Podcasts about messiahship

Title: Defending the Gospel to the Religious Text: Acts 26:1-11 FCF: We often struggle convincing religious people they need the gospel. Prop: Because religiously engaged people with prideful or worldly hearts will attack the gospel, we must be ready to provide a defense for the hope we have in us. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 26. In a moment we'll begin reading from the Legacy Standard Bible starting in verse 1. You can follow along in the pew bible or in whatever version you prefer. Last week Luke gave us a glimpse into a conversation between Festus and Herod Agrippa the Second. This conversation reveals to us not only that selfishly motivated politicians are not a new development of our time, but also that Festus is quite perplexed about how to handle an innocent man appealing to Caesar. Essentially Festus is caught playing favors and now he has to report to the Emperor a valid reason that Paul is present in his court. However, he hopes that Herod Agrippa can help him. Herod is highly favored of Emperor Nero and his father before him. If Herod Agrippa says that the only reason Paul is there is because he appealed prematurely – then Festus may not look completely inept. So, the stage is set for this deposition. It is not a trial or even a hearing. It is simply a fact finding endeavor so Festus can fill out his paperwork properly. How will it begin? Will Paul endure questions? If so, who will ask? Let's find out. Please stand with me to give honor to and focus on the reading of the Word of God. Invocation: Most High God, You are unlike all others. Yet You have condescended to reveal Yourself to us, most fully in Your Son Jesus. You have sent Your Spirit among us to reveal truth and illuminate our hearts through the inspired texts of Your scriptures. Father… I pray that You might send Your Spirit among us today and prevent us from being religious scholars and zealots only, without also becoming Your children. Adopt us through Christ and enable us to repent and believe on Him. Then train us to defend the gospel to those who are merely religiously educated and zealous. We beg You to be with and prepare Your people for the warfare we engage in every day. Do this today we ask in Jesus' name, Amen. Transition: Let us get right to the text this morning. I.) Religiously educated people with worldly pursuits are unable to believe the gospel, so we must provide a defense for the hope we have in us. (1-3) a. [Slide 2] 1 - Now Agrippa said to Paul, “You are permitted to speak for yourself.” Then Paul, stretching out his hand, began to make his defense: i. Festus gave his opening remarks and addressed King Herod Agrippa the Second as the primary audience member of this deposition. ii. He also clearly laid out what the purpose of this deposition was. He needed something to include in the paperwork being sent up to the Emperor that requires Paul's presence in his court. iii. At the moment Festus has nothing to write. iv. It makes sense then that Festus would cede the floor to King Agrippa. v. Agrippa does not ask any questions, but informs Paul that he can go forward and give his defense. vi. So as is custom at this time, Paul stretches out his hand to signify to the listeners that he is about to speak. vii. And although Luke describes this as a defense, and although Paul will address the charges against him indirectly, we should understand that his speech here is not a defense of himself, but is primarily a defense of the gospel of Jesus Christ and how belief on Jesus is the next step in true Judaism. viii. So much so, that if you reject Jesus, then you cease to be a true Jew. ix. Paul will go to great lengths here to not only defend the gospel, but to defend also a Pharisaical view of Judaism that must evolve into Christianity if it is to remain true to the prophesies and promises that God has given to the Israelite people. b. [Slide 3] 2 - “Concerning all the things of which I am accused by the Jews, I regard myself blessed, King Agrippa, that I am about to make my defense before you today; 3 - especially because you are an expert in all customs and questions among the Jews; i. Paul begins his defense addressing the judge, as is customary in a trial. ii. But Paul is not fawning over or buttering Agrippa up at all. Instead, he consistently gives praise to God throughout his entire defense for what God has done, even to deliver him to this point at this very moment. iii. Paul considers himself blessed. 1. This word blessed is the same word that Jesus used in the sermon on the mount when He spoke of the B-attitudes. 2. The word means highly favored or fortunate. 3. In a secular or pagan context, such a word might be used to indicate that someone is favored of the gods or was granted a divine wind on the open sea when no wind was present. 4. Scripture writers often use this word to speak of God's grace applied to someone. iv. Paul's view then, is that he is graced of God. Why? v. Because he has a chance to defend himself against the accusations of the Jews before Agrippa. And especially since Agrippa is well aware of, an expert in, the customs and theological disputes among the Jews. vi. With Festus, Paul had a judge who really was ignorant of the finer theological details on which the trial revolved. That is why Festus wanted to move the trial to Jerusalem and that is why Paul insisted on not going to Jerusalem – Festus sought clarity and Paul knew well the dangers that he faced in that city (if he got there alive). vii. Paul believes he is favored of God to sit before a man who is the secular head of the Jewish Religion. He is well aware of the intricacies of Jewish law and the disputes between the Pharisees, the Sadducees and even the Nazarean sect. viii. Now Agrippa being of the ruling class, an aristocrat, and not only Hellenized but Romanized as well – his sympathies would probably favor the Sadducean view of Judaism. But – if pressed, Agrippa would probably not publicly affiliate himself with any faction or party. He was Jewish but it was a faith of convenience. He was, primarily, a statesman. A politician. ix. What does Agrippa need to do with what Paul is going to say? c. [Slide 4] therefore I beg you to listen to me patiently. i. Paul begs, implores, pleads with Agrippa to listen. ii. Not merely hear his words, not merely hear his defense, but to intently pay attention to all that he says and to do so with forbearance and patience. iii. Paul is asking Agrippa to listen, not merely as a judge, but as a man who needs to hear the message that he is about to be given. d. [Slide 5] 4 - So then, all Jews know my manner of life from my youth, which from the beginning was spent among my own nation and at Jerusalem; i. Paul now transitions to speak about himself. ii. As is customary to do in a defense speech, the accused typically will go back in their life to demonstrate a record of right living. iii. This illustrates that it would be out of character for them to be guilty of whatever the accusers are claiming. iv. Paul establishes, firmly, his Jewish and even his NON-Hellenized Jewish background. v. We spoke of this several months ago now – but there was a pecking order within Judaism. Judean Jews were seen as serious Jews. Jews who lived in Judea, who worshipped at Jerusalem, and who generally adhered as closely as they could to the law – many of them even learning ancient Hebrew instead of just speaking Aramaic. vi. Though he was born in Cilicia and is a Roman citizen, from an early age he moved to Jerusalem and therefore spent his whole young life being brought up among his own people and associating and fellowshipping with Judean Jews. vii. Paul establishes himself as a long time Judean Jew, well aware of the customs and teachings of the Jews. viii. Such claim could only be made by an elite few. ix. He continues. e. [Slide 6] 5 - since they have known about me for a long time, if they are willing to testify, that I lived as a Pharisee according to the strictest sect of our religion. i. Not only was this how his young life was characterized, but his own accusers could verify that it was so. They knew well where he came from and who he was. ii. If they are willing to say so, and not too cowardly to admit it, they have known about him for a long time and know the prominence of Paul. iii. Not only was he a Judean Jew practically since birth, but he was also raised in the strictest sect of Judaism, keeping rigidly the entire Mosaic law, while adopting a more progressive view of the scriptures, to include all the Old Testament both the law and the Prophets as God's Word. iv. The Pharisee party was the party of the people and included not just the wealthy and nobility but even less prominent lineages. v. They believed in miracles and adopted a stricter interpretation of the scriptures concluding that if God has not said it is permissible, then we must refrain. vi. As we saw earlier, he was trained at the feet of Gamaliel a highly respected Rabbi. vii. He knows his stuff and had a reputation for being the REAL DEAL with his faith. viii. And it is because of this theological background that he is on trial. f. [Slide 7] 6 - And now I am standing here being tried for the hope of the promise made by God to our fathers; 7 - the promise to which our twelve tribes hope to attain, as they earnestly serve God night and day. And for this hope, O King, I am being accused by Jews. i. The hope that Paul speaks of here is most certainly the gospel of Jesus Christ. ii. But the core concept of that teaching is the belief that God would resurrect the righteous and the unrighteous dead. iii. Indeed, Paul calls this the hope of the twelve tribes, who earnestly serve God night and day. iv. Well, the twelve tribes have been scattered to the winds. v. So, what is Paul speaking of? vi. He is certainly speaking of the restoration and fulfillment of promises to, largely, dead people. Promises to Abraham, Isaac, Jacob, Judah, Moses, and David. vii. Those who have died but still have a hope that one day the Lord will resurrect them and fulfill His eternal promises to them. viii. The Sadducees would not accept such a teaching, and it is primarily the Sadducees that accused Paul before these Roman courts. ix. The irony should not be lost on us. Paul is on trial today because believes in the hope of the promise of all of Israel… and yet is still being accused… by Jews. x. This is what springboards Paul into his question he poses to all those who listen… g. [Slide 8] 8 - Why is it considered unbelievable among all of you if God does raise the dead? i. This question seems to come out of nowhere. But it is actually the foundational question that will drive the rest of this speech. ii. Paul says elsewhere that the resurrection is foolishness to the Jews and a stumbling block to the Gentiles. Not today, but soon we will see both of these reactions to Paul's defense. This is the tipping point of the gospel. What do you do with a crucified and risen Savior? iii. Paul has already established that he has been a Judean Jew under the strict sect of the Pharisees since his youth. He has always believed in the resurrection of the dead and eventual renewal of the kingdom of Israel. iv. But now he asks this question. v. Why is it considered unbelievable among all of you if God does raise the dead? vi. There are a couple ways to take this question by Paul. vii. The first way and the most obvious way is to express disbelief or frustration on Paul's part that the resurrection of the dead, by God Himself, is such an untenable idea. 1. If God is who He has claimed to be, and who the Jews have been earnestly worshipping Him to be, resurrecting the dead is completely plausible. 2. It isn't like He is unable to do it. 3. So, if there are scriptures to indicate such is true – as Jesus demonstrated even from the Pentateuch where God addresses dead patriarchs in the present tense and not the past – then our worldly pursuits and materialistic leanings should not suspend our belief on the matter. 4. We must admit that God can do this. 5. Paul speaking to Agrippa and the Gentiles both of which would wrestle with this idea of the dead being able to be resurrected. viii. Another way we could take this question is that Paul is not expressing frustration but is asking his audience to search themselves. This is not an accusatory question but a diagnostic one. 1. Why is it that they consider it unbelievable that God could, would, and does raise the dead? 2. What is truly preventing them from believing that this could be? ix. I think both ways are possible for this question to be asked and both of them fit with where Paul goes next. x. But let's pause first and review what we've seen so far. h. [Slide 9] Summary of the Point: So, if Paul is giving a defense of the gospel, who exactly is he defending it to and what exactly are their arguments? Paul lumps the gentiles, Agrippa, and the Sadducees into one group in these first 8 verses. In short, they are the resurrection deniers. They are religiously educated people who have been captivated by worldly pursuits. And what I mean by worldly pursuits is not just sinful practices, but even the pursuit of this life, this existence, this earthly kingdom rather than some future, eternal, and spiritually perfect kingdom that is to come. In a way, Paul defends the Pharisaical understanding of the Scriptures as the primary avenue to understand and receive the gospel of Jesus Christ. Indeed, he shows that the Pharisaical way of understanding the Old Testament is the only way any Jew can remain a Jew… namely by receiving their Messiah, the God-Man Jesus of Nazareth. Because as it stands, Gentiles who think the resurrection of the dead is foolish, Jews who are religiously educated but purely secular, and even Jews that are religiously practicing but selectively applying the scriptures to only this earthly existence – all of these are unable to receive the gospel message. Therefore, Paul offers a defense of the gospel of Jesus Christ. And in order to do that, he must defend the resurrection to the religiously educated but worldly focused people. We too must provide a defense of the hope we have in us, and one of the audiences of that defense will be those from other faiths, those who call themselves Christians but are purely secular, or those who call themselves Christians, go to church, but have rejected essential doctrines of our faith. We must be ready to defend the gospel of Jesus Christ to these revelation deniers. Transition: [Slide 10(blank)] But is this the only kind of people that we must be prepared to defend the gospel to? Are there others? II.) Religiously zealous people without humility are unable to believe the gospel, so we must provide a defense for the hope we have in us. (9-11) a. [Slide 11] 9 - So then, I thought to myself that I had to do many things hostile to the name of Jesus the Nazarene. i. The opening two words, “so then” could be taken emphatically. ii. Meaning that Paul is not merely moving the timeline along of his story, but is saying something to the effect of – “in fact, of course, or indeed” iii. He is expressing that he also demonstrated disbelief. Not necessarily in the possibility of the resurrection of the dead. And not in the truth of the resurrection of the dead – but specifically in the resurrection of Jesus of Nazareth. iv. In fact, he was WORSE than Agrippa, or Festus, or the Sadducees, because he believed in the resurrection of the dead for the righteous and the unrighteous but could not believe in the resurrection of Jesus of Nazareth. v. Indeed, he opposed Christ in the most aggressive way that he could. b. [Slide 12] 10 - And this is just what I did in Jerusalem; not only did I lock up many of the saints in prisons, having received authority from the chief priests, but also when they were being put to death I cast my vote against them. i. Paul recounts how he, with the authority of the chief priests, many of whom were no doubt still alive and possibly even still well known, did take prisoner many of the saints – meaning those who professed faith in Jesus as the Messiah. ii. He even cast his vote to put Christians to death. iii. “cast his vote” is a euphemism saying cast his pebble. iv. In the Sanhedrin they would cast pebbles into the center to count votes for a guilty verdict. v. This could indicate to us that Paul was on the Sanhedrin council, but it doesn't necessarily mean that. The expression could simply mean he approved of it in an unofficial capacity. vi. And if he is talking about Stephen's trial – if we remember – they didn't really cast a vote. They just got so angry at him that they rushed him out the door and stoned him to death. vii. But regardless of what Paul means – his heart was in full agreement with thinking that those who follow Jesus deserved to die. viii. But for what? c. [Slide 13] 11 - And as I punished them often in all the synagogues, I tried to force them to blaspheme; and being furiously enraged at them, I kept pursuing them even to foreign cities. i. Paul tried to force every single one he found to blaspheme. What he means by this, is to deny Jesus as the Messiah and the Son of God. ii. Paul agreed that these Christians should be killed because he thought they were heretics. iii. Even though he believed in the resurrection… he didn't believe in Jesus' resurrection. iv. And Paul not only heartily approved of stamping out this faith in Jerusalem, but he even pursued them to foreign cities. v. He kept pursuing them. He wouldn't let them flee. vi. His aim was total annihilation of this faith. vii. Paul reveals that although the Pharisee party was closest to receiving this gospel, if they continue to oppose Jesus of Nazareth – then they also cannot receive the gospel. They cannot continue to be truly Jewish. viii. So let's review this point from Paul's early religious zealousness. d. [Slide 14] Summary of the Point: After asking the question of the gentiles and Agrippa, why is it so unbelievable that God can raise the dead – Paul immediately back pedals and confesses that he too struggled to believe the same about Christ. In this Paul depicts for us someone who is religiously devout and zealous but lacks humility to receive truth or be shown they are still in need. They lack the fundamental aspect of the truth of the gospel in that men need a Savior and cannot live a holy enough life by themselves to be counted righteous and worthy of God's Kingdom. Indeed, the pride and self-sufficiency of Paul's Judaism had reached such heights that though he himself believed in a future resurrection where all God's people would be raised to inhabit a new and eternal Kingdom, he could not believe that Jesus of Nazareth was the Messiah, the firstborn of the resurrected dead, the Savior of His people. He could not believe it so aggressively that he imprisoned, killed, and pursued those who did and tried to force them to reject their own Messiah. In the pursuit of being the best Jew he could, Paul killed, imprisoned, and tried to damn those who had found the way, the truth, and the life – the only way to the Father. Such people cannot believe the gospel. Paul's defense here, is against his former self. We too must defend the gospel against those who are religiously zealous but lack humility. We must give a defense of the gospel to the legalist, who earnestly believes he contributes something to his salvation, and in so doing find themselves unable to believe the gospel. Conclusion: So CBC, what have we learned today to inform our belief and guide our lifestyles? Basics of Faith and Practice: [Slide 15] God has blessed Paul to be in the position he is in before Agrippa and this great crowd of prominent gentile people. What an opportunity it is for Paul to make much of the gospel of Jesus Christ. And he doesn't squander it. Rather than setting out to defend himself, Paul makes a defense for the gospel of Jesus Christ. And his audience is anything but a friendly one. He makes a Jewish case for the Messiahship of Jesus in front of the secular head of the Jewish faith and a bunch of pagans. That is going to be a tough crowd. But that is why the gospel must be… defended. These two groups of people Paul addresses today are some of the most difficult groups we would ever share the gospel with in our lifetime. They are both religious people, but two specific kinds. First, are the deniers of God's Word. Either they have cultic, pagan, or false religious beliefs, or they are Christians in name without practice, or they are Christians who have rejected essential and core doctrines of the faith. This group of religiously educated people who are pursuing worldly goals are actually unable to believe the truth of the gospel. The second group Paul references, is actually his former self. It is those who are religiously devout and zealous but who lack humility to see their desperate need for a Savior. Their religion, even their Christianity is a cooperative effort between God and a man to save himself from sin. And men like this will go to great lengths to silence any who might suggest that salvation is not of works at all… but purely and completely of God. These folks too cannot believe the gospel. And so, we must be ready to give a defense for the hope we have – even to these kinds of religious people. But what does that look like practically? 1.) [Slide 16] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that religious people, as long as they are sincere, are bound for heaven. a. One of the great lies of our day is that we are somehow all on the same faith journey or faith mountain. And no matter which path you take or which side of the mountain you are on, the path and the mountain both lead to God. b. We are all God's children and why wouldn't He want to save all of us. c. Meaning of course that it doesn't actually matter which religion you follow or creed you hold to as long as you are sincere, a good person, and try your best. d. This teaching is called, syncretism. e. Many secularists have believed and taught this but influential leaders in broader Christendom have said similar things including the late Pope Francis. f. However, syncretism is abundantly false on both a logical and theological basis. i. Islam claims that Jesus was not crucified, did not rise again, was not God, and is not the greatest prophet, priest, or King. Islam also claims there is one god and once you die you are subject to Allah's judgment. ii. Hinduism and Paganism claims that there are several gods and once you die you come back as something else depending on how well you lived. iii. Christianity claims that Jesus is God the Son, with a united but distinct human and divine nature. Christianity says there is one God in three distinct persons and once you die you face His judgment. And the only way to be acceptable to the Father is through Jesus His Son. iv. So how can all of these be on the same mountain? It is logically false. The only way it cannot be false is if each of these religions are equally untrue in their doctrine. v. And if all of them have essential doctrines that are not true that means that syncretism is, in itself, a new religion altogether. g. The scriptures teach, here and in many other places, that those who sincerely follow other gods and/or put their hope in anything but Christ alone, will be rejected and suffer the wrath of the only true God, Yahweh. h. The gentiles seated there, Herod Agrippa, The Sadducees and the Pharisees all are held accountable to the exact same standard. What will you do with Jesus of Nazareth? That is the only question that matters. i. There is exactly one way to the Father and that is through faith in Jesus Christ. j. Therefore, we must deny that sincere people who trust in anything except Christ and Him crucified and risen again – can somehow still enter the Kingdom of God. 2.) [Slide 17] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm religious people of various stripes often mount the greatest assaults upon the gospel of Jesus Christ. a. In the gospels, the greatest opponent to Jesus continued to be the Pharisees. b. As we've seen in the book of Acts, the Pharisees had a lot of things right. c. As Paul rightly says, in order to go to the next phase of Judaism it required you to see the Old Testament scriptures the same way that the Pharisees did. d. That is why in the book of Acts, we have seen that the greatest enemy of the church was the Sadducees. Because their form of Judaism made it impossible for anyone who firmly held to it to receive Jesus as the Messiah. e. From the scriptures and down through the history of the church we can affirm that some of the greatest opponents of the truth of God has always been those who are religiously devout. f. Israel was opposed by nations serving other gods. Christ was opposed by conservative Jews. The church was opposed by liberal Jews. Then the church was opposed by pagans. Then the church was opposed by the state church of Rome. g. And some of the greatest opposition formed against the gospel of Jesus Christ, comes from those who are abundantly close to the truth with minor modifications. h. Think about how close to the truth the Pharisees were? Paul believed that God would one day resurrect all of Israel and bring about the eternal kingdom of David. But when confronted with the Son of David, who had died and now lived – he could not and would not believe it. i. Jehovah's witnesses, Mormons, and those who hold rigidly to official Roman Catholic dogma, are so close to the truth of the gospel – but have a history of adamantly opposing it. j. We also see liberal Christianity today rising up to oppose the gospel too. k. Churches who have affirmed female pastorate, have affirmed and accepted LGBTQIA+ lifestyles, these same churches have rejected the inspiration and authority of the bible and have even called into question the believability of the resurrection of Christ. l. All of those whom I've just described would call themselves Christians – but would oppose the orthodox definition of the gospel. 3.) [Slide 18] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must be ready to give a defense for the hope we have in us to those who are religiously educated and zealous. a. We need not defend the gospel to someone who is asking to hear it, who is steeped in sin and desiring a Savior. We simply need to give it to them… b. But to those who are religiously educated and zealous for their false faith, we must be ready to give a defense for the hope we have in us. c. To those who deny the Word of God and those who deny that God accomplishes ALL of their salvation, to these religious people we must defend the gospel. d. Now the defense does not need to result in convincing the person opposing us. e. Just a spoiler here – Paul doesn't convince anyone in his defense of the gospel here. Not one single person. f. The results are not what we are responsible for. Instead, we are to stand for truth and rebut error. Whether the person sees it or not is not our role. We leave that to God and His Spirit. g. As Paul asked – we too must ask – why is it considered unbelievable that our entire salvation rests in the finished work of Christ? Why is it considered unbelievable that Jesus is God and Man? Why is it considered unbelievable that our works do not contribute at all to our salvation? Why is it considered unbelievable that the Scriptures are breathed out by God and are infallible and authoritative? Why is it considered unbelievable that God would design man immutably to be either male or female and to enter into a relationship with someone of the opposite gender that begins their sexual experiences and continues in marital and sexual fidelity until death? h. My friends… our questions have answers and they are found in the Word of God. i. When we challenge them with “why is it considered unbelievable” eventually they must come to the conclusion that they hate what God has said. There is something in them, preventing them from receiving all that God has revealed. j. We must defend the gospel in this way. Let us be ready to make a defense, which means we must know why we believe what we believe. k. But this sounds so aggressive and confrontational! I am not looking forward to this… 4.) [Slide 19] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm we are blessed of God to defend the gospel before those who are religiously educated and zealous. a. Paul said that he was graced by God to defend the gospel to Agrippa. b. We too should recognize and affirm that defending the gospel, the hope we have in us, is not a drudgery and it is not a chore. c. It is certainly aggressive and confrontational. We are, after all, in a war. A war of ideologies and a war for truth. d. War is confrontational by nature. e. But God has blessed us indeed if He has selected us to defend the gospel to the religiously educated and zealous. f. And furthermore, He will sustain us as we do so. 5.) [Slide 20] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” The gospel of Jesus Christ is not opposed to religious education or zealousness but both understanding and passion come as a result of salvation and not as a means to it. a. The gospel as presented in the scriptures, has a logical and predictable outworking in all those who genuinely receive it. b. Mankind, in their wickedness, often try to turn the order of this on its head. c. Just like Satan in the garden tempted Eve with acquiring knowledge of good and evil to be like God – on her own timing and in her own strength – so too we try to put the spiritual cart before the spiritual horse all too often. d. Religiously educated people pride themselves in knowing a wide variety of beliefs, yet their knowledge in each is relatively shallow and must deny much of what each religion teaches. Religiously zealous people pride themselves in knowing a belief deeply and this leads to self-sufficiency and dependence on their own performance of ritual and practice. e. But the most religiously educated and zealous people, when they come to Christ have effectively hit the reset button on their understanding and passion. f. This is exactly what happened to Paul. He was religiously educated and zealous… but when he came to Christ he spent the next 3 years in Damascus and Arabia relearning everything through the filter of Jesus being the Messiah, the Son of God. g. One does not study Christianity and begin to practice it in order to somehow arrive at God saving them from sin. h. Now it isn't wrong to come and learn from sound biblical teachers what the bible says and what it means. This is a good thing. i. It isn't wrong to teach our children the Lord's precepts and grow them in the nurture and admonition of the Lord. j. But until God moves upon them and gives the gifts of repentance and faith – their learning hasn't really yet begun. k. True, deep, intimate understanding and zealous passion for God does not really begin until you are given a new heart. l. Out of that new heart, repentance, faith, and growth can finally begin. m. So if you are here trying to learn your way to Christ. If you think if you can just know enough about the Lord to be pleasing in His sight… I beg you friend. n. Instead of pursuing Him in this way. Won't you begin with repentance and faith? Won't you reject and turn from your sin and place all your hope in what Christ has done? o. It is only those who are able to do this… who become the true learners and pursuers of Him. [Slide 21 (end)] Let me close with a prayer by the Reformer Menno Simons O, Lord, Father, how very broad, easy, and pleasing to the flesh is the entrance into a miserable, carnal church. But how wonderfully narrow, O Lord, is your way— the gate which leads into your poor and holy church (Matthew 7:13). The way is so narrow that its gateposts strip off the gold and possessions, the flesh and blood, and all the lusts and inclinations of those who desire and sincerely seek to enter at this narrow gate. And so, by your grace, we come to rest and remain forever in your holy church. In Jesus name we pray this, Amen. Benediction: And now may He grace you with his presence, So that the weak might say, l am strong, And the poor will say, 'I am rich', And the feeble will say, 'I am upheld' Until we meet again, go in peace.

Rev. Cyril A. Stevens – Sermon 0046A recorded on April 22, 1979 teaching from Luke 7:17-50 – Art Thou He Which Should Come or Look We For Another? – Deputation from John. Pastor Cyril A. Stevens delves into Luke 7:17-50, beginning with John the Baptist’s confusion regarding Jesus’s Messiahship, as Jesus’s methods differed from expectations of…

Messianic Apologetics editor John McKee goes over some of the significant factors involved with evaluating the Messiahship of Yeshua. This is then followed by a review of important stories and issues from the past day or so, largely witnessed on social media.

We read in the gospels that Jesus entered into Jerusalem triumphantly on a donkey just days before His death. This entrance and declaration of Messiahship were the catalysts for His death. Why did He arrive publicly that way, and what did that look like 2,000 years ago? Pastor Jim Scudder will teach about this very important day this in this message at Quentin Road.

We read in the gospels that Jesus entered into Jerusalem triumphantly on a donkey just days before His death. This entrance and declaration of Messiahship were the catalysts for His death. Why did He arrive publicly that way, and what did that look like 2,000 years ago? Pastor Jim Scudder will teach about this very important day this in this message at Quentin Road.

How do we understand this strange story of Jesus only partially -- and then, ultimately -- healing a blind man? After making the case that the text invites us to interpret symbolically, Zack discusses our (and the original apostles') partial sight -- Jesus is Messiah, but we don't really know what that means. He then expounds Messiahship in terms of humility, in terms of servant-of-all. Do we really appreciate what Jesus' Messiahship means?

1 John 5 emphasizes faith in Yeshua (Jesus) as the Messiah, obedience to God's commandments, and God's testimony about His Son. From a Hebraic perspective, faith in Yeshua brings to fullness, rather than abolishes, the Torah.Faith & Love – True belief in Yeshua leads to love for God and obedience to His commandments (1 John 5:1-3, Deut. 6:5).Victory Through Faith – Those born of God overcome the world through faith in Yeshua (1 John 5:4-5, Joshua 1:8-9).Three Witnesses – The Spirit, water (baptism), and blood (sacrifice) testify to Yeshua's Messiahship (1 John 5:6-8, Deut. 19:15).God's Testimony is Supreme – Rejecting Yeshua is rejecting God's truth (1 John 5:9-10, John 16:13).Eternal Life in Messiah – Yeshua is the source of eternal life, fulfilling the Torah and prophetic promises (1 John 5:11-12, Daniel 12:2).Love is demonstrated through obedience, aligning with Torah (Exodus 20:6, John 14:15).Overcoming the world mirrors Israel's victory by faith and obedience.The testimony of Yeshua as Messiah is established through multiple divine witnesses.Faith in Yeshua, obedience to God's Word, and trusting His testimony lead to victory, assurance, and eternal life.

We are firmly in Act III of the Gospel of Mark today as Jesus is anointed for burial by a woman at the home of Simon the Leper. This anointing points to Jesus' Kingship, Messiahship, and pending sacrifice. The woman's total commitment to Him is shown in this “no going back” breaking of this extremely expensive vessel in order to bring Jesus honor to the greatest extreme of which she is capable. There are moments in our lives when we receive the same nudge, including the daily call of Jesus to follow Him with total commitment. This woman's devotion is seen in stark contrast to Judas' betrayal, which ends this “sandwich” episode that begins and ends with men who have no clue (religious leaders, then Judas) with the “meat” of the sandwich being this heroic, insightful, Sprit-led, nameless woman who surpasses them all and thus is set in our memories by none other than Jesus Himself.To investigate this most important of stories further, go here.

Episode 114: Year C – 3rd Sunday of Ordinary Time In today's episode, we focus on six details in the readings for this upcoming 3rd Sunday of Ordinary Time, Year C. The first detail is the whole of the first reading, taken from Nehemiah 8:2-4a, 5-6, and 8-10. It's not necessarily a detail that comes up in apologetical discussions. But it does serve an apologetical purpose insofar as it gives biblical justification for the Catholic Liturgy of the Word. The next three details come from the second reading, taken from 1 Corinthians 12:12-30. The relevant apologetical topics are the intercess…

Episode 114: Year C – 3rd Sunday of Ordinary Time In today's episode, we focus on six details in the readings for this upcoming 3rd Sunday of Ordinary Time, Year C. The first detail is the whole of the first reading, taken from Nehemiah 8:2-4a, 5-6, and 8-10. It's not necessarily a detail that comes […]

Bible readings for January January 9th (Genesis 17, 18; Psalms 19, 20, 21; Matthew 11) When Abraham was 99 years old an angel representing the Almighty visited Abram and Sarai and gave the covenant of circumcision and told them that their names were to be changed. Abram's name was changed to Abraham; and Sarai's to Sarah. Abram meant "lofty father" and Abraham was "father of a multitude" - emblematic of the promise of Genesis 12:3; ie of all nations in the world. The divine name of Yahweh is 4 letters in the Hebrew YHWH (called the Tetragrammaton). So both Abraham and Sarah become "heirs together in the grace of life" (1 Peter 2:7); by the addition of the 5th letter in the Hebrew alphabet, signifying "grace". It was when human worth and generative capability was repudiated that God could now work through Abraham and Sarah to produce the "promised seed"; the heir of the promises. The chapter concludes with the circumcision of Abraham and every male in his household. Abraham was, as we said, 99 and Ishmael 13 (the age at which Islamic boys are circumcised). Chapter 18 says Abraham and Sarah were visited by 3 men, who are in fact angels - unbeknown to Abraham and Sarah (prompting Paul's comments in Hebrews 13:2). Eastern hospitality was shown and the angels prophesy Isaac's birth which means "laughter". He was so named because Sarah initially refused belief; but, later in faith tells us that she conceived when she believed - Hebrews 11:11. After this Abraham walked with the angels towards the place of impending judgment - Sodom. They tell Abraham of their intentions, because of Abraham's faithfulness - slowly read aloud the words of verses 17-19; and pause and ponder. How wonderful that the LORD so knows each us. But has he foreseen diligence and faithfulness in our dealings with our families? Abraham enters into negotiations with the name bearing angel to spare Sodom, where his nephew Lot and his family lived. Abraham finally stopped pleading for the city to be spared should there be 10 righteous people in the city. He must have been confident of this given the vast numbers of Lot's "ecclesia" in Genesis 13. Psalm 19 is a magnificent example of Hebrew poetry; which speaks of the wonders of the Almighty's creative hand evident in the stars; and our sun in particular. Hayden's Creation Hymn draws thoughts from this Psalm - "the unwearied sun from day to day  doth His Creator's power display ...". Surely when we gaze upon the night sky, as Abram was asked to do in Genesis 15, we are caused to wonder at the awesome power on display (Genesis 1 says he just scattered the stars from His hand). On day 4 the sun was appointed to rule the day - emblematic of the sun of righteousness (Malachi 4; Matthew 13:43).  Verse 3 tells us that the universal message is that there must be an Omnipotent Creator (Romans 1:20); and they  = Sun, moon and star - symbolically proclaim the gospel message (Romans10:18). In the Psalm David says, that the sun is like a strong man running a race; it is also like a bridegroom  - the Lord Jesus Christ (John 3). The Psalm finishes by exhorting the reader to contemplate the sweetness and preciousness of God's Word; and its saving power. Psalm 20 continues the theme of trusting in Yahweh's saving strength. This might is in no horse; no battle weapon; no man. But it has been consistently and dependably exercised by God in the cause of delivering the faithful. Psalm 21 is a Messianic Psalm in which the LORD's strength and salvation is evident in his chosen king - the Lord Jesus Christ. There is no salvation in any other name (Acts 4:12).  Matthew 11 shows the sorely tested John the Baptist in Herod's prison seeking reassurance of the Messiahship of Jesus Christ. Disciples return to John with the evidence that Jesus was indeed the Son of God and the fulfilment of Isaiah 42 and 61. Our Lord then testified of John's greatness, being second only to Messiah and a prophet on an unwavering mission. His abstemious and aloof behaviour was as appropriate and necessary among society as was Jesus' preparedness to involve himself among those he was saving. Next follows a denunciation of those unrepentant cities  for closing their eyes to the evidence of Messiah's work. Finally an appeal to each and everyone of us to join with Jesus, who will carry us into his glorious kingdom if we join him in bearing his yoke, which is described as easy (the Greek word being "Chrestos" ie kindly, or imparting benefit to the bearer). Pause, read aloud verses 28-30 and meditate. Penned by Warwick Rosser and his team and produced by Christa delphian video .org

Episode 109: Year C – 4th Sunday of Advent In this episode, we focus on several details from all three readings for this upcoming 4th Sunday of Advent. The first detail comes from the first reading, which is taken from Micah 5:1-4a. The relevant apologetical topic is Jesus' Messiahship. The second detail is found in […]

Episode 109: Year C – 4th Sunday of Advent In this episode, we focus on several details from all three readings for this upcoming 4th Sunday of Advent. The first detail comes from the first reading, which is taken from Micah 5:1-4a. The relevant apologetical topic is Jesus' Messiahship. The second detail is found in the second reading, which is taken from Hebrews 10:5-10, and the relevant apologetical question there is whether this text supports the “once saved, always saved” doctrine. Finally, in the Gospel reading, taken from Luke 1:39-45, there is a cluster of details that all relate …

Interview with James Brown. James, a scientist and author, shares his journey of faith and the evidence he found supporting the existence of God, the Messiahship of Jesus, and the reliability of Scripture.

James Brown is the author of Three Proofs of God, which presents a new and surprisingly precise solution to Daniel's passage and verifies it using objective evidence. This solution confirms God's existence, Jesus' Messiahship, and Scripture's reliability.In the 1st part of our conversation, James shared with us his journey on being an author and him hearing the presentation in 2013 about how the Book of Daniel predicted the exact day that Jesus triumphantly entered Jerusalem which led him to start researching and writing about it, and also why he decided to write Daniel 9:25.Make sure to follow us so you don't miss the rest of our conversation. I promise you wouldn't want to miss it.You can buy his book in amazon by going to: https://a.co/d/1pk3HgD and you can also go to his website to buy the book and get more information about James by going to:www.threeproofsofgod.com/Thank you for listening and supporting us and always remember to Come to Jesus Daily!We would love to hear from you so make sure to send us any comments or questions that you may have for us in any of our social media links. Connect with us through our Social Media Links:Email us at cometojesuswithannette.mahal@gmail.com Twitter and Instagram: @AnnetteMahal FB: Come to JesusYou can help support our podcast ministry and partner with us reach further to build God's Kingdom by either giving a onetime donation to our coffee podcast ministry or be a part of our monthly supporters. By partnering with us, you will get an invitation to join and be a part of our livestream events as it happens, unlock exclusive post and get a full access to all our bonus/special episodes, shout out to our new members, get a one-time gift for joining, be a part of our special community for our members only, receive a newsletter once a month, and most importantly partner with us as we share God's message to the world and that is by going to:www.buymeacoffee.com/cometojesusYou can also send us a voice message if you are listening in Spotify or by sending your questions or comments to (571)601-0067.

Episode 94: Year B – 23rd Sunday of Ordinary Time In this episode, we focus on several details that come from the Gospel reading for this upcoming 23rd Sunday of Ordinary Time, Year B, taken from Mark 7:31-37, two of which tie into the first reading, taken from Isaiah 35:4-7a. The key apologetical themes for the details that tie into the first reading are Jesus' Messiahship and Divinity. The other details in the Gospel reading give rise to the opportunity to talk about the historical reliability of the event recorded in this Gospel reading, which is Jesus' healing of the deaf man, along …

Jesus answers John the Baptist with scriptural evidence of his Messiahship.  Then he gives one of the most memorable and important metaphors of how we can be aided by Him in our lives.  

Messianic Apologetics editor John McKee discusses what are today's four main gateways to apostasy from faith in Yeshua: (1) denial of Messiahship, (2) Bible difficulties, (3) deconstruction, and (4) religious scandals. Will there be more to add to this list?

*Henry B. Smith, Jr: is our guest. He's the Administrative Director of the Shiloh Excavations with Associates for Biblical Research (ABR). Henry is the host of both ABR's podcast and television program, Digging for Truth. Henry was a square supervisor at the Khirbet el-Maqatir Excavations in 2012 and 2013, and at Shiloh in 2017 and 2018. Born and raised in northwestern NJ, he earned a Bachelor's in Economics from Rutgers and later graduated from Westminster Theological Seminary with a Master of Arts in Religion degree, emphasizing apologetics and Biblical languages. He is presently a PhD student in the Biblical Studies program at Amridge University. He is presently heading up the The Genesis 5 and 11 Genealogy and Chronology Research Project for ABR, authoring numerous works and videos on the subject, including: Primeval Chronology Restored, The Case for the Septuagint's Chronology in Genesis 5 and 11, and On the Authenticity of Kainan, Son of Arpachshad. *Manuscript Traditions: Here is a chart of the genealogies of Genesis 5 & 11 in all three manuscripts that underlie the translations of the Bible we use today. (the Masoretic, the Septuagint, and the Samaritan Pentateuch). *Dismissing the Septuagint? Hear Bob address the topic of the Septuagint with Ann Habermill on the air, and in his Bible study through Isaiah. *Chronomessianism: Hear about the history of chronological messianic speculation at the time of Jesus, and afterward. *Motive, Means & Opportunity: Could the spiritual conflict regarding Jesus' Messiahship have inspired a calculated effort to change the texts? Hear Henry's evidence, check out the links above, and form your own opinion. *No Excuses: We're thankful to have the inerrant Word of God available to us. The Holy Spirit assures us "The word is nigh thee, even in thy mouth, and in thy heart...” (Rom 10:8) . Whether one believes in the providential preservation of the text itself, or the necessity for systematic and serious studies of the scriptures present in a variety of manuscript & translations, this we know: "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse..." (Rom 1:18-20).

*Henry B. Smith, Jr: is our guest. He's the Administrative Director of the Shiloh Excavations with Associates for Biblical Research (ABR). Henry is the host of both ABR's podcast and television program, Digging for Truth. Henry was a square supervisor at the Khirbet el-Maqatir Excavations in 2012 and 2013, and at Shiloh in 2017 and 2018. Born and raised in northwestern NJ, he earned a Bachelor's in Economics from Rutgers and later graduated from Westminster Theological Seminary with a Master of Arts in Religion degree, emphasizing apologetics and Biblical languages. He is presently a PhD student in the Biblical Studies program at Amridge University. He is presently heading up the The Genesis 5 and 11 Genealogy and Chronology Research Project for ABR, authoring numerous works and videos on the subject, including: Primeval Chronology Restored, The Case for the Septuagint's Chronology in Genesis 5 and 11, and On the Authenticity of Kainan, Son of Arpachshad. *Manuscript Traditions: Here is a chart of the genealogies of Genesis 5 & 11 in all three manuscripts that underlie the translations of the Bible we use today. (the Masoretic, the Septuagint, and the Samaritan Pentateuch). *Dismissing the Septuagint? Hear Bob address the topic of the Septuagint with Ann Habermill on the air, and in his Bible study through Isaiah. *Chronomessianism: Hear about the history of chronological messianic speculation at the time of Jesus, and afterward. *Motive, Means & Opportunity: Could the spiritual conflict regarding Jesus' Messiahship have inspired a calculated effort to change the texts? Hear Henry's evidence, check out the links above, and form your own opinion. *No Excuses: We're thankful to have the inerrant Word of God available to us. The Holy Spirit assures us "The word is nigh thee, even in thy mouth, and in thy heart...” (Rom 10:8) . Whether one believes in the providential preservation of the text itself, or the necessity for systematic and serious studies of the scriptures present in a variety of manuscript & translations, this we know: "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse..." (Rom 1:18-20).

Three Proofs of God James Brown Have you ever tried to conduct your own Bible study about timelines in the Bible? Especially trying to calculate the “Soon Return of Jesus?” It's difficult to do… and when you finish – or at least when I finish – my notes are so jumbled, I'm more confused than when I started… Amen! Well, today we are going to have a very special discussion on the soon return of Jesus! We are living in times where many are wondering just how close we are to this pivotal moment. To help us dive into this topic, I am thrilled to introduce our special guest, James Brown, the esteemed author of "Three Proofs of God." His book provides detailed information on the prophetic timeline of the first coming of Jesus, the timeline of His life, and most intriguingly, the timeline of His soon return. James has pinpointed exact dates that bring new insights into our understanding of these events. He's conducted detailed research and I'm excited to get into today's interview and explore the profound implications of these timelines. Join us as we uncover the signs, prophecies, and current events that point towards the fulfillment of this significant promise. Amen! Help me welcome to the program, James Brown! James, I do appreciate your time today and I can't tell you how much I've been looking forward to today's interview! First question, other than that brief information I just shared, can you tell us in your own words, “Who is James Brown?” Three Proofs of God presents a new and surprisingly precise solution to Daniel's passage and verifies it using objective evidence. This solution confirms God's existence, Jesus' Messiahship, and Scripture's reliability. Your book is unique… I've never encountered one that goes into so much detail – but makes it easy to comprehend what you are sharing… What motivated you to write this type of book? How long did it take you from concept to publication? In the Bible, Jesus directly asked us to understand a key passage from the prophet Daniel. To this day, people have not yet fully agreed on that passage's precise meaning. Why do you think that is? Share with us the “Three Proofs of God?” What are they? You've demonstrated in your book that the “Seventy Weeks of Daniel” are accurate… very accurate. That being the case, can you give us the “window” of the “Return of Jesus?” Are we “in that window now?” There have been many different books over the years that tried to pinpoint these dates… why did they get it wrong all of this time? One thing I've noticed lately is the prophecy coming true that “the entire world” will be against Israel. Recently, the United Nations, the United States and other nations have come out against Israel, basically “demanding” they surrender to Hamas by stopping all military action and leave Rapha and the Gaza Strip. The Prime Minister issued a statement that said, basically, that “Israel would fight on by itself if necessary.” Do you see the Hamas war as something that was included in your book? You have a QR code for each chapter. Can you explain how that benefits the reader? Your book,

Podcast Interview with James Brown About James Brown In the Bible, Jesus directly asked us to understand a key passage from the prophet Daniel. To this day, people have not yet fully agreed on that passage's precise meaning. James Brown is the author of Three Proofs of God, which presents a new and surprisingly precise solution to Daniel's passage and verifies it using objective evidence. This solution confirms God's existence, Jesus' Messiahship, and Scripture's reliability. --- Support this podcast: https://podcasters.spotify.com/pod/show/daniel-bernabe/support

The Fourfold Witnesses to the Messiahship of Jesus Part 3 To support this ministry financially, visit: https://www.oneplace.com/donate/1331/29

The Fourfold Witnesses to the Messiahship of Jesus Part 2 To support this ministry financially, visit: https://www.oneplace.com/donate/1331/29

The Fourfold Witnesses to the Messiahship of Jesus Part 1 To support this ministry financially, visit: https://www.oneplace.com/donate/1331/29

In this episode, we delve into the early chapters of 1 Samuel, exploring the redemptive story of Hannah's deep longing for a child, her fervent prayers, and her solemn vow to dedicate her son to God—a narrative echoing the consecration of Samson by his parents. The focal point of this episode is Hannah's prayer in the presence of Eli after she hands her son over to him to serve the Lord in the Tabernacle. Hannah's prayer in 1 Samuel 2 is not merely a song of gratitude but a prophetic vision that sets a thematic foundation for the books of 1 and 2 Samuel. This prayer remarkably forecasts pivotal events and introduces the first connection in the Bible between kingship and messiahship - a connection that will remain tightly linked through the narratives of Samuel, Saul, and David, and continue throughout the Old Testament. As we explore this connection between the concept of the "anointed one" or "mashiach" with kingship, we transition to the New Testament, focusing on the figure of Jesus "the anointed" or "Christ." Drawing from the story of Simeon in Luke 2, we show how the ancient promise that Simeon would not see death before he had seen "the Lord's Christ" emphasizes Jesus' role as the ultimate fulfillment of Israel's kingship. Here, the term "Christ" aligns with the royal connotations established in passages like Psalm 2, portraying Jesus as the definitive King of Israel. Concluding the episode, we reflect on how Jesus, recognized as the Christ, embodies not only the messianic expectations but also fulfills the destiny of every human being. Join us as we explore these interconnected themes of devotion, prophecy, and kingship, unveiling how they culminate in the figure of Jesus, the anointed King who completes the story of Israel and humanity. Key Passages: 1 Samuel 2:1-10 Luke 2:25-33 Explainer⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Video⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ on how to use ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.biblehub.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ and ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.blueletterbible.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Leave us a question or comment at our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠website podcast page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. * Intro Music: "Admirable" Carlos Herrera Music --- Support this podcast: https://podcasters.spotify.com/pod/show/onelifenash/support

Messianic Apologetics editor John McKee reviews a number of issues involving Biblical reliability, which can often be associated with discussing the Messiahship of Yeshua. Part 2 of 2.

Messianic Apologetics editor John McKee reviews a number of issues involving Biblical reliability, which can often be associated with discussing the Messiahship of Yeshua. Part 1 of 2.

Episode 70: Year B – Palm Sunday In this episode of the Sunday Catholic Word, we focus on nine details found in this upcoming Sunday Mass readings for Palm Sunday, Year B. The first two details come from the Gospel reading for the procession with palms, which is taken from Mark 11:1-10. The relevant apologetical topic is Jesus' Messiahship. The next set of details come from the second reading, taken from Philippians 2:6-11. The relevant apologetical topics that arise with these details are Christ's divinity and Christian universalism, the idea that all we will be saved in the end. The la…

Episode 65: Year B – 1st Sunday of Lent In this episode of the Sunday Catholic Word, we focus on several details found in the second reading and Gospel reading that are relevant to doing apologetics. The first two come from the second reading, which is taken from 1 Peter 3:18-22. The relevant apologetical topics are the Sacrifice of the Mass, Purgatory, and the Sacrament of Baptism. The last three details are found in the Gospel reading, which is taken from Mark 1:12-15, and the relevant topic is Jesus' Messiahship. Readings: Click Here Looking for Sunday Catholic Word Merchandise? Look …

Episode 61: Year B – 3rd Sunday of Ordinary Time In this episode, we're going to focus on three details that are relevant to apologetics. The first comes from the first reading, which is taken from Jonah 3:1-5, 10. The related apologetical topic is God's immutability (the doctrine that God can't change). The other two details are in the Gospel reading, which is taken from Mark 1:14-20. The related apologetical topics are Jesus' divinity and Messiahship. Readings: Click Here Looking for Sunday Catholic Word Merchandise? Look no further! Click Here Hey everyone, Welcome to Th…

The Messianic community of faith presently finds itself at a very serious crossroads, not just a crossroads in determining its long term purpose and where it is going to be in the next few decades, but most seriously in its theology and how we are to approach the Bible. The enemy desperately wants us to get off course and away from the mission of seeing the restoration of the Kingdom to Israel accomplished (Acts 1:6). He wants us to not be a movement of positive change and transformation, where people are empowered by the Lord to accomplish His tasks in the world—but rather be one of mischief, confusion, and apostasy. The enemy wants us to seriously “mess up” and gain a bad reputation so that people will (rightly) stay away. One of the most significant ways that this has happened over the past several years has been seen when various Messianic individuals deny the Divinity of Yeshua the Messiah. There have been both Messianic teachers and laypersons who have decided that Yeshua the Messiah was nothing more than a human being empowered by God, but certainly not God in the flesh. They have stripped away the reality of His Incarnation, and made Him little more than a mortal like one of “us.” It is not all that surprising, but among a significant number of those who deny Yeshua's Divinity are those who later deny His Messiahship. Not content with their entirely human Yeshua, these people then question whether or not Yeshua is even the Messiah and whether they truly need Him. Outsiders to the Messianic community who witness this trend, often believe that the Messianic movement is not something that God has raised up to restore the lost Hebraic and Jewish Roots of the faith, or even just see a generation of Jewish people brought to Yeshua—but rather is a move of the Adversary to lead people away from the salvation available in Yeshua and the truth of the gospel. Is this truly the case? Are we nothing more than a revolving door, leading people into our midst for a short season, and then into the open arms of a Messiah-less Synagogue?

4th Sunday of Advent, Year B In this episode of the Sunday Catholic word, we focus on two details in the Gospel reading for this upcoming 4th Sunday of Advent, which is taken from Luke 1:26-38. One of the two is read in tandem with the first reading, taken from 2 Samuel 7:1-5, 8b-12, 14a, 16. The apologetical topic that it relates to is Jesus' Messiahship. The other detail deals with the Blessed Mother, particularly her perpetual virginity. Readings: Click Here Looking for Sunday Catholic Word Merchandise? Look no further! Click Here Hey everyone, Welcome to The Su…

Christians differ on a lot of things, and sometimes these differences can be troublesome. The basics we all agree on are centered on Jesus. We believe he died for our sins, and we believe he came to give his truest followers the opportunity to be in heaven with him. We also believe he is the Messiah. As a matter of fact, we look at the Old Testament prophecies and have a hard time comprehending why those of the Jewish faith aren't able to recognize his Messiahship. It seems obvious! Obvious until we realize a few startling scriptural facts. First, the label “Messiah” is only used twice in the Old Testament. It is only used twice in the New Testament as well. This means that what we see as overtly obvious, may in fact be more hidden than we ever thought. So, what do we do now? Anointed The word translated “Messiah” only twice in the Old Testament is used 37 other times. Because this word simply means “anointed” or “consecrated,” it actually applies to many individuals. The priests of the Jewish Law were “anointed.” Kings of Israel were “anointed.” As a matter of fact, King Saul was one of those anointed ones. When Saul was pursuing David to kill him and David had opportunities to do Saul harm, his reaction was always the same. He continually repeated that he would not touch the Lord's anointed. But there are a lot of chosen ones! This tells us the position of being one anointed by God is a very special designation. It shows us they have been chosen to do God's work and represent His way. So, does this minimize our Christian perspective of THE Messiah? Does it make him just another chosen one in a long line of chosen ones? While the short answer is “of course not,” this answer certainly needs a lot of explanation. By digging into many Old Testament prophecies, we learn that Messiah is represented in many different ways. While rarely called the Messiah, he is often described as a king, a priest, a shepherd and a lawgiver. The list goes on. Was Jesus disqualified? This understanding helps us to see the comprehensiveness of exactly who Messiah is and what he stands for. However, there are other issues. According to the perspective of some Jewish faithful, Jesus could not be the Messiah due to several points. First, they claim the genealogies given in Matthew and Luke have a variety of problems that would disqualify Jesus. Second, they state that because Jesus died, it means he failed, and that failure disqualifies him as well. What do we do with all of this? Check out our December 18, 2023 podcast, “How Do We Know Jesus is the Promised Messiah? (Part I)” for answers. We open several prophecies, put scriptures in context and uncover the deep truths of how Jesus is plainly shown as THE Messiah. There are inspiring scriptural discoveries here you don't want to miss!

Reach out and connect to my ministry and help me to continue to make and share great FREE Biblical content everyday by supporting my ministry at | PatreonPodcast Episode Notes: "Jesus as an Infant: Insights from Luke 2:21-38"Introduction:Opening reflections on common associations with Jesus (Christmas and Easter stories).Highlighting the significance of Jesus as a storyteller during his ministry.Section 1: Exploring Jesus' Early Years (Luke 2:21):Introducing the focus on Jesus' infancy.Reflecting on the limited information available about Jesus' life before ministry and emphasizing the importance of Jesus' name. Connecting the name to Jesus' mission of saving people from their sins.Section 2: Jesus' Dedication (Luke 2:22-24):Detailing the purification rites required by the Law of Moses for Mary.Discussing the offering of two turtledoves and two pigeons, indicating the family's economic situation.Reflecting on the significance of Jesus growing up in a modest, financially insecure household.Section 3: Encounter with Simeon (Luke 2:25-29):Introducing Simeon, a righteous and devout man waiting for the consolation of Israel.Explaining Simeon's revelation from the Holy Spirit that he would see the Lord's Messiah.Describing the moment Simeon holds Jesus and praises God for the salvation revealed in the infant.Section 4: Simeon's Prophetic Words to Mary (Luke 2:30-35):Analyzing Simeon's declaration of having seen God's salvation.Emphasizing Jesus as a light for revelation to the Gentiles and the glory of Israel.Highlighting the prophetic aspect of Jesus' destiny, foretelling both the rise and fall of many.Section 5: Introduction to Prophetess Anna (Luke 2:36-38):Introducing Anna, a prophetess from the tribe of Asher, known for her devotion and age. Background on Anna's marriage, widowhood, and her continuous worship in the temple. Emphasizing Anna's gratitude upon seeing Jesus and her subsequent actions. Discussing her role as a witness, sharing the news about the child with those anticipating Jerusalem's redemption.Conclusion:Summarizing key points: Jesus' dedication, the recognition of his Messiahship, and the prophetic insights shared by Simeon and Anna. A call to reflect on recognizing the divine in seemingly ordinary moments.Support the showBack my future Calvin Project on Kickstarter http://kck.st/47lp772My Amazon Author Pageamazon.com/author/jeremymccandlessJeremy McCandless is creating podcasts and devotional resources | PatreonHelp us continue making great content for listeners everywhere.https://thebibleproject.buzzsprout.com

439// What Angers Jesus? Devotional, Bible Study: Matthew 21:1-22 In this episode, Rachael continues the devotional study of Matthew chapter 21. She explores Jesus' entry into Jerusalem, his actions in the temple, and the symbolism behind these events. Rachael highlights the Messianic text and Jesus' declaration of his own Messiahship. She also discusses the significance of Jesus' anger in the temple and the exploitation of the poor. The inclusion of the blind and lame in the temple and the metaphor of the fig tree for Israel are explored.  Calling all kids (and parents of kids)! Check out my new show Hearing Jesus for Kids - be sure to subscribe so you don't miss an episode! This episode is a companion to Episode 56 of the Hearing Jesus for Kids Podcast. Episode Resources: To Sponsor a Child through Compassion International: Compassion.com/hearingjesus Or Text HEARINGJESUS to 83393 For family discussion guides, journaling worksheets, bonus content, and our private discussion forum, please visit our Patreon page:  patreon.com/HearingJesus Coaching/Spiritual Direction: https://shehears.org/coaching Learn: https://shehears.org Shop: https://shehears.org/resources Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Maybe a better title would be The Circumcised Heart vs The Red One. In last week's epsiode, we referenced the Jewish expectation of the Seven Shepherds during Chanukkah. It explains why Yeshua (salvation) was challenged specifically about his Messiahship during Chanukkah at the Temple: Bare Your holy arm and hasten the end for salvation - Avenge the vengeance of Your servant's blood from the wicked nation. For the triumph is too long delayed for us, and there is no end to days of evil, repel the Red One in the nethermost shadow and establish for us the seven shepherds.  The siddur explains the key players of the Chanukkah liturgy: "The Red One (Admon) refers to Esau/Edom, whose descendants brought the current exile. The seven shepherds of Micah 5:4 will conquer Israel's oppressors.” (Scherman, p. 832) The Red One whose descendants brought the "current exile" is Rome. In Daniel's vision of the Beast, Rome's iron legs were mingled with clay in the feet and toes, representing the many beast "systems" that have now infected the nations of the world. The Chanukkah prayer refers to the Seven Shepherds and Eight Princes prophecy of Micah, which gives us a glimpse of how the Kingdom of Heaven will one day defeat and repel the infected world systems. The central shepherd of the seven is thought to be David, and the eighth of the princes to be Messiah. (Micah 5:5) Although Roman Christianity went to a solar calendar and began to observe "Christmas," they retained the date of the 25th (although it now fell in a solar "month" of December instead of Kislev). Their holiday still includes original Chanukkah symbology associated with prophecy and its institution as a second Sukkot: shepherds and sheep, the birth of a king, a prince of peace, a sukkah, a light to the nations, etc. as depicted in the Gospels. When King Messiah returns and re-calibrates the earth with its Scriptural calendar month, Chanukkah will not be so hard for them to understand. They've been awfully close to the Chanukkah prophecies of Messiah in the Books of Haggai and Micah all this time! King Messiah will rule and reign during the Seventh Millennium, preparing the world for the Eighth Millennium, a period associated with "circumcision." A circumcised heart no longer struggles against the Spirit of its Creator and no longer desires to dominate the Creator with its own will. The Red One is simply the great world systems attempting to keep human pride over its Creator alive and dominating the rule of the world (or so it may seem). The Feast of Trumpets (Rosh HaShanah) kicks off the fall season of feasts that includes Atonements and Sukkot. Sardis, which represents Rosh HaShanah in the Book of Revelation, literally means “Red Ones.” Enemies scatter when the Torah goes forth on Shabbat, and the Red Ones along with the Wicked One are scattered in winter, Chanukkah. The other mention of “winter” in the Brit HaChadasha (New Testament) was the inquiry addressed to Yeshua in the Temple: At that time the Feast of the Dedication took place at Jerusalem; it was winter, and Jesus was walking in the temple in the portico of Solomon. The Jews then gathered around Him, and were saying to Him, ‘How long will You keep us in suspense? If You are the Christ, tell us plainly.'  King Solomon dedicated the First House, so it was no accident that Yeshua was questioned in the portico of Solomon. Are you the Prince of Peace? Are you the prophesied Eighth Prince King Messiah? “The Jews” ask Yeshua if he is the 8th Shepherd Prince desired at Chanukkah to deliver the Temple from the Romans, Edom, the Red One, The Wicked, the Abomination that Causes Desolation. Because Messiah Son of David is the last of the seven shepherds, the Jews say that it is time for Yeshua to speak plainly…and he did!  Yeshua spoke of himself as the central Shepherd, the Son of David, calling sheep,

The Eighteenth Sunday after Trinity: What do you think about the Messiah? St. Matthew 22:34-46 by William Klock I used to have a boss who prided himself on finding creative employees who were good at thinking outside the box.  When he interviewed them he'd always ask weird questions like, “How do you put an elephant in a refrigerator?”  (The correct answer is, apparently, “You open the door and put him in,” because no one said how big the refrigerator was.  Or he'd hand the prospective employee a big balloon and a small box and ask them to fit the balloon into the box.  The solution to that one was to let enough air out of the balloon that it would fit in the box.  Extra points if, instead of untying it, which a lot of people with big fingers couldn't manage, you pulled a pin from the bulletin board a few feet away and poked the thick spot just under the knot, where the balloon wouldn't pop.  That might be a good solution in a job interview, but it's also just the kind of the solution a lot of people take when they're confronted with Jesus' question, “Who do you say that I am?”  The full answer doesn't fit in our box, so we let some air out of the balloon.  We leave out Jesus' divinity.  Or we leave out his call to repentance and his demand for holiness.  Or we cut out all the things he said about judgement so that we're just left with the warm-fuzzies.  However we do it, if our solution is to let some of the air out of the balloon, what we're left with isn't the real Jesus—and we inevitably end up with a false gospel to go along with it. In our gospel today Jesus asks this same question of a group of Pharisees.  The Sadducees had just confronted Jesus with what they thought was a “gotcha” question and Jesus turned it back on them, leaving them nothing to say.  And now the Pharisees have their turn.  Look again at Matthew 22:34.  Matthew writes: But when the Pharisees heard that he had silenced the Sadducees, they gathered together.   This will be his last dispute with the Pharisees.  The next chapter, Chapter 23, is a long denunciation of the scribes and Pharisees.  It's the beginning of the end.  They've been shut down by Jesus at every turn and will go off to plot to have him killed.  But first, Matthew tells us: One of them, a lawyer, asked him a question to test him.  “Teacher, which is the great commandment in the Law?”   The Sadducees took issue with Jesus over his teaching about the resurrection of the dead.  The Pharisees took issue with Jesus over his approach to the law.  They'd counted up all of the Lord's commandments to Israel and the total came to 613.  There was some debate about which commandment was the most important, but for the most part, the Pharisees had this one figured out.  Israel's “creed”—her daily prayer, and still her daily prayer as part of her liturgies for morning and evening prayer—was the Shema, Deuteronomy 6:4: “Hear, O Israel: The Lord our God, the Lord is one.”  And it goes on, “You shall love the Lord your God with all your heart and with all your soul and with all your might.”  These Pharisees, however, seem to have expected Jesus to say something else.  I'm not sure what they expected.  They just expected that whatever he said about the law would be wrong.  But look at what he says in verses 37-40: And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind.  This is the great and first commandment.  And a second is like it: You shall love your neighbor as yourself.  On these two commandments depend all the Law and the Prophets.”   And there's nothing here the Pharisees can argue about, and that leaves them frustrated and fuming. Here's why.  Think of it this way.  As Christians, as Jesus' people, we know that when he rose from the dead, Jesus inaugurated a new age and God's new creation.  It isn't consummated or fully here yet, but one day it will be.  In the meantime, we're the royal heralds of the Messiah, the King, called to live out the life and values of the kingdom here and now in the midst of the world's brokenness and to proclaim that he will come again one day to finish what he has started—to call people to repentance and faith in preparation for the Messiah and God's new world.  Consider that the Pharisees thought of themselves in a very similar way.  The Messiah would come to set things to rights and they were the ones heralding his return and calling the people to repentance—to a better and more rigorous observance of the torah—in anticipation of the Messiah's coming.  They were, in so many ways, on the right track.  But their vision of the kingdom and the Messiah was just too small, too narrow.  It only included Israel and it misunderstood the purpose of the torah.  It was like they'd let half the air out of their Messiah balloon. So Jesus and the Pharisees agree on this question.  They agree—at least on the surface—about the law: Love God.  Love your neighbour.  But how they do that is different from how Jesus does that and they know it.  That's why they're so frustrated with him.  The know that they and Jesus can't both be right.  Jesus' answer, in effect, is saying to them: You're not loving God as you should.  And you're not loving your neighbours as you should either.  Jesus' is subtly—or maybe not so subtly—once again asserting his Messiahship, while call the Pharisees to repentance—to get in line with the new thing that Israel's God is doing in their midst.  So they can't argue with Jesus' answer, but they're still convinced he's wrong.  They're left frustrated and fuming. So in this first part of our Gospel, Jesus gives them the answer they dare not question, but then he in turn asks them a question that they dare not answer—at least that's how Bp. Wright rather brilliantly puts it.  With his answer about the law it seems like Jesus has shut up the Pharisees as soundly as he had shut up the Sadducees, but Jesus knew there was one more point that needed to be made.  What they understood of the person and ministry of the Messiah was just as important to the Pharisees as how they understood the law.  And so Jesus goes on to tie the two together.  Look at verses 41 and 42: Now while the Pharisees were gathered together, Jesus asked them a question, saying, “What do you think about the Messiah? Whose son is he?”   If the answer to their question about the law points to the ministry of the Messiah, then it makes sense next to ask just who they think this Messiah is or will be.  So Jesus points them in the right direction with that odd question about whose son they think the Messiah is.  He knew very well what their answer would be if he put the question to them that way.  Everyone knew that the Messiah was—or would be—the son of David.  In fact, that was one of the Messianic titles.  And the Pharisees answer just as we'd expect. They said to him, “The son of David.”   And it's the right answer.  Jesus has a way of showing everyone that they're on familiar ground, and then using that to show how they're looking at things through the wrong lens.  “Son of David” is the right answer, but now Jesus has to show them that this doesn't mean what they think it means—or, at least, that how they understand it isn't the whole picture. So Jesus replies in verses 43-45: “How is it then that David, in the Spirit, calls him Lord, saying,          “‘The Lord said to my Lord,          “Sit at my right hand,                   until I put your enemies under your feet”'? If then David calls him Lord, how is he his son?”   That “The Lord said to my Lord” bit can be confusing.  It helps if we know that Jesus is quoting from Psalm 110.  It's the most oft-quoted Psalm in the New Testament.  And if we go back to it you'll see that in our English Bibles the first “Lord” is in small capitals.  That means that this is the “Lord” that refers to God.  It's the title the Jews used instead of saying the divine name that was given to Moses: Yahweh, “I am”.  This important distinction between Lord and Lord is lost in the Greek version, which is what Matthew quotes from.  But if we understand this, then the passage starts to make more sense.  Instead of “The Lord said to my Lord,” we can read it, “Yahweh said to my Lord”.  It's not just any two “lords” here; it's Yahweh, the God of Israel addressing someone.  But who is that someone?  Who is “my Lord” referring to? At this point, let's just look at the whole psalm.  Again, this is Psalm 110.  Go ahead and turn there.  It's titled “A Psalm of (or to or for) David”. Yahweh says to my Lord:          “Sit at my right hand, until I make your enemies your footstool.” Yahweh sends forth from Zion          your mighty scepter.          Rule in the midst of your enemies! Your people will offer themselves freely          on the day of your power,          in holy garments; from the womb of the morning,          the dew of your youth will be yours. Yahweh has sworn          and will not change his mind, “You are a priest forever          after the order of Melchizedek.” Yahweh is at your right hand;          he will shatter kings on the day of his wrath. He will execute judgment among the nations,          filling them with corpses; he will shatter chiefs          over the wide earth. He will drink from the brook by the way;          therefore he will lift up his head.   So, first, “my Lord” is David.  The psalm is addressed to David, maybe written by a court musician or possibly a prophet like Nathan.  David is his Lord, his King, and he sings of what the Lord, Yahweh, the God of Israel, has promised to King David.  There's no reason to think that this was intended to be a messianic psalm when it was written.  It speaks of God's promises to David.  Yahweh, the Lord, seats him in a place of honour and gives him his sceptre—think of Samuel going out to anoint the lowly shepherd son of Jesse.  The Lord will give him victory over his enemies.  David was not of the priestly tribe of Levi, but the Lord, in making him King in Jerusalem (Zion), gives him the priesthood of Melchizedek, the priest-king of Jerusalem in the days of Abraham—and that kingly authority will be forever.  But then things are reversed.  As Yahweh has seated David at his right hand, now Yahweh places himself at David's right hand to give him victory, to make him the instrument of his judgement and wrath on the nations. It's not hard to see how, many years later, this psalm came to embody the messianic hopes of Israel.  In a time when no son of David was on the throne and Israel was governed by fake Jews like Herod and foreign pagans like the Romans, the people looked to the promises of this psalm for hope.  The people longed for the son of David to return.  David's throne—his kingly line—as the psalm implies, was to stand forever and the people knew that the Lord is faithful to his promises.  The people longed for the day when their God would judge the nations and so they sang this psalm in hopeful longing, sure of God's faithfulness and looking for the day when the son of David would come with might to take up his throne.  The Pharisees sang this psalm, too, and longed for the Messiah.  This was their hope.  When they spoke of the Messiah as the son of David, they were looking forward to the great king who would come to bring God's judgement and to defeat the nations. But this gets back to Jesus' answer to their question in the first part of the passage—the answer that pointed to the ministry of the Messiah that would finally set right the hearts of the people, that would finally enable them to truly love God and neighbour.  If the son of David is just a king who comes to crush the nations, what does that do to solve the heart problem of God's people?  How does it solve the problem of sin and Israel's inability to keep the law?  This should have been on the Pharisees' radar.  They, of all people, knew how Israel struggled to be faithful.  They of all people knew how desperately Israel needed a change of heart. So Jesus plays off the way in which this psalm had come to embody messianic hopes and that it was commonly attributed to David.  They understood the psalm to be about the son of David—the Messiah—and Jesus says, “Well, okay, that's all well and good, but there's more, because if in composing the psalm David refers to the central figure—the one you identify as his son—but calls him “my Lord”, how can that be?  How can the Messiah be David's son and David's lord (his master) at the same time?” Jesus is, in fact, the son of David, but here he draws in another identification that we see throughout Matthew's gospel.  Again, think back to Matthew 16 and Jesus' question to Peter, “Who do you say that I am?”  And Peter responded, “You are the Messiah, the son of the living God”.  That was another option the Pharisees could have given in answer to Jesus' question.  There was more than one facet to the Messiah, but hardly anyone was putting them all together. The son of David is the great king, the one who will come in judgement to set all to rights by crushing the enemies of the people.  But there's also the son of the living God.  In Matthew's gospel the son of the living God is the representative of Israel.  This title, too, is drawn from the Old Testament Prophets.  This son will fulfil the Lord's purposes for Israel where Israel has consistently failed.  This is the son who was called out of Egypt—remember how Joseph and Mary fled Herod?  This is the beloved son, the anointed servant of God—remember Jesus' baptism and the descent of the Spirit on him?  This is the Israel who is obedient in the wilderness, who is consistently faithful to the Lord and to his commands—remember Jesus tempted by the devil?  This is the son of God who acts to make peace—remember the sermon on the mount and Jesus' statement, “Blessed are the peacemakers, for they shall be sons of God”?  This is the son of God who is tempted to abandon his servanthood, first in the wilderness, then at the cross, but is faithful both times. Eventually, a few chapters later, Matthew brings the son of the living God and the son of David together as Jesus stands before the high priest, Caiaphas.  “I adjure you by the living God, tell us if you are the Christ, the Son of God,” the high priest demands.  And Jesus responds, “You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of power and coming on the clouds of heaven.”  Jesus brings together both of these “sons” in his answer.  He brings together the son of the living God story about the one who will stand as Israel's representative, as the servant who will suffer for the sake of his people, and the story we see in Psalm 110 of the son of David, the great king who will rule over the nations with the authority of the God of Israel.  When we put these stories together we see Jesus as the Lord's anointed servant, the son who humbles himself to represent the people, and who, because he has suffered and died, will be raised to God's right hand where he will reign as both king and judge.  Jesus will be the King, because he was first the servant, and as King he will judge his people by that servant standard.  That's what upset the high priest—Jesus' claim that he would sit as judge over the leaders of Israel with the authority of the God of Israel.  The Pharisees—and so many other people in Israel—they wanted the King, but the servant wasn't on their radar—and without grasping that Israel was called and created to be a servant people, they could never really understand—not really—what it meant to love God and to love neighbour. But our Gospel lesson today, this final dispute with the Pharisees, is part of the story that gets us from Peter's confession that Jesus is the son of the living God to Jesus' claim before the high priest.  Who is Jesus?  Jesus himself draws on the narrative of the people of God.  He is the son of God who will represent the people in his suffering and death and he is the son of David, not just by birth, but because it will be on account of his suffering and death that he will be raised to rule at the right hand of God. And, of course, this also redirects the people to the real source of their problems.  When they limited the identity of the Messiah to the son of David, they saw the gentiles, the nations, people like the Romans as their enemies—people the king could put to death with his sword and his army.  But when we bring in the son of God, the suffering servant, who dies and rises again, we see that what he's really come to defeat are enemies common to Jew and gentile alike: sin and death.  The Romans, the Babylonians, the Assyrians, the Edomites, the Egyptians—the nations—were never really the real problem and destroying them was never really the solution.  Sin and death are the enemies—and they're the common enemy of all humanity.  And so it's then through this dual identity—both son of God and son of David—that Jesus opens the way for the salvation not only of Israel, but of the nations. Matthew ends the passage in verse 46: And no one was able to answer him a word, nor from that day did anyone dare to ask him any more questions.   Jesus shut down the Pharisees once and for all.  The next we see of them, they're plotting to have him killed.  And, of course, if they'd really understood what Jesus was getting at here, maybe they'd have thought twice.  Instead they help Jesus to fulfil his role as suffering servant.  They didn't really understand.  Neither did the disciples.  Not at that point, anyway.  But that would change once Jesus has been raised from death and had ascended to the right hand of his Father.  Ten days later the Spirit descended on his disciples, just as he'd promised—not just as Jesus had promised, but just as the Lord had promised through the Prophets centuries before—and then they understood.  David died and was buried, but Jesus rose from death and is seated at the right hand of God.  Let me close with what Peter preached that day: “Brothers, I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day.  Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants on his throne, he foresaw and spoke about the resurrection of the [Messiah], that he was not abandoned to Hades, nor did his flesh see corruption.  This Jesus God raised up, and of that we all are witnesses.  Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing.  For David did not ascend into the heavens, but he himself says,          “‘The Lord said to my Lord,          “Sit at my right hand,          until I make your enemies your footstool.”'   Let all the house of Israel therefore know for certain that God has made him both Lord and [Messiah], this Jesus whom you crucified.”  (Acts 2:29-36) Let's pray: Almighty God, gracious Father, we give you thank for your promises and for your faithfulness to them.  We think today especially of your promises to David and the Prophets that gave them a hope for your Messiah.  He is both David's son and your own son, the true Israel, and in him we have forgiveness of sins and the life of your kingdom.  We pray that as we live the life he gives, we would also live in hope, knowing your faithfulness and trusting in your promises, and joyfully expecting—and participating in—the work of your Church, empowered by Jesus and the Spirit as we look forward to your renewal of all things.  Amen.

John McKee discusses the great tragedy, particularly of various non-Jewish people who get involved in Messianic things—how they can be seen to commit apostasy against the God of Israel. This happens by abandoning the Pauline letters as Scripture, the Divinity and Messiahship of Yeshua, and later abandoning a Supreme Being altogether.

Have you ever pondered the true identity of Jesus, the Son of God, and how His divine love has the power to transform lives? Are you ready to dive into the depths of theological exploration?Join Pastor Jeff Cranston at Kitchen Table Theology as he poses a question: How well do you know the Gospel according to John? Brace yourself for a captivating journey of divine love, eternal life, and the power of faith. Get ready to be inspired, equipped, and transformed as you unravel remarkable stories and delve into profound theological themes.Let your faith grow stronger, and your love for Jesus and others soar to new heights in this extraordinary episode![00:04 - 06:57] "Exploring the Power of Love: An Overview of the Gospel According to John"• Overview of the New Testament book of the Gospel According to John • Story about Judge Lee Shapiro and his "hugger kit"• John was the closest disciple to Jesus • John wrote his book between 80 70 and 8,100[06:57 - 14:09] Uncovering the Theological Themes of John's Gospel: Belief, Glory, and Redemption• John twice refers to the Sea of Tiberius, which was widely used for the Sea of Galilee near the end of the first century• John's lack of reference to the Sadducees suggests he wrote after 80, 70 when they ceased to exist• Tradition suggests John wrote his gospel after the other three, giving it a later date• John wrote with evangelistic intent for both Jews and Gentiles[14:11 - 21:09] Exploring Themes of Messiahship, Judgment, and Eternal Life in John's Gospel• John declares Christ as the son of God who has come to save the world• People come under God's judgment by rejecting Christ and find life by coming to faith in Him.• John speaks of a final judgment at the end of time and also when people refuse to believe. • Themes of physical life and eternal life are present in the gospel. [21:09 - 26:38] The Triumph of Truth and Love• John's gospel reveals the power of evil works through deception, hatred, and death. • Jesus defeats evil with truth and love and gives us the gift of eternal life. • God continues to love the world and sent Christ to redeem it. • Believing in Jesus leads to real and eternal lifeQuote: "God sent his son, and he reconciled us to himself. And throughout the gospel of John, we discover as you read it the wonderful gifts God offers us through His Son." - Pastor Jeff CranstonJoin the ConversationWe love your feedback! If you enjoyed this episode, leave us a review. If you have any questions or comments on today's episode, email me at pastorjeff@lowcountrycc.orgVisit my website https://www.jeffcranston.com and subscribe to my newsletter. Join me on Sunday mornings at LowCountry Community Church. Check-in with us on Facebook or Instagram @pastorjeffcranstonRemember, the real power of theology is not only knowing it but applying it. Thanks for listening!

Paul's “My Gospel”By Tammy LacockThis week, Warren Litzman digs deeper into what the Apostle Paul means by “my gospel” in Romans 2:16, 16:25, and 2 Timothy 2:8.Paul's “my gospel” is meant to contrast his unique revelation of Jesus Christ (Galatians 1:11-16) from the other gospel centered in Christ, the Kingdom gospel, which was preached by Peter and the other apostles. The Kingdom gospel, preached to only the Jews, centered on Christ's Messiahship by his death and resurrection and an assurance of the kingdom to come. Peter and the apostles also commingled Judaic law within the kingdom gospel. In contrast, Paul's gospel of grace has no history of law. Whether Jew or Gentile, by simply believing in Christ's death, burial, and resurrection, we are saved, born-again new creations by the very life of Christ now living in us. This is the Body of Christ Paul talks about … a brand-new race of people. In fact, Paul's gospel of grace, although new to him and to the world, goes back to the beginning, before history was made. Paul calls his gospel a “mystery” many times because it was in God's mind before the foundation of the world, yet now revealed to him (Ephesians 1:4; Romans 16:25). Christ entrusted only Paul to deliver this gospel of completion to both Jews and Gentiles alike. “Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints.” (Colossians 1:25-26 KJV)It was extremely difficult for Jews to accept Paul's gospel of grace because of their history and background in law. Gentiles, however, had no godly history, nothing to hold onto, so they were eager to accept and embrace Paul's gospel of grace.Churches are still preaching a commingled gospel of law and grace. Paul tells us several times throughout his epistles, “Be ye followers of me, even as I also am of Christ” (1 Corinthians 11:1; 4:16; and Philippians 3:17). Similarly, he tells us many times that his gospel is from “me to you” (Ephesians 3:2; Colossians 1:26).The gospel for today is Paul's gospel of grace only. Simply put, we are saved by nothing we do or don't do. By just believing, we are saved by Christ's work — His death, burial, and resurrection. By Him, we are freed from the bondage of sin, death, and law. By Him, we are born again, making us brand-new creations, now bona fide sons and daughters of God. Our sin-natures have been uprooted, and God's very seed, Christ, has been planted within us.“To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory.” (Colossians 1:27 KJV)

Episode 26: Year A – The Ascension of the Lord In this episode of the Sunday Catholic Word, we focus on five details that come each of the readings for the Ascension of the Lord, Year A, which for most dioceses in the United States was transferred from May 18th to this Sunday, May 21st. The topics that these details highlight are as follows: Jesus' resurrection, the baptism of the Holy Spirit and its relation to the Sacrament of Confirmation, Jesus's Messiahship, Jesus' Divinity, and the trinitarian formula for the Sacrament of Baptism. Readings: https://bible.usccb.org/bible/readings/05…

In this shortcast Kerry explores how raising Lazarus from the dead shifted the way Jesus was viewed. He also further explores Christ's teachings about His relationship with the Father.We are grateful for our sponsor, Lisa Spice, and our editor, Alexia Muhlestein, and to Rich Nicholls, who composed and plays the music for the podcast.

The author continues his proof of Jesus's Messiahship by pointing to Jeremiah's prophecy of a new covenant. Pastor Chris teaches how Jesus ushered in this new and better covenant with His blood and how that changes our relationship with God.

The author continues his proof of Jesus's Messiahship by pointing to Jeremiah's prophecy of a new covenant. Pastor Chris teaches how Jesus ushered in this new and better covenant with His blood and how that changes our relationship with God.

Sunday Service | Spiritual Warfare Part 2: What Did Jesus Do? Website: www.PastorTodd.org To support this ministry: www.ToddCoconato.com/give Jesus' temptations follow three patterns that are common to all men. The first temptation concerns the lust of the flesh (Matthew 4:3–4). Our Lord is hungry, and the devil tempts Him to convert stones into bread, but He replies with Scripture, quoting Deuteronomy 8:3. The second temptation concerns the pride of life (Matthew 4:5–7), and here the devil uses a verse of Scripture (Psalm 91:11–12), but the Lord replies again with Scripture to the contrary (Deuteronomy 6:16), stating that it is wrong for Him to abuse His own powers. The third temptation concerns the lust of the eyes (Matthew 4:8–10), and if any quick route to the Messiahship could be attained, bypassing the passion and crucifixion for which He had originally come, this was the way. The devil already had control over the kingdoms of the world (Ephesians 2:2) but was now ready to give everything to Christ in return for His allegiance. But the mere thought almost causes the Lord's divine nature to shudder at such a concept and He replies sharply, “You shall worship the Lord your God and serve Him only” (Deuteronomy 6:13). There are many temptations that we sadly fall into because our flesh is naturally weak, but we have a God who will not let us be tempted beyond what we can bear; He will provide a way out (1 Corinthians 10:13). We can therefore be victorious and then will thank the Lord for deliverance from temptation. Jesus' experience in the desert helps us to see these common temptations that keep us from serving God effectively. Furthermore, we learn from Jesus' response to the temptations exactly how we are to respond—with Scripture. The forces of evil come to us with a myriad of temptations, but all have the same three things at their core: lust of the eyes, lust of the flesh, and the pride of life. We can only recognize and combat these temptations by saturating our hearts and minds with the Truth. The armor of a Christian solider in the spiritual battle of life includes only one offensive weapon, the sword of the Spirit which is the Word of God (Ephesians 6:17). Knowing the Bible intimately will put the Sword in our hands and enable us to be victorious over temptations.

Third Sunday of Advent, Year A In this episode of The Sunday Catholic Word, we focus on four apologetical themes that all arise out of the Gospel reading for the Third Sunday of Advent (Year A), which is taken from Matthew 11:2-11. The four themes are as follows: 1) the Messiahship of Jesus, 2) the divinity of Jesus, 3) the historicity of the “messenger” text, and 4) the greatness of John the Baptist in relation to the Blessed Virgin. Looking for Sunday Catholic Word Merchandise? Look no further! https://shop.catholic.com/catholic-answers-merchandise/?q=sunday Speaker 1: This is the Sunday Ca…