Podcasts about Messianic

Trusting the Generous One

Genesis 38 is a powerful yet disturbing narrative of spiritual transformation. Despite human failings of Judah and Tamar, God's redemptive plan continues, ultimately leading to the Messianic lineage. Even in our most challenging moments, Heaven can work through imperfect people. This account teaches how we can be pulled down spiritually by appealing yet destructive influences. Yet when we spiritually "descend," God via Yeshua the Messiah (Jesus the Christ) is able to restore us to a higher spiritual position, showing that our mistakes don't disqualify us from His greater purpose. It's a testament to grace, redemption and Providence.

Now that Israel and Iran have agreed to a U.S.-brokered ceasefire, the question on everyone's mind is: What comes next?Will this ceasefire hold?Will Iran truly abandon its nuclear ambitions?Will it recognize Israel's right to exist, cease developing ballistic missiles, and genuinely pursue peace?Or is this simply a pause — a strategic delay in a deeper, ongoing conflict?We've yet to hear any form of unconditional surrender, as some have demanded. So we ask: Is this the beginning of something new — or just the calm before another storm?The best-case scenario? A true and lasting peace. Imagine: a Middle East no longer defined by conflict, but by cooperation, coexistence, and mutual respect. A shift so profound, it would reshape not just a region, but the entire world — ushering in a new global order grounded in unity and dignity.The worst case? The tensions persist. But even then, history teaches us: every war ends. Ultimately we will enter a new Messianic age. The question is — how quickly?Please join Rabbi Simon Jacobson as we explore the deeper meaning behind this moment — the spiritual, historical, and geopolitical implications of this conflict and victory. Let's uncover what lies ahead in this historic crossroads, and its cosmic meaning.

June 27th, 2025Join Monte Judah as he looks at the state of the world and the Holy Land. Monte Judah breaks down Israel's bold strike on Iran ends in ceasefire. Trump's leadership lauded; Gaza back in focus. What it means prophetically for the Messianic world.See the full episode athttps://www.youtube.com/watch?v=dEZisoBr-U4https://lionandlamb.tv/programs/messianic-world-update-62725-45964d00:00 - Shalom and Introduction01:15 - War Ends: Israel-Iran Ceasefire Announced03:05 - B2 Bombers Strike Iranian Nuclear Sites05:40 - U.S. Navy Joins with Tomahawk Missile Strike07:10 - Iran's Failed Retaliation and Face-Saving Move09:00 - Trump Announces Victory, Media Reacts11:15 - Leaked Intelligence Report Causes Stir13:05 - Mossad Confirms Site Was Obliterated15:20 - Iranian Regime in Crisis: Arrests and Executions17:30 - Prophetic Impact: Israel Now a Regional Superpower19:45 - Political Backlash in the U.S.22:00 - Democrats Accuse Trump Despite Victory24:15 - Anti-Israel Sentiment in American Politics26:00 - IDF Refocuses on Gaza and Hamas28:15 - Hostage Recoveries and IDF Losses29:40 - Humanitarian Crisis: Hamas Steals Aid31:05 - Supporting Israel: Leket Food Program Appeal32:15 - Upcoming Feast of Tabernacles Event in Oklahoma34:10 - Final Thoughts and Prophetic Encouragement35:25 - Shabbat Shalom and Closing Blessing

Messianic Apologetics editor John McKee discusses some of the issues raised by “this generation will not pass away,” delivered in Yeshua's Olivet Discourse. This is then followed by a review of important stories and issues from the past day or so, largely witnessed on social media.

Véronique Altglas holds a PhD from the Ecole Pratique des Hautes Etudes in Paris and has served as a as a lecturer in sociology at Queen's University Belfast since 2009. Dr. Altglas' publications include two monographs: Le nouvel hindouisme occidental (CNRS, 2005); and From Yoga to Kabbalah: Religious Exoticism and the Logics of Bricolage (Oxford University Press, 2014), for which she won the book award of the International Society for the Sociology of Religion in 2017. She is also the editor of a four-volume reader, Religion and Globalization: Critical Concepts in Social Studies (Routledge, 2010). Her In this interview, she discusses her new book, Judaizing Christianity and Christian Zionism in Northern Ireland, recently published with Routledge. This book explores the contemporary Judaization of evangelical Christianity through the ethnography of a Messianic congregation in Northern Ireland. A constellation of Messianic "congregations" have expanded worldwide over recent years, combining Jewish liturgy, symbols, and artifacts with prophecies about the End Times and the return of Jesus. Increasingly recognized as a legitimate subdivision within evangelicalism, the Messianic movement has facilitated a popularization of Jewish practices and symbolism beyond its own congregations. The author considers: What insights do these congregations offer about the deregulation of religions? Is there any logic to the combinations of Christian and Jewish sources in Messianic beliefs and practices? How can we understand this fascination with Jews and Judaism? Finally, what is the political significance of Messianic relationship with Jewish people, the state of Israel, and Christian Zionism? The book will be of particular interest to scholars of the sociology and anthropology of religion, religion and politics, and Jewish-Christian relations. Judaizing Christianity and Christian Zionism in Northern Ireland. For God, Israel and Ulster is published with Routledge Aidan Beatty is a lecturer in the history department at Carnegie Mellon University Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Don't Put Faith in Humans

Messianic Apologetics editor John McKee discusses how today's kosher-friendly Messianic people need to be realistic about it. This is then followed by a review of important stories and issues from the past day or so, largely witnessed on social media.

Rabbi Gary teaches from several scriptures that reveal prophecies concerning Israel, and the Middle Eastern countries that border Israel. He mentions the covenant that God made with Abraham, detailing the boundaries of the land that He promises to Abraham's descendants. All of today's countries are included: Egypt; Lebanon; Jordan; Assyria; Iraq; and Iran.YouTube: https://youtube.com/live/HRqrBRDG7MASend us a text

Véronique Altglas holds a PhD from the Ecole Pratique des Hautes Etudes in Paris and has served as a as a lecturer in sociology at Queen's University Belfast since 2009. Dr. Altglas' publications include two monographs: Le nouvel hindouisme occidental (CNRS, 2005); and From Yoga to Kabbalah: Religious Exoticism and the Logics of Bricolage (Oxford University Press, 2014), for which she won the book award of the International Society for the Sociology of Religion in 2017. She is also the editor of a four-volume reader, Religion and Globalization: Critical Concepts in Social Studies (Routledge, 2010). Her In this interview, she discusses her new book, Judaizing Christianity and Christian Zionism in Northern Ireland, recently published with Routledge. This book explores the contemporary Judaization of evangelical Christianity through the ethnography of a Messianic congregation in Northern Ireland. A constellation of Messianic "congregations" have expanded worldwide over recent years, combining Jewish liturgy, symbols, and artifacts with prophecies about the End Times and the return of Jesus. Increasingly recognized as a legitimate subdivision within evangelicalism, the Messianic movement has facilitated a popularization of Jewish practices and symbolism beyond its own congregations. The author considers: What insights do these congregations offer about the deregulation of religions? Is there any logic to the combinations of Christian and Jewish sources in Messianic beliefs and practices? How can we understand this fascination with Jews and Judaism? Finally, what is the political significance of Messianic relationship with Jewish people, the state of Israel, and Christian Zionism? The book will be of particular interest to scholars of the sociology and anthropology of religion, religion and politics, and Jewish-Christian relations. Judaizing Christianity and Christian Zionism in Northern Ireland. For God, Israel and Ulster is published with Routledge Aidan Beatty is a lecturer in the history department at Carnegie Mellon University Learn more about your ad choices. Visit megaphone.fm/adchoices

Véronique Altglas holds a PhD from the Ecole Pratique des Hautes Etudes in Paris and has served as a as a lecturer in sociology at Queen's University Belfast since 2009. Dr. Altglas' publications include two monographs: Le nouvel hindouisme occidental (CNRS, 2005); and From Yoga to Kabbalah: Religious Exoticism and the Logics of Bricolage (Oxford University Press, 2014), for which she won the book award of the International Society for the Sociology of Religion in 2017. She is also the editor of a four-volume reader, Religion and Globalization: Critical Concepts in Social Studies (Routledge, 2010). Her In this interview, she discusses her new book, Judaizing Christianity and Christian Zionism in Northern Ireland, recently published with Routledge. This book explores the contemporary Judaization of evangelical Christianity through the ethnography of a Messianic congregation in Northern Ireland. A constellation of Messianic "congregations" have expanded worldwide over recent years, combining Jewish liturgy, symbols, and artifacts with prophecies about the End Times and the return of Jesus. Increasingly recognized as a legitimate subdivision within evangelicalism, the Messianic movement has facilitated a popularization of Jewish practices and symbolism beyond its own congregations. The author considers: What insights do these congregations offer about the deregulation of religions? Is there any logic to the combinations of Christian and Jewish sources in Messianic beliefs and practices? How can we understand this fascination with Jews and Judaism? Finally, what is the political significance of Messianic relationship with Jewish people, the state of Israel, and Christian Zionism? The book will be of particular interest to scholars of the sociology and anthropology of religion, religion and politics, and Jewish-Christian relations. Judaizing Christianity and Christian Zionism in Northern Ireland. For God, Israel and Ulster is published with Routledge Aidan Beatty is a lecturer in the history department at Carnegie Mellon University Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

Don't Put Faith in Humans

Véronique Altglas holds a PhD from the Ecole Pratique des Hautes Etudes in Paris and has served as a as a lecturer in sociology at Queen's University Belfast since 2009. Dr. Altglas' publications include two monographs: Le nouvel hindouisme occidental (CNRS, 2005); and From Yoga to Kabbalah: Religious Exoticism and the Logics of Bricolage (Oxford University Press, 2014), for which she won the book award of the International Society for the Sociology of Religion in 2017. She is also the editor of a four-volume reader, Religion and Globalization: Critical Concepts in Social Studies (Routledge, 2010). Her In this interview, she discusses her new book, Judaizing Christianity and Christian Zionism in Northern Ireland, recently published with Routledge. This book explores the contemporary Judaization of evangelical Christianity through the ethnography of a Messianic congregation in Northern Ireland. A constellation of Messianic "congregations" have expanded worldwide over recent years, combining Jewish liturgy, symbols, and artifacts with prophecies about the End Times and the return of Jesus. Increasingly recognized as a legitimate subdivision within evangelicalism, the Messianic movement has facilitated a popularization of Jewish practices and symbolism beyond its own congregations. The author considers: What insights do these congregations offer about the deregulation of religions? Is there any logic to the combinations of Christian and Jewish sources in Messianic beliefs and practices? How can we understand this fascination with Jews and Judaism? Finally, what is the political significance of Messianic relationship with Jewish people, the state of Israel, and Christian Zionism? The book will be of particular interest to scholars of the sociology and anthropology of religion, religion and politics, and Jewish-Christian relations. Judaizing Christianity and Christian Zionism in Northern Ireland. For God, Israel and Ulster is published with Routledge Aidan Beatty is a lecturer in the history department at Carnegie Mellon University Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Rabbi Peggy Michalchuk 0:00

Messianic Apologetics editor John McKee discusses 2 Peter 2:1-3, 6, and what it communicates to...

In this Radio Feature, Rabbi Gary discusses God's promises to Abraham. This 1 minute episode will air on KKLA 99.5 in Los Angeles, beginning June 27, 2025, on Fridays during rush hour.Send us a text

A Sermon for the First Sunday after Trinity St. Luke 16:19-31 & 1 St. John 4:7-21 by William Klock Jesus stopped in another town along the route of his final trip to Jerusalem.  Or maybe the people in the town stopped him.  They all wanted to see, to touch, to hear, to experience that walking bubble of God's future for themselves.  A chance to encounter the long-promised and long-awaited kingdom.  And as things settled down, Jesus sat down and started to preach.  He told them a story—our Gospel today that begins at Luke 16:19.  He said: “There was once a rich man.  He was dressed in purple and fine linen, and feasted sumptuously every day.”   This man wasn't just rich.  He was filthy, stinking rich.  No one was that rich in this town, but there were some Pharisees standing over there and some eyes wandered that way as Jesus spoke.  They weren't feast-every-day or dressed-in-purple rich.  Almost no one was.  But they did wear fine clothes and you had to be pretty well off to live like the Pharisees did with their scruples and rules about everyday things.  Jesus continued: “A poor man named Lazarus, who was covered with sores, lay outside his gate.  He longed to feed himself with the scraps that fell from the rich man's table.  Even the dogs came and licked his sores.”   Jesus paints a picture of extremes.  First there's the rich man.  Super rich.  Ostentatiously rich.  He lived like a king.  And then there's Lazarus.  He's destitute.  He's covered in sores, which means he's unclean.  He's probably lame.  Jesus describes him as having been deposited at Lazarus' gate.  He couldn't get there on his own.  He watched the rich man and his friends come and go.  He heard the music and laughter from the other side of the wall.  He smelled the meat roasting.  He would have been happy with the bread the rich people used to wipe their hands.  But there was nothing for poor Lazarus.  And to make his life worse, as he lay there helpless, the feral dogs of the town would come to lick his oozing sores and leave him stinging. Jesus puts a new spin on an old story the rabbis told.  There was a story—it's been preserved in the Talmud—that originated in Egypt and was brought back to Judah by Alexandrian Jews.  It was a story about a rich tax collector and a poor torah scholar.  They both died.  Of course, everyone attended the rich man's funeral, but no one could be bothered to show up at the funeral of the poor man.  But then few days later, a friend of the poor man had a dream of paradise, and there in the middle of paradise was the poor torah scholar enjoying everything he'd sacrificed in life for the sake of God's law.  And not far away was the rich man, parched and in torment, struggling to reach the stream, but forever held back.  When the story was told that way, everyone had sympathy for the poor torah scholar and hated the rich tax collector.  But Jesus changes the details—something he liked to do to make a point.  The rich man in Jesus' version is just a rich man—maybe even a Pharisee.  And the poor man's just a poor a man.  And when it's told that way, given the thinking of the day, most people would have had their sympathies reversed.  Riches—so long as they weren't gained from collecting taxes for the Romans—riches were a sign of God's favour.  And the poor man?  Well, think of the disciples' question to Jesus about the blind man.  “Who sinned?  This man or his parents?”  A lot of people would have chalked up the poor man's state to his sins.  He was out of favour with God and deserved his miserable lot in life. But that's not the only change Jesus makes to the story.  In the typical telling, it's the rich man who has a name.  As he tells the story his way, Jesus gives a name to the poor man instead.  He calls him Lazarus, which means “God helps”.  More importantly, Lazarus is the Greek form of the Hebrew name Eliezer.  Jesus would have said “Eliezer”, but remember that Luke is writing in Greek.  So I suspect that Jesus was making a deliberate connection with Abraham's servant, Eliezer of Damascus.  If we go back to Genesis 15 we read how Abraham lamented to the Lord that he was childless and that his only heir was Eliezer of Damascus.  In response, the Lord promised that he and Sarah would have a son.  When Isaac was born he displaced Eliezer, a gentile and an outsider, as Abraham's heir.  In Jesus' parable, the rich man is one of Abraham's sons.  Again, people would have seen his riches as a sign of his election and a sign of God's blessing on him.  Even though Lazarus was a Jew, people treated him like an outsider: he was unclean and destitute, so obviously God was punishing him.  He was an outsider, like Eliezer of Damascus, and undeserving of Abraham's inheritance. And yet look at what happens.  Verse 22: “In due course the poor man died and was carried by the angels to Abraham's bosom. The rich man also died and was buried.  As he was being tormented in Hades, he looked up and saw Abraham far off and Lazarus at his side.” Both men died.  The rich man was buried.  That was really important in Jewish society.  He had all the funeral rites and a parade of mourners through the streets of the city.  He was honoured in his death.  But Lazarus?  He had no one.  The dogs ate his body and carried away his bones in the night and no one was the wiser.  Except for the Lord.  He saw.  He'd been watching all along.  And he sent his angels to escort Lazarus into paradise—to Abraham's bosom. The Jews described the Messianic age to come as one in which God's people would feast and banquet in the kingdom, but in the meantime the dead would rest in the fellowship of Father Abraham.  Lazarus was probably as surprised as anyone, not only to be carried by the angels into paradise, but to be seated at the table right next to Abraham, in the place of highest honour.  That was the place reserved for someone like the rich man—not the place for a poor, lame, unclean beggar.  And yet there he was. Again, with stark contrast, Jesus describes the situation of the rich man.  Despite his high status in life, he wakes to find himself being tormented in hades.  Where Lazarus finds himself feasting at Abraham's side, the rich man finds himself on the far side of a great gulf that separates him from that banquet and from Abraham and from any hope of knowing God's age to come.  The tables have been turned.  In life the rich man feasted and a great gulf kept Lazarus away and starving. Now, it needs to be emphasised that Jesus' parable is not meant to give us teaching about the afterlife.  A lot of people down through the ages have gone to this parable assuming that Jesus' point was to teach us about the intermediate state or about heaven and hell.  That highlights the danger of pulling portions of Scripture out of context.  Jesus was using a well-known folk tale to make a point.  Think of it this way.  We tell jokes and stories about people being met at the pearly gates by St. Peter with his list, but St. Peter and his list are never the point of those stories.  We don't believe that this is what actually happens when we die—it's a popular folk tale in our culture.  The point is usually what happens to the people in the joke when they get there.  Jesus is telling a story like that here.  He's using the elements of a common folk tale, not to teach about the afterlife, but to rebuke the people for their love of money and for their failure to truly live out the law and the prophets—to truly live as Abraham's heirs.  As the Lord had been generous to Israel with his grace and his provision, the people of Israel should have been generous with their grace and provisions with each other—and especially with people like Lazarus.  That bubble of God's future in the present that they all came to Jesus to encounter?  That's what Israel was supposed to be—for each other and for the nations.  Instead, Israel had been like the rich man in the story. So back to the story.  The rich man and Lazarus have their places reversed when they die.  And yet the rich man still doesn't get it.  He sees Lazarus seated at the table with Abraham and he calls out in verse 24: “‘Father Abraham!  Have mercy on me!  Send Lazarus to dip the end of his finger in water and cool my tongue!  I'm in agony in this fire!'”   The rich man calls out to “Father Abraham”.  His entire life he had deceived himself into thinking that Abraham was his father simply because he was one of Abraham's biological descendants.  Like so many others in Israel, he was convinced that his genetics, his circumcision, his diet, his sabbath observance, his separation from gentiles and from all things unclean, and all his sacrifices and offerings made at the temple guaranteed him a seat at the great banquet.  And yet he feasted away his days while poor Lazarus starved at his gate.  We should be reminded again of the Lord's rebuke through the prophet Hosea: I desire steadfast love and not sacrifice,          the knowledge of God rather than burnt offerings. (Hosea 6:6) Or as Jesus puts it in Matthew 9:13, “I desire mercy, and not sacrifice.” The rich man doesn't understand Lazarus' position either.  Not only is he still calling out to Abraham as if he has a claim on Abraham, but he calls out to Abraham to send Lazarus to him with some water.  He sees Lazarus at Abraham's side and misreads the situation.  It never occurs to him that Lazarus is there to be honoured.  He thinks that Lazarus is there as Abraham's servant: a waterboy in hades.  Abraham has to explain the situation to him.  Look at verses 25-26: “My child, remember that you in your life received good things, and in the same way Lazarus received bad things.  Now he is comforted here, and you are tormented.  Besides that, there is a great chasm standing between us.  People who want to cross over from here to you can't do so, nor can anyone get across from the far side to us.”   The same thing happens in the folktale as it was usually told.  Abraham puts the rich man in his place.  Lazarus wasn't taken by the angels to be Abraham's servant—or the rich man's for that matter.  And the rich man hasn't landed in a place of torment by mistake.  The rich man, too late, realises that the way he lived his life was wrong—he'd been presumptuous about God's grace and favour.  Again, Jesus' point isn't to teach us the geography of the afterlife.  He's warning his people, he's warning Israel: Judgement is coming and the role reversal that happened in this folk story could very well happen to them.  They'd better watch out.  The kingdom was at hand, judgement was coming soon, and they had little time left to repent. But then, in the last verses of the chapter, Jesus changes the story again.  The way people were used to hearing it, the rich man realised the error of his ways and asked for warnings to be sent to his brothers lest they suffer the same fate—and the Lord or Abraham obliged.  As Jesus tells the story, just the opposite happens.  The warnings have already been sent.  Look at verses 27-31: “‘Please, then, Father,' the rich man said, ‘send Lazarus to my father's house.  I have five brothers.  Let Lazarus warn them, so that they don't come into this place of torment.'  But Abraham replied, ‘They have Moses and the Prophets.  Let them hear them.'  And he said, ‘No, father Abraham, but if someone went to them from the dead, they would repent.'  ‘And if they do not hear Moses and the Prophets,' came the reply, ‘neither would they be convinced, even if someone rose from the dead.'”   “If they do not hear Moses and the Prophets, neither would they be convinced, even if someone rose from the dead.”  That's pretty ominous.  With the coming of Jesus, the kingdom of God was breaking into the world.  God sent Jesus to lead his people out of their long exile.  He sent his son to conquer sin and death and to lead his people out of their bondage to both.  And so with every sickness healed, with every demon cast out, with every sin forgiven Jesus was showing that the kingdom had come, that God's new future was beginning.  This is why tax collectors and sinners were celebrating.  Jesus was setting them free.  Imagine the joy of Lazarus as he was carried by the angels to feast at Abraham's side.  This is the reality that Jesus was making known to the poor and the outcast and to sinners. And yet so many grumbled, especially the Pharisees, every time they saw Jesus doing these things.  The men who were sons of Abraham and who spent their lives in devotion to God's law, they couldn't accept what Jesus was doing.  He was inviting all the wrong people to the banquet!  And so Jesus is rebuking them; he's calling them to repentance just as he called the tax collectors and sinners to repent.  And here he warns them: They're like the rich man who refused poor Lazarus even the bread thrown under his table.  They've been entrusted with the light, but they refuse to share it with those living in darkness.  They've been entrusted with the law and the prophets—God's Word and the means of redemption for the nations—but they'd rather keep it to themselves and see the nations, the poor, the unclean tormented in hades.  And at the end of the day, it's just that attitude towards the poor and towards sinners and towards all those on the outside—it's their refusal to celebrate as Jesus heals and forgives and makes new—that reveals that while they have the law and the prophets, they've never truly understood them and they've never truly lived them.  They're supposed to be little bubbles of God's future in the present, but instead they've been little bubbles of darkness.  And because of that, they may be surprised to find themselves, just like the rich man, on the receiving end of God's judgement.  If they don't repent and recognise that in Jesus the kingdom has come, they will have forfeited their inheritance and it will be given to others.  They will have no share in the kingdom. This is where Jesus' choice of the name Lazarus or Eliezer comes back into the story.  When Isaac was born, the gentile Eliezer lost his inheritance.  The Pharisees—and the rest of Israel—are the nation born of Isaac.  They are the inheritors of God's promises to Abraham.  But with those covenant promises come covenant obligations—not just circumcision, avoiding unclean food, and sacrifices at the temple, but a seeking after justice and mercy and truly living out the lovingkindness of God in the world.  If Israel refuses to fulfil those obligations and if she refuses to acknowledge that in Jesus they are being fulfilled, she will lose those covenant promises—she will lose her inheritance and it will be given to others, to outsiders grafted into Jesus who is the true Israel and the one truly faithful son of Abraham.  Eliezer will inherit the promise after all. This is one of the key themes of Luke's gospel—ever since Mary sang out: He hath put down the mighty from their seat,          and hath exalted the humble and meek; He hath filled the hungry with good things,          and the rich he hath sent away empty. (Luke 1:52-53) This was the message that John the Baptist was preaching: “You'd better prove your repentance by bearing the proper fruit!  Don't start saying to yourselves, ‘We have Abraham as our father'; let me tell you, God can raise up children for Abraham from these stones!  The axe is already standing by the roots of the tree—so every tree that doesn't produce good fruit will be cut down and thrown into the fire.” (Luke 3:8-9).  This was the warning that Jesus gave when he told the people to strive to enter through the narrow door before it's shut, before it's too late: “He will say to you, ‘I do not know where you people are from.  Be off with you, you wicked lot.'  That's where you'll find weeping and gnashing of teeth: when you see Abraham and Isaac and Jacob and all the prophets in God's kingdom, and you yourselves will be thrown out.  People will come from east and west, from north and south, and sit down to feast in God's kingdom.” (Luke 13:27-29). The rich man and his brothers, just like the Pharisees and just like unfaithful Israel, all had the law and the prophets.  They didn't need any more witnesses.  Jesus' rebuke that even if someone should be raised from the dead they still wouldn't believe is a prophetic look ahead at Israel's fate.  They refused to listen to the law and the prophets.  Jesus came to renew Israel, and she refused to hear him, she cried out for his crucifixion, and she continued to reject him even when he rose from the dead.  And so others are being grafted in: unclean people, sinners, and gentiles are being grafted in and through Jesus are being given the inheritance that Israel forfeit. Now, what does this mean for us?  Brothers and sisters, we have Moses and the prophets, but more importantly we have Jesus and the Spirit, too.  We've been renewed.  The Spirit has given to us the one thing that the old Israel lacked: he's inscribed God's law on our hearts.  He's made it a part of us.  He's made it such a part of us that St. John can say in our Epistle today: Beloved, let us love one another, because love is from God, and all who love are born of God and know God.  The one who does not love has not known God, because God is love….If we love one another, God abides in us and his love is completed in us.  That is how we know that we abide in him, and he in us, because he has given us a portion of his Spirit.” (1 John 4:7-8, 12-13) Maybe this is why the Spirit appeared as tongues of fire on the heads of the disciples at Pentecost.  They became light in the Spirit—very visibly those little walking bubbles of God's light-filled future, God's new creation, pulled into the present for the sake of the world.  That's the day when, through his Spirit, God made his people to truly be what he'd intended them to be all along. Brothers and Sisters, it was easy for those First Century Judeans to take their convent status for granted.  It should not be so for us.  They were the natural sons of Abraham, but we are the dead wood that has been grafted into the living vine—by the Spirit, into Jesus.  We're the ones who have received an inheritance that was not naturally ours.  The Table we come to this morning, the bread we eat and the wine we drink, remind us of our own poverty and the amazing grace and generosity of God towards us.  In so many ways and for so many reasons, we do not deserve his invitation to this table, but he has been gracious and merciful to us.  He's given his own son to die so that we can be a part of this family.  May we never take his grace or our position before him or his table for granted.  May we, redeemed by his blood and filled with his Spirit, embody his love for the sake of the world.  May we always be faithful and living witnesses of God's new creation—light in midst of darkness, love in the midst of hate; hope in the midst of fear. Let's pray: O God, the strength of all who put their trust in you: Mercifully accept our prayers; and because in our weakness we can do nothing good without you, give us the help of your grace, that in keeping your commandments we may please you both in will and deed; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.  Amen.

Teaching on the events of Friday of Passion Week, e.g. Jesus' arrest, interrogations by Sanhedrin, Pilate and Herod)

Teaching on the events at the end of Passion Week… primarily on Jesus' crucifixion and resurrection.

Explore the profound Messianic reflections in the life of Yosef Ben Yisrael through Torah Reading 34. Join Rod Thomas of the Messianic Torah Observer as he delves into Genesis 37:1-36, drawing parallels between Joseph/Yosef and Yahoshua Messiah. Discover the spiritual insights and prophetic shadows that enrich our understanding of faith and covenant.   Context of the Discussion The commentary begins with the date of publication, marking it as the 23rd day of the 3rd Month 6025 (June 20, 2025). The author notes that this installment reflects on the themes found in the specified Torah reading, which details the early life of Joseph and his relationship with his family. The author encourages readers to follow along using their own Bibles, although he will not read the entire passage verbatim.   Patriarchal Sojourners The document discusses the concept of the patriarchs, particularly Jacob (Ya'achov), settling in Canaan, the land promised to them by God. It references the Book of Hebrews, noting that the patriarchs lived as sojourners in the land of promise, looking forward to a greater inheritance. Jacob is highlighted as the third patriarch to settle in Canaan, a place of significance for his family.   The Story of Joseph The narrative transitions to Joseph, who is introduced as a favored son of Jacob. The author explains that Joseph's story becomes central to the continuation of God's covenant with the patriarchs, despite the rejection and hardships he faces from his brothers. Joseph is portrayed as a type of Jesus (Yahoshua Messiah), representing salvation and preservation for Israel.   Dysfunctional Family Dynamics The document elaborates on the complex family dynamics within Jacob's household, particularly Joseph's relationship with his brothers, who harbor jealousy and resentment due to Jacob's favoritism. Joseph's role as a "tattler" and the implications of his dreams, which foretell his future authority over his brothers, further exacerbate tensions. The author highlights how Joseph's dreams are perceived negatively by his brothers, leading to increased hostility.   The Conspiracy Against Joseph As the narrative unfolds, the brothers conspire to kill Joseph upon seeing him approach. Reuben, the eldest brother, intervenes to save him from murder, suggesting they throw him into a pit instead. Ultimately, Joseph is sold to Midianite merchants, and the brothers deceive their father by fabricating a story about Joseph's death. This act of betrayal sets the stage for Joseph's eventual rise to power in Egypt, which serves a greater divine purpose.    Spiritual and Prophetic Implications The author draws parallels between Joseph's experiences and the life of Jesus, emphasizing themes of rejection, suffering, and eventual exaltation. Both figures are seen as beloved sons who face betrayal but ultimately fulfill God's plan for salvation. The commentary concludes with reflections on the prophetic nature of Joseph's story and its relevance to the understanding of Jesus' mission.   Conclusion In summary, the document provides a rich exploration of the themes found in Genesis 37, focusing on the life of Joseph and its connections to broader spiritual narratives. The author encourages readers to reflect on the lessons learned from Joseph's experiences and the overarching message of divine providence in the face of human betrayal.  

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Teaching on the events on Thursday of Passion Week (e.g. Passover, Garden of Gethsemane, Arrest)

In-depth teaching on the events on Sunday through Wednesday of Passion Week.

Monte Judah shares key updates on Israel's war with Iran and the prophetic timeline now unfolding. What it means for believers in the last days.

Messianic Apologetics editor John McKee reviews the significance of the Epistle of 1 Peter, providing a theological and composition summary. This is then followed by a review of important stories and issues from the past day or so, largely witnessed on social media.

Steve is joined again by Pastors Eric and Justin from Sound the Shofar Messianic Ministries. In the first hour, we discuss the myths and legends surrounding the Holy Grail. Find Sound the Shofar Messianic Ministries online: https://www.facebook.com/groups/123168699032724Become a supporter of this podcast: https://www.spreaker.com/podcast/missing-persons-mysteries--5624803/support.

Messianic Apologetics editor John McKee discusses how we all need to be on guard against false prophecies and speaking presumptuously about the end-times. This is then followed by a review of important stories and issues from the past day or so, largely witnessed on social media.

Messianic Apologetics editor John McKee considers whether the examples of Noah, Lot, and Rahab being rescued by God from disaster—can legitimately be employed as supports for the popular pre-tribulation rapture. This is then followed by a review of important stories and issues from the past day or so, largely witnessed on social media.

Given 6/16/2025 by Rabbi Mendel Kessin Weekly Hashkafa Shiur #179 torahthinking.org

What You Can Do

Messianic Apologetics editor John McKee reviews the significance of the Book of Revelation, providing a theological and composition summary. This is then followed by a review of important stories and issues from the past day or so, largely witnessed on social media.

In this episode of the Shifting Dimensions Podcast, Jummie speaks with Isabella Young, a survivor of a Messianic cult controlled by her ex-husband. Isabella, also known as Bella, shares her harrowing experiences of manipulation, loss, and ultimately breaking free. She delves into her journey of healing and spiritual awakening, shedding light on how she helps others escape similar situations. Bella discusses the realization that manipulation extends beyond cults to global systems of control and offers tools for healing and empowerment. The conversation touches on topics like self-love, nature connection, and tapping into higher consciousness. Additionally, Bella explores the notion that humanity is entangled in a larger system of global control and how we can reclaim our freedom. This episode includes sensitive content such as discussions on suicidal ideation, death, and sexual abuse, so listeners' discretion is advised.Where to find Bella: https://feelingbetternaturally.love/Send us a textLove the show? Your support helps keep these conversations going. You can treat me to a coffee here:https://buymeacoffee.com/shiftingdimensions Subscribe to our YouTube channel: https://www.youtube.com/channel/UCr0p1zDPaPLmnmI3AIWhDFQFollow us: TikTok - @shiftingdimensions444 Instagram - @shiftingdimensions_podDisclaimer: The views, thoughts, and opinions expressed are the guest's own and do not represent the views, thoughts, and opinions of Shifting Dimensions. The material and information presented here is for general information and entertainment purposes only.

What You Can Do

Messianic Apologetics editor John McKee discusses how many people are reacting to current events, or not, and the lack of assurance far too many demonstrate. This is then followed by a review of important stories and issues from the past day or so, largely witnessed on social media.

In this Radio Feature, Rabbi Gary continues to discuss Israel's War with Hamas in Gaza. This 1 minute episode will air on KKLA 99.5 in Los Angeles, beginning June 20, 2025, on Fridays during rush hour.Send us a text

John McKee delivers the June 2025 Outreach Israel News update. Today's Messianic people, who are a part of Messianic Jewish congregations and synagogues, do not know how blessed they actually are. Many Messianic people do not have a Messianic assembly to attend, and as such usually have to fellowship in various other ways. Some of this may involve participation in a church, or a small home fellowship. What are some of the difficulties and challenges which need to be recognized, especially as we think about the future?

Jesus healed a blind man in a unique way to teach his disciples about seeing with the heart, the process of spiritual growth, and the fulfillment of Messianic prophecy. Sermon Notes Mark 8:22 At Bethsaida people bring a blind man to Jesus to heal Mark 8:23 Jesus spits on the man's eyes and puts His hands on them and asks if he could see Mark 8:24 The man answers I can see men moving as trees Mark 8:25 Jesus again puts His hands on the man's eyes and he sees clearly Mark 8:26 Jesus sends the man home, but didn't want him to go to the village Isaiah 35:3 - 10

Join Monte Judah as he looks at the state of the world and the Holy Land. In this latest episode, Monte provides a comprehensive analysis of Israel's preemptive strike on Iran's nuclear facilities and military installations, including detailed coverage of Operation Rising Lion, its biblical significance, and global implications. HaYovel: https://serveisrael.com/ TheIsraelGuys.com Support Charities: United Nations for Israel: https://unitednationsforisrael.org/unify-donations/ Israeli Red Cross: https://secure.afmda.org/site/Donation2?df_id=2000&2000.donation=form1&s_src=GNRLWEB&FURL=UR The Nazarine Fund: https://donate.mercuryone.org/site/Donation2?df_id=1501&mfc_pref=T&1501.donation=form1 Featured Products: Dark Blue Jerusalem Kippah: https://messianicmarketplace.org/products/dark-blue-jerusalem-kippah For more information: Your donations make this show possible: https://www.messianicworldupdate.com/ambassador-level Newest DVD Teaching by Monte Judah: https://www.messianicmarketplace.org/search?type=product&q=messianic+teachings+for+christians Other Monte Judah Links: https://thegreaterexodus.com/ https://www.messianicmarketplace.org/collections/monte-judah Other Lion and Lamb Links: https://www.lionandlambministries.org/ https://LionandLamb.tv/ https://www.messianicmarketplace.org/ https://www.yavohmagazine.com/ https://www.campyeshua.com/ Contact Us at: info@lionlamb.co

The Israeli strike on Iranian nuclear facilities has millions of people understandably concerned, and even frightened. How can Believers remain level-headed and grounded, as we sort through the events of the past day or so? Messianic Apologetics editor John McKee discusses what has taken place, reviewing important stories and issues largely witnessed on social media.

Psalm 110:4–7 – Christ Our Eternal Priest and Righteous Judge

Messianic Apologetics editor John McKee reviews the implications of John 14:1-6, and Yeshua being the only means to the Father. This is then followed by a review of important stories and issues from the past day or so, largely witnessed on social media.

Susan Perlman is one of the founders of Jews for Jesus. She came to faith in Jesus in 1971, initially believing she was the only Jew in the world with such a belief. In 1973, she joined the newly formed Jews for Jesus group in California. Susan currently serves as Chief Partnership Officer, leading the organization's partnerships with mission agencies, Messianic congregations, churches, and theological institutions. She is also part of the executive leadership team and the US board of directors. With a background in media and communications, Susan has written a wide range of evangelistic materials and has served the global Christian community through involvement in organizations like the Lausanne Movement and MissioNexus. She is passionate about personally sharing the gospel with Jewish people and continues to engage with seekers and skeptics through her podcast. ----- With gratitude to our sponsors: RA Optics https://raoptics.com/bttp Use Code: Nicole ----- Backyard Butchers Go to https://www.backyardbutchers.com/pages/nicole and use code “Nicole” for 20% off your steaks and tallow direct from the Texas ranch. ----- Sky Horse Publishing https://www.skyhorsepublishing.com/ ----- Mama Suds https://mamasuds.com Use code 'NICOLE' ----- MASA Chips http://masachips.com/bttp Use code 'BTTP' ----- Sign Up https://shop.backtothepeople.net

Messianic Apologetics editor John McKee discusses the issue of Luke 21:36, and whether or not someone will be able to actually “escape” the Tribulation period. This is then followed by a review of important stories and issues from the past day or so, largely witnessed on social media.

Not Them - Only Hashem

Israel's Rock of Protection

Messianic Apologetics editor John McKee reviews some of the difficulties which have arisen from 1 Thessalonians 2:14-16. Did the Apostle Paul solely blame the Jewish people corporate, for the death of the Messiah? Given the rise in anti-Semitism and anti-Judaism today, this is a passage which needs to be evaluated. This is then followed by a review of important stories and issues from the past day or so, largely witnessed on social media.

Today's Memorial of the Blessed Virgin Mary, Mother of the Church, is celebrated annually on the Monday after Pentecost. It was officially added to the Church's calendar by Pope Francis in 2018.  As outlined in an address by Pope John Paul II, the Blessed Mother's role as Mother of the Church can be traced back to four significant events. The first is the Annunciation, where Mary was called to give her consent to the coming of the Messianic Kingdom, which would take place with the formation of the Church. The second event which helps clarify the Blessed Mother's role in the formation of the Church happens at the wedding feast of Cana. Mary asks her Son to exercise his Messianic power in changing water into wine, implanting faith in the lives of the first century disciples.  The third event takes place at Calvary. The Crucified Christ proclaims Mary's motherhood of all the faithful when he proclaims: “Woman, behold your Son.” This was not just addressed to John the Evangelist, Pope John Paul II explained, but to all the faithful, including ourselves 1992 years later.  The fourth instance of Mary's motherhood of the Church is recognized by St. Luke in Acts 1:14 in today's alternative reading, in which Luke describes the early Christians gathering together in prayer. Specifically, it states that all the apostles, along with the women and Mary the mother of Jesus, and his brothers were present and united in prayer. This verse follows our Lord's Ascension into heaven as they were waiting for the arrival of the promised Holy Spirit. The verse highlights the unity of the early Church and the Blessed Mother's prayerful presence imploring the gift of the Holy Spirit for all, the same Holy Spirit that had overshadowed her during the Annunciation.  The Church is like a mother, generating life by giving birth, but also helping her children to grow through the sacraments and accompanying us through our entire lives. For St. Jerome, “The Church is nothing other than the souls of those who believe in Christ,” carefully watched over by the Mother of the Church, our Most Blessed Virgin Mary.  Blessings,Fr. Kevin MacDonald, C.Ss.R.

Messianic Jewish musicians utilize their craft to express their faith in Yeshua in distinctly Jewish ways. Shai Sol is one such musician who brings a distinctive Israeli sound to the Messianic Jewish music world. Her musical journey began early, sparked by a childhood introduction to the darbukha. This path eventually led her to compete on the Israeli reality TV series HaKochav HaBah, where she famously and courageously revealed her discipleship to Jesus, making quite a splash. This episode explores the development of her unique sound, her extensive experience with the band MIQEDEM, her collaborations with other Israeli artists, and the passion she has to draw her audience closer to God.

Welcome to the second Messianic Checkpoint! Jeff Cavins joins Fr. Mike to introduce the Gospel of Mark and discuss how this short Gospel helps us understand both the identity and mission of Jesus. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.