in going to the gentiles—or maybe better in the way he's going to the gentiles—they see him as a people pleaser who is disloyal to the faith and Paul's saying that, no, it's just the opposite.  His message to the gentiles is the fulfilment of that faith—the fulfilment of Israel's calling and of the law and the prophets.  Paul had thought that being zealous for the law meant opposing Jesus, when in fact, in light of Jesus having risen from the dead, being zealous for the law means being zealous for Jesus and even taking this good news to the gentiles. This transformation in Paul and in his thinking points to another thing we might miss—or, in some cases, that's obscured by some translations—but Paul says that God unveiled his son in me.  We might expect him to say to me, but that's not how he puts it.  It's in me and I think Paul chose his words—as always—very carefully.  It's not just that God commissioned Paul to proclaim the good news about Jesus to the nations, as if it was just about what he said.  It is that, but I think Paul's key point here is that Paul himself has become a sort of embodiment of the gospel.  This Pharisee who was zealous for God, but in such a way that it made him zealous in his hatred for the gentiles and any Jews who might compromise with them, this Pharisee has been so transformed by the unveiling of God's son in Jesus, that his zeal for God has been turned upside-down—or maybe we should say, right-side-up—and now that zeal is taking him to the nations with that good news. Now, it took Paul a good while to work this out.  Meeting the risen Jesus forced him into a massive paradigm shift in his thinking and even his identity.  He had questions.  Big questions.  But he stresses he didn't go to “flesh and blood” to ask his questions or to get help sorting it all out.  Again, people were accusing him of having a human-made gospel and Paul reiterates that it not only came directly from Jesus, but even in sorting it all out for himself, he went to the Lord, not to other people.  Specifically, he says, he didn't go up to Jerusalem.  That's what most people probably would have expected him to do.  That's what I would have done, if I were in Paul's shoes.  That's where Peter and James were.  They were the chief apostles and the leaders of the church.  They'd been wrestling with all this good news stuff for a while already.  They were the ones who had spent years with Jesus himself.  They had the answers. But instead, Paul says he went to Arabia—in First Century geography, that meant Mount Sinai.  Why did Paul do that?  Because, again, he knew the prophets.  This time Paul echoes the story of Elijah.  If you're a First Century man of zeal, it makes sense to follow in the footsteps of Elijah—one of the greatest heroes of zeal. Think of the story of Elijah.  After the events on Mount Carmel and Elijah's slaughter of the prophets of Baal, King Ahab was angry.  Elijah was forced to run and hide, so he ran to Mount Sinai.  It made sense.  That was the place where the Lord had made his promises to Israel.  So Elijah went there.  He was tired.  He was depressed.  Despite all the Lord had done through him, Elijah was done.  He'd lost hope.  He went there to tell God as much.  He'd done everything he was supposed to do and—he thought—he'd failed.  He declares to the Lord, “I have been very zealous for the Lord of Hosts.”  (Notice how much that sounds like Paul.)  But the Lord wouldn't let go of Elijah.  He wouldn't accept his resignation.  Instead, he sent him to the wilderness of Damascus (again, sound familiar?) and there Elijah would be given the task to anoint a new king and a new prophet. So Saul of Tarsus, zealous for the Lord, on his way to Damascus, is met by the risen Jesus.  It was the most natural thing in the world, for Paul, to go from there to Mount Sinai, to take his zeal to the Lord, and to wrestle with the God of Abraham—to work it out until it all made sense again in light of Jesus the Messiah.  And from Mount Sinai, Paul says, the Lord sent him back to Damascus (just like Elijah) to announce the new king: Jesus the Messiah. So Paul's point is that after he met Jesus, he didn't go to Jerusalem—as his enemies seem to think he did.  He didn't go to work this all out with the original apostles.  He went, as Bishop Wright puts it so well, “he went off to do business with God, and he came to do business for God.”  And this business was to announce to the whole world that this Jesus, who was crucified and risen, Israel's Messiah, is the world's true Lord.  Paul includes these echoes of the old prophets to show how rather than being a betrayer of Israel, he's actually smack in the middle of God's Israel-shaped promises.  In calling back to Elijah, Jeremiah, and Isaiah, he's making the point that if anyone is being disloyal to the God of Israel or to the covenant—well—it's definitely not him.  The real betrayers are those who reject God's calling of Paul and his commission to take the good news of Jesus to the nations. That's as far as I'll go today.  There's a bit more to Paul's introduction and his telling of his own story, but we'll look at that next week.  So what does this mean for us?  Brothers and Sisters, notice again how everything for Paul is about Jesus the Messiah and how Jesus's resurrection from the dead is the lens through which he sees everything.  It ought to be the same way for us.  We need to be clear about what the gospel is and then we need to live in that gospel, live in this story with Jesus as its centre.  The gospel is the good news that this Jesus who was crucified has been raised from the dead and that he's the world's true Lord.  His death for sins has won the victory over sin and death and inaugurated God's new creation.  Brothers and Sisters, that's the story, that's the reality we need to live with and to live in.  Consider how it reshaped Paul.  He was zealous for the Lord, he was zealous for the covenant, he was zealous for the scriptures—for all the right things, but in the wrong way.  Meeting the risen Messiah didn't mean throwing it all away; it meant refocusing that zeal through a different lens—through Jesus.  For others—I'm thinking of those who came from a zealously pagan background—inhabiting the gospel was different in that it meant throwing everything away.  Or maybe it meant seeing the world, seeing life, seeing others through the new lens of Jesus rather than the lens of the old pagan gods or their old sinful ways of life or through the corrupt systems of the present evil age.  Inhabiting the gospel and reorienting ourselves and our lives around Jesus isn't an easy thing to do.  Even Paul had to go to Sinai for three years to wrestle with the reality of the risen Jesus.  But however hard it is and however long it may take, Brothers and Sisters, it's essential that we do this—we personally and we the church.  Part of being gospel people—of being slaves of the Messiah, as Paul puts it—means taking every thought captive to Jesus the Messiah and filtering it through this gospel lens.  Every thought, every value, every priority, every act, every bit of our zeal and turning it over and turning it inside-out, deciding whether we keep it or throw it away or rethink it in light of the good news about Jesus the Messiah. Let's pray: Heavenly Father, as you've unveiled your Son in Paul, you have also unveiled him in each of us.  We pray now for the grace to be faithful to this gospel calling and this gospel life—that your Son, Jesus, would truly be unveiled to everyone around us by the gospel work you are working in us by the power of your Spirit.  Keep Jesus, his cross, and his resurrection always before us, keep our eyes focused on him, and by your Spirit, help us to truly live in your good news.  Through Jesus we pray.  Amen.

Daniel Wrap-Up: The Fictional Prophet's Greatest HitsHey there, fellow skeptics and Bible enthusiasts! In this episode of Sacrilegious Discourse, Husband and Wife are back at it, wrapping up the Book of Daniel with their usual blend of humor, sarcasm, and a healthy dose of skepticism. We're diving deep into those final chapters, including the juicy apocryphal tales, and breaking down the myths, historical context, and cultural significance of this ancient text. Buckle up, it's going to be a wild ride!First up, we chat about Daniel, the so-called prophet who allegedly survived multiple empires and not one, but two stints in the lion's den. Spoiler alert: Daniel didn't actually write this book, and it wasn't penned in real-time. We get into the nitty-gritty of the authorship debate, the curious language shifts, and the historical setting that makes you go, "Hmm, something's fishy here."Then, we break down the book's composition, which is like a biblical mixtape of court tales and apocalyptic visions. Why were these stories written? Who were they meant for? From Jewish men living holy lives in a pagan land to wild end-time predictions, the Book of Daniel has been stirring the pot for centuries. And we're here to stir it some more!We also dive into the historical backdrop, including the Maccabean Revolt and the infamous 'abomination of desolation' under Antiochus IV Epiphanes. Think selling the high priesthood and desecrating the Jewish temple—real events that inspired these biblical tales. History buffs, this one's for you!As always, we bring our irreverent humor and critical eye to the table, questioning the legitimacy and purpose of these ancient stories. Whether you're here for the theological critique or just some laughs, this episode has got you covered.Don't forget to visit us at: SACRILEGIOUSDISCOURSE.COM and join our Discord community for live episodes every Wednesday: https://discord.gg/VBnyTYV6nC Join Acast+ to enjoy our podcast adfree! https://plus.acast.com/s/sacrilegiousiscourse. Hosted on Acast. See acast.com/privacy for more information.

Join the Hebrew Bible Book Club: https://www.patreon.com/hebrewbibleinsightsWhat happened during the approximately 400 years “between the old and new testaments?” Dr. George Athas dispels the myth of the “400 years of silence” that unfortunately breaks apart the flow of the continues Biblical story. George shares insights from his new book “Bridging the Testaments” in which he tells the grand story of this time period, synthesizing scholarship into a narrative style presentation with erudite insights. Bridging the Testaments: https://a.co/d/6pLgYXpDr. George Athas has a PhD from the University of Sydney and is Director of Research of Old Testament and Hebrew at Moore Theological College. He has written extensively on Old Testament prophetic books; Ecclesiastes; Song of Songs; apocalyptic literature; the exilic and post-exilic periods; Second Temple Judaism and early Christianity; history and archaeology of the ancient Near East and Mediterranean; biblical theology; and Hebrew language.Chapters00:26-03:09: Intro03:10-16:12: The Myth of “400 Years of Silence”16:13-21:11: Important Sources for this Time Period21:12-31:17: Zechariah Insights from the “Intertestamental Time Period”31:18-41:40: What Makes the Persians Unique from other Empires of the Biblical Period?41:41-49:32: The Connection Between the Samaritans and Jews49:33-01:01:03: The Complex Story of the Maccabean Revolt and Hanukah01:01:04-01:05:15: Enoch, Daniel, the NT, and the Apocalyptic Worldview01:05:16-01:08:47: Concluding ThoughtsJoin the Hebrew Bible Book Club ⁠https://www.patreon.com/hebrewbibleinsights WHERE TO FIND US Patreon: ⁠https://www.patreon.com/hebrewbibleinsights⁠ YouTube: ⁠https://www.youtube.com/channel/UCLRSNQ7xVw7PjQ5FnqYmSDA⁠ Podcast Platforms: https://www.buzzsprout.com/2268028/share Instagram: ⁠https://www.instagram.com/_hebrewbibleinsights/⁠ TikTok: ⁠www.tiktok.com/@hebrewbibleinsights⁠ Facebook: ⁠https://www.facebook.com/HebrewBibleInsights⁠ Threads: ⁠https://www.threads.net/@_hebrewbibleinsights⁠ Website: ⁠https://www.hebrewbibleinsights.com

Content warning for discussions of antisemitism and genocide. Also, note that from 19:10 until 20:05 you can hear an electric saw in the background. Nothing I can do about that. Episode music can be found here: https://uppbeat.io/track/paulo-kalazzi/heros-time Day 2 will dive deeply into the historic context of the Israel-Palestine Conflict and the Gazan Genocide. Starting 3700 years ago this episode will hit the major beats of the story and attempt to make everything a little bit clearer, if not really easier to understand. Episode transcript follows: Hey, Hi, Hello, this is the History Wizard and welcome to Day 2 of Have a Day! w/ The History Wizard. Thank you for everyone who tuned in for Day 1 last week, and especially thank you to everyone who rated and/or reviewed the podcast. I hope you all learned something last week and I hope the same for this week. Today we're going to be discussing the Gazan Genocide, what is often called, in mainstream, Western, media the Israel-Palestine Conflict. However, we're not going to be starting in 2023, we're not even going to be starting in 1948. To the best of my abilities we are going to drill into the historic context of this genocide and the ongoing historic and ethnic tensions that exist in the region. Before we start with that context I would like to state for the record that what is being done to the people of Gaza is, unequivocally, a genocide. Now, to find the beginning of this we are going to have to go back about 3700 years to the Levantine region. The regions known as the Levant is comprised of the modern nations of Cyprus, parts of Turkey southwest of the Euphrates, Jordan, Lebanon, Syria, and of course Israel and Palestine. Both historical record and genetic testing of modern Jewish and Palestinian people show them both being descended from ancient Canaanite cultures. While Biblical narratives show the Israelites entering the region from Egypt and conquering the region under the command of Moses' successor Joshua. Modern archeology and the historical view has, however, discounted this. The Bible is not and should not ever be used as a valid historical source. Indeed, modern archeology and historical research shows that the Jewish ethnicity emerged naturally as an offshoot of the Canaanites in much the same way that the Palestinian ethnicity did. It is also interesting to note that historically, Palestine appears to have been a name for a region and not a distinct nation or kingdom. Indeed, during the seventh century BC, no fewer than eight nations were settled in Palestine. These included the Arameans of the kingdom of Geshur; the Samaritans who replaced the Israelite kingdom in Samaria; the Phoenicians in the northern cities and parts of Galilee; the Philistines in the Philistine pentapolis; the three kingdoms of the Transjordan– Ammon, Moab and Edom; and the Judaeans of Kingdom of Judah. The first written record of the region being called Palestine, by the way, comes from 12th century BCE Egypt, which used the term Peleset for the area. Around 720 BCE, Kingdom of Israel was destroyed when it was conquered by the Neo-Assyrian Empire, which came to dominate the ancient Near East. Under the Assyrian resettlement policy, a significant portion of the northern Israelite population was exiled to Mesopotamia and replaced by immigrants from the same region. During the same period, and throughout the 7th century BCE, the Kingdom of Judah, experienced a period of economic, as well as population growth. Later in the same century, the Assyrians were defeated by the rising Neo-Babylonian Empire, and Judah became its vassal. In 587 BCE, following a revolt in Judah, the Babylonian king Nebuchadnezzar II besieged and destroyed Jerusalem and the First Temple, putting an end to the kingdom. The majority of Jerusalem's residents, including the kingdom's elite, were exiled to Babylon. This marks the first historic diaspora of Jewish people from their indigenous homeland. Jewish people in the region enjoyed a brief period of political independence and national sovereignty following the Maccabean Revolt. This would only last for a few brief decades before the area would be conquered by the Romans. During the first Roman-Jewish War Jerusalem and the Second Temple, which has been built back in about 516 BCE were both destroyed. From that point on Roman rule would crack down even harder on Jewish people living in the empire. Many of these tensions were caused by the cultural and religions differences between the Romans and Jewish people. Their refusal to worship Roman gods and their refusal to venerate the emperor made them perpetual pariahs.  Jewish communities would continue to resist Roman rule and oppression and this resistance would come to a violent head in events like the Kitos War and the Bar Kokhba Revolt. The Bar Kokhba revolt, led by Simon Bar Kokhba was certainly influenced by the Romans building a temple to Jupiter on the Temple Mount after the destruction of the Second Temple. The revolt, as with the First and Second Roman-Jewish Wars was a complete military defeat for the Jewish people. The Jewish Talmud relates that, when the fortress of Betar was besieged in 135 CE that the Romans went on killing until their horses were submerged in blood up to their nostrils. This revolt would result in Judea being literally wiped off the map. And I mean that quite literally, while the Jewish population was greatly reduced from the area, both by slaughter at the hands of the Romans and because many people were forced from the region, there was still and there has always been a Jewish population in the Levant. But any Roman map from after the Bar Kokhba Revolt would now show the region labeled as Syria Palestina. The Diaspora of Jewish people from Israel and Judea would result in Jewish populations congregating all around Eurasia. Jewish communities would settle near the Rhine, eventually collating into the Ashkenazi Jewish ethnicity. Jewish communities would settle on the Iberian Peninsula and in Northern Africa collating into the Sephardi Jewish ethnicity. Jewish communities would also remain in the Middle East, in Syria Palestina (though they were forbidden by the Romans to live in Jerusalem) and collate into the Mizrahim Jewish ethnicity. There are also smaller Jewish ethnicities like the Bene Israel from India and the Beta Israel from Ethiopia. One of the conclusions that is important to take away at this point is that both Palestinians and Jewish people, Judaism being both a religion and an ethnicity, are indigenous to the lands of Israel and Palestine. I don't really care if you favor a one state or two state solution, but the fact of their mutual indigineousness is undeniable. Now, at this point we're going to take a huge jump forward in time to 1516 when Syria Palestina falls under Ottoman rule. As many ethnically Palestinian people had converted to Islam following the Islamic Conquests of the Middle East in the 7th century CE they were largely seen as good Ottoman citizens and interfered with very little. Jewish people, on the other hand, because they were not followers of Islam found themselves living under the dhimmi system. This was a common system under Muslim empires that allowed people to practice other religions, but with limited rights and at the cost of increased taxes. Some of the restrictions placed on Dhimmi were: In addition to other legal limitations, dhimmis were not considered equals to Muslims, despite being considered “people of the book” Their testimony against Muslims was inadmissible in courts of law wherein a Muslim could be punished; this meant that their testimony could only be considered in commercial cases. They were forbidden to carry weapons or ride atop horses and camels, and their houses could not overlook those of Muslims.  All that being said, the lives of Jewish people in the Ottoman Empire were still demonstrably better than those of Jewish communities living in Europe and they were much more freely able to practice their religion. We're going to jump ahead again to the First Aliyah which took place between 1881 and 1903. Aliyah is a Hebrew word meaning “ascent”. There have been five “official” Aliyah throughout the 19th and 20th centuries. These Aliyah are periods of increased Jewish immigration to their ancestral homeland. This First Aliyah saw Jewish people, mostly from Eastern Europe and Yeman move to Ottoman Palestine because of an increased number of pogroms. Most of the Jewish people from Eastern Europe came from the Pale of Settlement and by 1903, saw about 25,000 Jewish people immigrate. This period also saw many thousands of Jewish people immigrate to the US in order to escape the ever increasing amounts of antisemitic violence around Europe. This First Aliyah also marks, more or less, the beginning of the Zionist movement. Political Zionism as a movement was founded by Theodor Herzl in the late 19th century. He saw antisemitism and antisemitic violence as an indelible part of any society in which Jewish people lived as minorities. He also believed that the only way a Jewish State could be established would be with the help of European powers. He also described the Jewish State as an outpost of civilization against Barbarism and compared himself to Cecil Rhodes. So, safe to say that Herzl was not a man with good intentions for the people that would become his neighbors. Throughout the first decade of the Zionist movement, there were several instances where some Zionist figures, including Herzl, supported a Jewish state in places outside Palestine, such as "Uganda" (actually parts of British East Africa today in Kenya), Argentina, Cyprus, Mesopotamia, Mozambique, and the Sinai Peninsula.]  Herzl, was initially content with any Jewish self-governed state. Jewish settlement of Argentina was the project of Maurice de Hirsch. It is unclear if Herzl seriously considered this alternative plan, and he later reaffirmed that Palestine would have greater attraction because of the historic ties of Jewish people to that area. This, as it was always going to, brings us to the Balfour Declaration. As soon as World War I began the Great Powers of Europe began deciding how they were going to carve up the Ottoman Empire, the Sick Man of Europe, like a Thanksgiving turkey. The Balfour Declaration was part of this planning. The declaration was a public statement issued by the British government in 1917 stating their support for a national home for the Jewish people in Palestine. The entire Declaration reads as follows: His Majesty's Government view with favour the establishment in Palestine of a national home for the Jewish people, and will use their best endeavours to facilitate the achievement of this object, it being clearly understood that nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine, or the rights and political status enjoyed by Jews in any other country. They clearly failed in all regards of their declaration after the first statement. The end of World War I saw the League of Nations place Palestine under British colonial control, leading to the creation of Mandatory Palestine in 1920, with the League officially giving Britain a Class A mandate in 1922. Britain was originally supposed to guarantee Arab independence following the defeat of the Ottomans in exchange for the Great Arab Revolt that took place against Ottoman rule. The creation of Mandatory Palestine and the existence of the Balfour declaration was partially responsible for Jewish immigration over the next 30 years. As Jewish immigration increased, Palestinian peasants, known as fellahin (fellahin were often tenant farmers or other such peoples who didn't own the land they worked) were forced off the land they worked to survive. These tensions would result in small-scale conflicts between Jewish and Arab people living in Mandatory Palestine, though the first conflict of real historic note would be the Great Palestinian Revolt of 1936. The revolt lasted until 1939. It was a popular uprising of Palestinian Arabs that demanded Arab independence and and end to open-ended Jewish immigration to Palestine. The revolt eventually ended with the issuance of the White Paper in 1939. The White Paper was going to attempt to create a national home for the Jewish people within an independent Palestine within 10 years. However this proposal was rejected by both the Arab and Zionist sides of the negotiation. Before the White Paper, and before the massive violence of the Great Revolt was an Arab General strike that lasted for 6 months in order to try and get their voices heard. This led to the creation of the Peel Commission, which recommended partitioning Palestine into separate Jewish and Arab states. This plan was, like the White Paper that would come after it, rejected by both sides. Of force everything would change after World War 2. After the war the British Mandate for Palestine was dissolved and the Israeli Declaration of Independence was issued later that same day. This declaration came as part of the UN partition plan which was outlined in UN Resolution 181 (II). The Resolution set forth to create an Independent Jewish State, an Independent Arab State and a Special International Regime for the City of Jerusalem. This UN Resolution came during the context of the 1947 Civil War in Mandatory Palestine which began after the UN initially voted on the partition plan resolution. This war would have far reaching consequences for everyone in the region and would lead to events like the Nakba and the Israeli government initiating Plan Dalet. Nakba, an Arabic word meaning Catastrophe, refers to the initial ethnic cleansing of Palestinians from their homes following the 1947 Civil War and the broader 1948 Arab-Israeli War. Some 750,000 Palestinian people were forced to flee their homes and their country after the First Arab Israeli War saw Israel in control of all of the land the UN had granted them in the partition plan as well as roughly 60% of the land that was to be Palestine. Causes of Arab flight from Palestine include: Jewish military advances, destruction of Arab villages, psychological warfare and fears of another massacre by Zionist militias after the Deir Yassin massacre, which caused many to leave out of panic; direct expulsion orders by Israeli authorities; the voluntary self-removal of the wealthier classes; collapse in Palestinian leadership and Arab evacuation orders. This period of time would also see many thousands of Jewish people expelled from the surrounding Muslim countries. As you might expect the majority of those people would move to Israel. While we can see that tensions in the region and Zionist abuses of Palestinian people existed before this point, if we HAD to point to a single moment that defined the entire conflict, ethnic cleansing, and genocide it would be this moment. Following the flight of the majority of the Palestinians from Palestine, Israel passed a number of laws, known as Israel land and property laws, disallowing the Palestinians their right to return to their homes in Palestine. Wars would continue over the decades, but the point at which things start to get particularly heinous comes at the end of the Six Day War, also known as the Arab Israeli War. Following this war, which Israel fought against Syria, Jordan, the United Arab Emirates, and Iraq, Israel now had control of the Golan Heights, The West Bank, and the Gaza Strip, and the Sinai Peninsula leaving very little land still under Palestinian sovereign control. Israel would eventually cede the Sinai Peninsula back to Egypt in 1978 as part of the Camp David Accords in exchange for peace and Egyptian recognition of the State of Israel. They retained control over the rest of the territories they had seized. The actions of Israel during this time put increasing strain on Palestinians as more and more of them were forced into refugee camps, and while Gaza is technically under the control of the Palestinian Liberation Organization and Hamas and the West Bank is under the partial control of the Palestinian National Authority both still find themselves heavily under the control of the Israeli government and military. Especially since October of 2023. Human Rights Watch, a non-government organization, considers Israel to still be an invading and occupying force in these two Palestinian regions.  The two of which are separated from each other by the nation of Israel. “Even though Israel unilaterally withdrew its troops and settlements from Gaza in 2005, it continues to have obligations as an occupying power in Gaza under the Fourth Geneva Convention because of its almost complete control over Gaza's borders, sea and air space, tax revenue, utilities, population registry, and the internal economy of Gaza. At a minimum, Israel continues to be responsible for the basic welfare of the Palestinian population in Gaza.” We actually have to backtrack a little bit here before we can finally catch up to the modern day. We need to pop back to 1987, the First Intifada, and the creation of Hamas. The First Intifada lasted from December 1987 until, basically the signing of the Oslo Accords in 1993, although some date the end in 1991 with the Madrid Conference. The Intifafa, or Uprising, was a sustained series of protests, strikes, and riots that began after an IDF truck hit another car carrying Palestinian workers, all four of whom died in the crash. Now, where does Hamas come into this, well in the long history of the Western world, they were created by the people they now fight against. Hamas, in the beginning of its existence, received funding from the Israeli government to act as a counterweight against the more moderate elements of the PLO. Israel would then turn around and try and destroy Hamas when they started to get too powerful. It was Hamas who was behind the October 7th Attacks on Israel. Hamas, by the way, has been the defacto ruling party of Gaza since 2007. Hamas said its attack was in response to the continued Israeli occupation of the Palestinian territories, the blockade of the Gaza Strip, the expansion of illegal Israeli settlements, rising Israeli settler violence, and recent escalations. The attack on October 7th began with some 300 missiles being fired into Israeli territory along with coordinated attacks at locations and events like the Re'im Music Festival and various kibbutz's such as Kfar Aza and Be'eri. The attack lasted into the 8th of October and saw 1,143 people killed, 767 of whom were civilians and 36 of whom were children. Also roughly 250 civilians and soldiers were taken hostage with the intent of using them to try and secure the release of Palestinian prisoners in Israel. It does bear mentioning that Israel has knowledge of such an attack a year in advance, according to the New York Times, but dismissed it as impossible. Since this attack by Hamas Israel has been increasing the violence and slaughter that it is committing against the Palestinian people. In the name of their alleged war with Hamas Israel has forced the people of Gaza to move farther and farther to the south as they bombed the northern part of the Strip to glass. Today most of the surviving population of Gaza, some 1.5 million people are forced to live in the city of Rafah, a city that they were told they'd be safe in. They is no longer the case as Israel is now bombing Rafah as well.  Israel has also been blockading Gaza since 2007 and, effectively, has complete control over the food, water, electricity, and medicine that gets into Gaza. Part of this control comes from the fact that Israel keeps bombing hospitals, like they did with Al Shifa in November of 2023. Israel claims that Hamas was using the hospital as a staging ground, despite this being proven false by independent investigations. We know from our previous video that genocide isn't just the mass slaughter of a particular group of people. It is also inflicting conditions of life calculated to bring about the physical destruction of the group in whole or in part. By this definition, concentrating 1.5 million people into a small area without adequate food, water, or medicine, and then bombing that area demonstrates clear intent to destroy.  An even more clear example of this intent was the Flour Massacre that occurred on February 29, 2024. On that day Israel let food aid into Gaza after over a month of not letting anything through their blockade. When people lined up to receive this aid, the Israeli military shot them. The Israeli military set a deliberate trap to lure in starving civilians and then shot and killed over 100 people. We also have massive amounts of intent demonstrated in the words of members of the Israeli government. Such as with Israeli Defense Minister Yoav Gallant called the people of Gaza Human Animals and said that they would allow no food or water to get in. Or when Netanyahu, the Israeli Prime Minister said they'd turn Gaza into a deserted island.  There can be no denying the genocide in Gaza. None whatsoever. The actions of the Israeli government are inexcusable and must be condemned with all possible haste. We are in the midst of a genocide, and so if you've ever wondered what you would have done during something like the Holocaust, now you know. Whatever you're doing now, is what you would have done then. Hopefully what we covered today will provide some needed context for everything that is going on right now. I don't know if it will make anything clearer, and I doubt it will provide you with any solutions, but just because you learn information doesn't mean you can necessarily apply it. Thank you for joining me for Day 2. This was a very heavy topic and next week will not get any lighter. Next week we will be diving into the history and context of the ongoing trans genocide that is currently ongoing in the United States.  Last thing we're gonna do today before we do is the outro is read some reviews that came in on Apple Podcasts over the week. I say over the week, all three of these came in on the 21st. 2 of them came from Canada! And now my notes say “read the reviews* Oh… wait, that was something i was supposed to DO. Not an actual sentence i was supposed to read. I hope i remember to edit this out… Have a Day! w/ The History Wizard is brought to you by me, The History Wizard. PLease remember to rate, review, and subscribe to Have a Day! On your pod catcher of choice. The more you do, the more people will be able to listen and learn along with you. Thank you for sticking around until the end and, as always, Have a Day and Free Palestine.    

How did the many rituals and traditions of Judaism develop in the centuries prior to Jesus' birth? Listen to this message to hear a detailed history of the period which included the Maccabean Revolt and the rise of the Herodian dynasties. See the key sects of the Scribes', Pharisees', and Sadducees' origins and how this led to a belief that righteousness could be achieved by one's own good deeds. Appreciate how Paul deftly debunks this belief.

Transcript Address: https://share.descript.com/view/tGHVGfeEKjKWhat is the most natural topic for the History of the Papacy Podcast? Of course Hanukkah! This episode sheds light on Hanukkah's origins and significance. The historical context, including the Maccabean Revolt, the Temple's rededication, and the cultural impact of this festival of lights fits directly into this series on the development of early Christianity. Join us to discover the layers of this cherished holiday and its enduring legacy. #HanukkahHistory #FestivalofLights #JewishTraditions #HistoricalCelebration #PodcastEpisode #CulturalHeritageYou can learn more about the History of Papacy and subscribe at all these great places: https://atozhistorypage.start.pageTo Subscribe: https://www.spreaker.com/show/history-of-the-papacy-podcast_1Email Us: steve@atozhistorypage.comSupport Us on Patreon: https://www.patreon.com/historyofthepapacyParthenon Podcast Network: parthenonpodcast.comThe History of the Papacy on YouTube: https://www.youtube.com/@atozhistoryHelp out the show by ordering these books from Amazon! https://smile.amazon.com/hz/wishlist/ls/1MUPNYEU65NTFMusic Provided by:"Sonatina in C Minor" Kevin MacLeod (incompetech.com)"Funeral March for Brass" Kevin MacLeod (incompetech.com)"Crusade Heavy Perfect Loop" Kevin MacLeod (incompetech.com) Agnus Dei X - Bitter Suite Kevin MacLeaod (incomptech.com)Licensed under Creative Commons: By Attribution 3.0 Licensehttp://creativecommons.org/licenses/by/3.0/Begin Transcript:This show is part of the Spreaker Prime Network, if you are interested in advertising on this podcast, contact us at https://www.spreaker.com/show/4899207/advertisement

The history of Hanukkah traces back to a military victory for the Jewish people over their enemies more than 2,000 years ago. The Jews defeated the Greek army in the Maccabean Revolt, making way for the Jewish people to also rededicate the temple in Jerusalem to God. The victory celebrated on “Hanukkah is twofold,” Rabbi Pinchas Taylor says. “On the one hand, it celebrates a military victory, but perhaps [the] even more important victory was this ideological victory, the spiritual victory of faith over nature, of the godly worldview over the Greek natural worldview,” says Taylor, an author, speaker, and faith leader.In the aftermath of Hamas' attack on Israel on Oct. 7, the rabbi says the message of Hanukkah is a powerful reminder that light does win over darkness. Taylor joins “The Daily Signal Podcast” to detail the history of Hanukkah and explain the traditions of the holiday, including the meaning of the menorah. Enjoy the show! Hosted on Acast. See acast.com/privacy for more information.

The history of Hanukkah traces back to a military victory for the Jewish people over their enemies more than 2,000 years ago. The Jews defeated the Greek army in the Maccabean Revolt, making way for the Jewish people to also rededicate the temple in Jerusalem to God.   The victory celebrated on “Hanukkah is twofold,” […]

The holiday of Chanukah commemorates the triumph of the Maccabean Revolt over the oppressive regime of Antiochus IV and the Seleucid Empire. In this podcast we tell the story of this miraculous victory of the weak over the mighty; the few over the many; the pure over the impure; and the righteous over the wicked. NOTE: This Podcast […]

The holiday of Chanukah commemorates the triumph of the Maccabean Revolt over the oppressive regime of Antiochus IV and the Seleucid Empire. In this podcast we tell the story of this miraculous victory of the weak over the mighty; the few over the many; the pure over the impure; and the righteous over the wicked.NOTE: This Podcast was originally recorded in 2017.– – – – – – – – – – – – – – – – – – – – – –DONATE: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

November 21, 164 BCE. Judas Maccabeus recaptures Jerusalem during the Maccabean Revolt and rededicates the Second Temple, since commemorated in the Jewish festival of Hanukkah.Support the show! Join Into History for ad-free listening and more.History Daily is a co-production of Airship and Noiser.Go to HistoryDaily.com for more history, daily.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

As we get closer to the end of the Old Testament, Fr. Mike highlights one of the lessons we've seen time and time again—that God continues to fight for each of us, despite the brokenness and messiness of our lives. He also points out how the reading from Wisdom foreshadows the coming of Jesus. The readings are 2 Maccabees 14, Wisdom 17-18, and Proverbs 25:18-20. 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.

Fr. Mike gives us context for the beginning of 2 Maccabees and recounts the story of Nehemiah's discovery of the sacred fire. He also offers a reflection for those struggling with grief and death, which serves as a reminder to all about the blessing of our lives and the lives of those we love. Today's readings are 2 Maccabees 1, Sirach 40-41, and Proverbs 24:1-7. 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.

As we read from Proverbs and Sirach, Fr. Mike points out how everything God has made is good, but we can use those things for evil ends. We also reach the conclusion of 1 Maccabees today. The readings are 1 Maccabees 16, Sirach 38-39, and Proverbs 23:29-35. 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.

As we begin to wrap up 1 Maccabees, Fr. Mike directs our attention to how 2 Maccabees will tell the same story in a different way. In Sirach, we are encouraged to know our own hearts, so that we can know our strengths, weaknesses, and where we might need healing. The readings are 1 Maccabees 15, Sirach 36-37, and Proverbs 23:26-28. 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.

Fr. Mike explains the importance of wisdom in our everyday lives when we face temptations to gossip, encouraging us in the battle for virtue, wisdom, and goodness. He emphasizes that we must ask the Lord for his wisdom to guide us as we interact with the people around us, just like the Jews prayed before battle. Today's readings are 1 Maccabees 7, Sirach 19-21, and Proverbs 22:22-25. 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.

Fr. Mike illustrates the story of Eleazar and the abandonment of peace terms between the Jews and the Greeks. He also recognizes the pain that children and family members who don't follow the Lord can bring about, and uses wisdom from Sirach to address this prevalent struggle. Today's readings are 1 Maccabees 6, Sirach 16-18, and Proverbs 22:17-21. 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.

Fr. Mike walks us through the current battles of Judas Maccabeus and the Israelite people, emphasizing that while war is violent, freedom to belong to God and worship him is worth fighting for. He also discusses the importance of spending time with virtuous people to acquire their positive qualities and the need to seek good rather than evil to attain the riches of heaven. Today's readings are from 1 Maccabees 5, Sirach 13-15, and Proverbs 22:13-16. 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.

In today's reading from 1 Maccabees, we hear about the victory of Judas Maccabeus, which is also the story of Hanukkah. In Sirach, Fr. Mike points out that chasing fame and glory in this world are not worth our time, because they will all fade away after we are gone. The readings are 1 Maccabees 4, Sirach 10-12, and Proverbs 22:9-12. 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.

Fr. Mike points out how advice from books like Proverbs and Sirach may not apply perfectly to every situation, but are meant to help guide us towards wisdom. He also highlights a piece from Sirach that encourages us to avoid "deserted places"—calling us not only to stay away from sin, but to stay away from what leads us to sin. The readings are 1 Maccabees 3, Sirach 7-9, and Proverbs 22:5-8. 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.

Fr. Mike clarifies the meaning behind Mattathias' zealous attack against the Greeks and his fellow Jews who were not obeying God's laws. From our reading of Sirach, Fr. Mike reminds us to remember the needs of the poor, and to be careful when forming friendships. Today's readings are 1 Maccabees 2, Sirach 4-6, and Proverbs 22:1-4. 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.

As we get closer to the end of the Old Testament, Fr. Mike highlights one of the lessons we've seen time and time again—that God continues to fight for each of us, despite the brokenness and messiness of our lives. He also points out how the reading from Wisdom foreshadows the coming of Jesus. The readings are 2 Maccabees 14, Wisdom 17-18, and Proverbs 25:18-20. 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.

Fr. Mike gives us context for the beginning of 2 Maccabees and recounts the story of Nehemiah's discovery of the sacred fire. He also offers a reflection for those struggling with grief and death, which serves as a reminder to all about the blessing of our lives and the lives of those we love. Today's readings are 2 Maccabees 1, Sirach 40-41, and Proverbs 24:1-7. 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.

As we read from Proverbs and Sirach, Fr. Mike points out how everything God has made is good, but we can use those things for evil ends. We also reach the conclusion of 1 Maccabees today. The readings are 1 Maccabees 16, Sirach 38-39, and Proverbs 23:29-35. 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.

As we begin to wrap up 1 Maccabees, Fr. Mike directs our attention to how 2 Maccabees will tell the same story in a different way. In Sirach, we are encouraged to know our own hearts, so that we can know our strengths, weaknesses, and where we might need healing. The readings are 1 Maccabees 15, Sirach 36-37, and Proverbs 23:26-28. 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.

Fr. Mike explains the importance of wisdom in our everyday lives when we face temptations to gossip, encouraging us in the battle for virtue, wisdom, and goodness. He emphasizes that we must ask the Lord for his wisdom to guide us as we interact with the people around us, just like the Jews prayed before battle. Today's readings are 1 Maccabees 7, Sirach 19-21, and Proverbs 22:22-25. 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.

Fr. Mike illustrates the story of Eleazar and the abandonment of peace terms between the Jews and the Greeks. He also recognizes the pain that children and family members who don't follow the Lord can bring about, and uses wisdom from Sirach to address this prevalent struggle. Today's readings are 1 Maccabees 6, Sirach 16-18, and Proverbs 22:17-21. 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.