Podcasts about nazarites

Forty years of oppression from the Philistines followed Israel's sin. Manoah, of the tribe of Dan had a barren wife. She, although unnamed, is the central character of the story of chapter 13. She has an unknown visitor who is later discovered to be an angel: Hebrews 13 verse 2. The angel told the barren woman that she is to have a son. She and her unborn son were both to be Nazarites from this day. The requirements for Nazarites are listed in verses 4-5 (see also Numbers 6). The angel also describes Samson's mission, for so the son would be called (Judges 13 verse 24). Samson's mission was “to begin to save Israel from the hand of the Philistines” (verse 5). This task was completed by David several generations later. In verses 6-7 Manoah's wife relates to her husband the stranger's visit and his message to her. Verse 8 tells us that Manoah and his wife realise that their visitor was a man of God. Samson's father prays for God to again send the man. Verse 9 says that the angel was sent again to the woman. Why does Manoah seem to be bypassed? Perhaps it's symbolic of the virgin birth in the bypassing of Joseph's line and we can compare this with the angel Gabriel appearing to the virgin Mary. Samson's mother runs to fetch her husband. Verses 12-14 tell of the angel's repeating to Manoah the earlier message to his wife. In verse 15 Manoah offers hospitality to the angel. The angel replies in verse 16 by saying that he will not eat the food, but that it should be offered to the LORD. Manoah asks the angel's name. The angel says that his name is “wonderful” (Hebrew – ‘pele' and is used of the miracles performed when Israel was delivered from Egypt). A kindred word is used in verse 19 which describes the angel's stretching out his staff, resulting in fire consuming the offering and the angel ascending to God in the smoke from the offering. Was this the same angel who had delivered Israel from Egypt by inflicting the 10 wonders, or plagues? Finally, realising that their visitor was an angel, Manoah mistakenly believes that doom will overtake them; until the sense and reason of his wife prevails. She logically says to her husband that if their Sovereign was going to destroy them why would He send an angel with a glorious message of deliverance. The last verses describe the birth of Samson, whose name means “brilliant sunshine”, whose personality appears to be like his name. As Samson grows up in the camp of Dan – the location of the remnants of the tribe that endeavoured to faithfully occupy their inheritance when the majority of their tribe migrated to the Phoenician coast described in Judges 17 and 18. In the camp of Dan Samson's spirit is stirred by Yahweh's spirit in order to bring this Judge to afflict the Philistines. In our Isaiah chapter, 37, Hezekiah recognises the extremity of the nation's apparent impending fate and his own imminent demise due to an extreme failure of health. King Hezekiah does the only logical thing – he leaves it to God by making it a matter of faithfulness and prayer. We notice in verse 4 that Hezekiah's servants acknowledge that despite the seeming hopelessness of their situation, “the Living God” who the Assyrians have reproached may arise in judgment to vindicate and glorify His name. Likewise the king himself reiterated the same incontrovertible truth verse 17. King Hezekiah, ignores the threat of the overwhelming numbers of the mighty army camped outside Jerusalem's walls and the king's own impending death, prays to Judah's Omnipotent Creator. Hezekiah humbly prays for the Almighty to arise and deliver His people and erase the words of reproach that had blasphemously been said against Yahweh their God. Hezekiah sends the three nobles, named in chapter 36, with the king's answer to Rabshakeh's demand to surrender. He tells the Assyrian general in verses 22-29 how the daughter of Zion disdains the futility of the Assyrian rants. The prophet Isaiah is sent to Hezekiah with the LORD's response and sign that He would save His people. Verses 33-35 says that Judah needed to do nothing except to “stand still and see the salvation of Yahweh”. Verses 36-38 tell of the angel of the LORD smiting 185,000 Assyrians in a single night. These verses tell us of the Assyrian king's shameful retreat to Nineveh only to be assassinated by two of his sons. The Apostle Paul May very well had Isaiah 37 in mind when he wrote the words of 1 Timothy 4 verses 9-10. The first 7 verses of 1 Peter 3 outline the principles governing the relationship between wives and husbands. This relationship exists to assist one another to graciously receive an inheritance in the kingdom. Mutual submission – the one to the other is key to a balanced spiritual marriage (compare Ephesians 5 verses 22-33). Outward adornment is to be sparse – the true focus is to be on modesty and a heart centred on our Lord Jesus Christ. Abraham and Sarah provide the model for all time (compare Isaiah 51 verses 1-5). The faithful example of a spouse may in time win her unbelieving husband to Christ's way. The Word of God and prayer are the cement for a successful marriage. And husbands must not lord it over their wives, but rather be prepared, as Christ showed us, to sacrifice themselves for their wives. Verses 8-22 speak of suffering for righteousness' sake. Listen to and contemplate the words of verse 8, “Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind” (ESV). We do not repay evil with evil, but rather by blessing. Verses 10-12 are a protracted quote from Psalm 34 (one of the most frequently quoted Psalms in the New Testament). This is because the course of life is advised for a believer to follow. Once again prayer is stressed as a guiding force. Christ's disciples' lives are to be exemplary in manifesting the holiness of their Father's calling (Leviticus 19verse 13). In suffering for righteousness' sake faithful believers pattern themselves on Christ their head. These disciples become one with our Lord Jesus through belief and baptism; and their identification is a response to a conscience desiring to be reconciled to God. The same attitude was shown by Noah, as he likewise believed the LORD when he built the ark and proclaimed the Almighty's power to save those who trust in the salvation God provides. Our Lord Jesus Christ will return to earth bringing us the longed for deliverance in his coming kingdom. The fourth chapter in commencing with the word ‘for' shows us that it is a linked to the behaviour at the end of chapter 3. The first 11 verses tell us that we are stewards of God's grace. In knowing the extent to which Christ Jesus suffered for the upholding of the righteousness of his Father we too cannot continue in sin as the heedless world does. Without the gospel we are dead, as dead as this wicked world is now. But we have been made alive in Christ. Let our sober minds never forget this. Believers must strive on the behalf of others and with the love of God, outworked in Christ, to extend our Father's graciousness to any and all. Faithful speech must not be self-focussed, but we need speak with God's Words. From verses 12-19 Peter explains that the believer's lot is one of suffering for Christ's sake. The sufferings that the faithful of the diaspora were experiencing was not in any way unexpected – it was because they are living as had their Master and would not be deflected from patterning themselves on him. Like what was seen with our Lord glory and exaltation would follow rejection and persecution. The Scriptures have always shown this to the path of the righteous – see Ezekiel 8 verse 18 to 9 verse 12. Chapter 5 of 1 Peter pursues the theme of humility and of our suffering preceding exaltation and glory. The focus, as always rightly remains upon our Lord Jesus Christ. He is the chief shepherd, as he had taught Peter both by word and example (compare John 21). Peter embraced and accepted that responsibility with fervour. Our Lord Jesus Christ is the good shepherd (John 10). He is also the chief shepherd (1 Peter 5). And Jesus is the great shepherd (Hebrews 13). Our responsibility, like Peter's (who learned it first from his Lord), is to feed God's flock (Psalm 23verse 100). This is done out of a love that reciprocates that of the Father and His Son, not out of compulsion and certainly not for any pay. Those who like their Master clothe themselves with true humility (John 15 and Philippians 2verse 1-11), shall in God's good time be honoured and exalted. Verses 13-14 end the letter with final greetings.

Join us in this deep dive as we re-examine a pivotal moment in Luke 4 and uncover hidden layers in the familiar narrative. In this lesson, we explore three key insights: 1. The Hidden "Ntzer" Connection - Our modern chapter and verse numbering can obscure important details. Discover how the word Ntzer—meaning "Branch"—appears in Isaiah 60:21 (just before Isaiah 60:1, which Jesus reads). This verse describes God planting a branch destined to grow into a great and righteous oak, a symbol the people of Nazareth would have recognized, given that their town was named after this very branch. 2. Changing Reactions in the Synagogue - Initially, the synagogue audience is captivated by Jesus' words. Luke 4:22 tells us, "All spoke well of him..."—indicating that His early message was well received. Contrary to the common Christian lens that suggests "all Jews rejected Jesus as Messiah," the rejection only emerges when Jesus challenges them further by exposing the disconnect between what they proclaim and how they actually live. 3. The Insult That Shook Nazareth - Jesus' rebuke isn't aimed at their verbal profession of faith but at the gap between their claims and their actions. The Nazarites proclaimed their adherence to God's ways yet operated contrary to His principles. When church leaders begin to rely on their own power and control instead of trusting God's path, corruption sets in. By invoking the history of Elijah and Elisha, Jesus confronts this disconnect, igniting the fury of the crowd (Luke 4:28) and ultimately leading to the dramatic response of driving Him out to be stoned. Slow down with us to closely observe the flow of conversation in this narrative. Remove your blind spots and re-read Luke 4:16-30 with fresh eyes. Bring your curiosity and questions as we unpack how these interactions reveal deeper truths about faith, expectation, and accountability. Don't forget to like, subscribe, and hit the notification bell for more thoughtful explorations into Scripture! ---------------------------------------------- www.figtreeteaching.com Join the Fig Tree Coffee Club: https://www.figtreeteaching.com/store/p3/Fig_Tree_Coffee_Club.html Support Fig Tree Ministries: https://donorbox.org/support-figtree-ministries Fig Tree Amazon Portal: https://amzn.to/3USMelI Lesson Handout: https://www.figtreeteaching.com/blog/nazareth-synagogue-uncovering-hidden-meanings-in-isaiah-and-luke Explore my digital notes on the Gospel of John, now available at the links below: Notes on John 1:43-52: https://www.figtreeteaching.com/blog/notes-on-john-143-52 YouTube: https://youtu.be/mqHJDqHwbvg Music: Adventurous Life, by L-Ray Music via Premium Beats DMULO45ZPRA3UGK8 References: (Support Fig Tree Ministries when you purchase through Amazon using the links below)

This week we’ll examine the woman who’s story is manifested between two Nazarites, and her fateful encounter with a tiller of the ground. Hear of the benevolence of Boaz by the law and by grace, the faith of Ruth, and … Continue reading →

“All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk.” — Numbers 6:4 Nazarites had taken, among other vows, one which debarred them from the use of wine. In order that they might not violate the obligation, they were forbidden to […]

Daniel Wrap-Up: Contradictions and CocktailsHey there, fellow skeptics and Bible enthusiasts! In this episode of Sacrilegious Discourse, Husband and Wife are diving into the final episode on the Book of Daniel. It's time to dissect the contradictions, laugh at the absurdities, and maybe even learn a thing or two along the way. Get ready for a wild ride as we wrap up Daniel with our signature blend of humor and skepticism!First up, we tackle the age-old question: Is it okay to drink alcohol? From the Nazarites in Numbers to the priests in Isaiah, we explore the mixed messages in the Bible about booze. Are believers supposed to abstain, or is it all about moderation? Spoiler alert: the Bible can't seem to make up its mind, and as always, you're "always wrong."Next, we delve into dietary laws with the question: What kind of animals may we eat? Deuteronomy and Leviticus have their say, but Genesis and Proverbs throw a wrench into the mix. Is it none, some, or all? We break down the biblical buffet and the ever-changing rules about what's on the menu.Finally, we confront the big one: Is death final? From Joshua's "dead is dead" stance to Isaiah's zombie apocalypse, we explore the Bible's contradictory takes on the afterlife. Are the dead gone for good, or are they just waiting to rise again? Grab your popcorn; it's a horror show!As always, we bring our irreverent humor and critical eye to the table, questioning the legitimacy and purpose of these ancient stories. Whether you're here for the theological critique or just some laughs, this episode has got you covered.Don't forget to visit us at: SACRILEGIOUSDISCOURSE.COM and join our Discord community for live episodes every Wednesday: https://discord.gg/VBnyTYV6nC Join Acast+ to enjoy our podcast adfree! https://plus.acast.com/s/sacrilegiousiscourse. Hosted on Acast. See acast.com/privacy for more information.

In Mark 6, Jesus returns to His hometown of Nazareth, only to be met with disbelief and rejection by His fellow Nazarites. His former neighbors were amazed by His knowledge, but nonetheless dismiss Him and His message. Conversely, Jesus marvels at their unbelief, which significantly hinders His kingdom work among them. Today we explore our roles in the kingdom mission and the challenges our own unbelief presents.Support the Show.

(Amos 1) Amos, minor prophet and shepherd; Levites often shepherds; Network of ten-family synagogues; Ministers were communicators of information; Freewill support; Consequences of choosing rulers; Amos' poetic nature; Modern Christian 40,000 denominations; Amos explaining situation; History repeating itself; Avoiding confusion; "Christian" nature; Knowing Christ; Stimulus checks cursing children; Tav-kuf-vav-ayin - Tekoa (stockade?); Town or character? "Day of the Lord"; Satan "believes"; World in decline, watchmen not warning; Amos, contemporary of Joel; Amos 1; "Carmel"; earthquakes; Who are your shepherds?; Following science? Or media?; Omitting Christ's instructions; Covetous practices; "Insurrection?"; Jan 6th Temple defiled; Your daily bread; What captivity?; Your first choice; Where your rights are going; Study: Interfering with natural processes; "Gimel" = cause/effect; Inspiration of authors; Drawing near the solution; "3, even 4"; "brotherly covenant"; Repetition/sequence of transgressions; Levites taking bribes; Bottom-up networking; Early Israel = Republic; Alexander the Great; Sloth begets tribute; Why bribes?; Jethro's advice; Levitical charity; Red heifer confusion; Burning sheep doesn't bring people together; Sharing reality; Returning to righteousness; Overpopulation?; Retaining responsibilities; Cities of refuge; Transgressions today; Today's "Israel"; Consequences to not following instructions; Contrary to God's ways; Repentance; Blood in your teeth; Amos 1:15; King's captivity = exile?; US Constitution; World in bondage; Christ's daily solution; "Telkoa" warning watchman?; "Carmel" - also in Micah 7:14 = be fruitful; Top of Carmel = first fruits; Instruments of Iron = force; Believing lies; Pure Religion; Seek the Kingdom of God and His righteousness; Household of faith?; Archibald MacLeish quote; Taken away right to choose; Division is destructive; Gather as Christ commanded; Coveting is not OK; "Altar calls"; Who's your salvation?; Show up!; Avoiding delusion; Humility is key; Join us. (Amos 2) Amos prophet/shepherd/tender of trees/poet; English translation; Song of Moses; Deut 32?; Moses and Jesus in agreement; Poetic connections; Truth free of charge but costs you your delusions; Offices of power; Saving yourself?; Knowing by fruit; Amos' warnings; Coming out of hell; Wrath of God is built into the system; Risking self for others; Strengthening the poor; One purse; Ps 50:1; Seeing in faith; Amos 1: Introduction; Repeated transgressions of the people represented by place names; Misrepresenting Moses; Unmooring metaphors; "Brotherly covenant"; Ten-family congregations; Holy Levites; Love vs force; Seeking God's righteousness; Amos 2; Have you rejected God?; Will you repent?; The story of the wayward lamb; Unrighteous mammon - be friends with it; FDR's welfare and LBJ's war on poverty; Wilson's golden calf; Transgressions of Moab/Judah/Israel; Amos 2:6; Egypt = bondage Free souls under God; Community: Actively caring for neighbor; Police?; "Princes" of Israel; Pledging; Inheriting the Earth; Treachery with your neighbor; Selling your birthright(eousness); The first commandment; Amos full of extra (Hebrew) letters; yod-mem; biet = families at stake; Tricking you out of your inheritance; Command to gather in Tens; Rejecting commandments; Avoiding sloth; "National Adultery"; Nazarites - who are they?; Wanting ears tickled; Letting go of treachery; What is Amos sharing?; Abraham's army; Militia; Remaining at liberty; Amos 2:16 - courage; Living by the sword?; Weaker by socialism; Unrighteous communities; Forming free assemblies using the brotherly covenant; Loaves and fishes event; Burning Bush Festival; Cannot escape built-in consequences of creation; Dogs in cages; Knowing yourself - in spirit and truth; You can't think yourself into salvation.

This study on the Torah reading נָשֹׂא Nasso (“take up” or “carry,” Num. 4:21–7:89) focuses on the Nazarite/Nazirite vow (Numbers 6:2-21), which calls one to dedicate body and soul to God's service. Samson (Judges 13-16) and Samuel (1Samuel 1:11) exemplified this, though imperfectly. Symbolically avoiding grapes (Revelation 14:19-20), corpses, and cutting hair (Numbers 6:5), Nazarites shunned death from sin (1Corinthians 15:56). Their supernatural strength came through God's spirit (Judges 14:6), not fleshly power. Ultimately, Yeshua (Jesus) could be seen as the perfect Nazarite (Matthew 2:23), filling up the vow's purpose perfectly through His death and resurrection (1Corinthians 15:3-4), calling us to die to sin and live for God.

This Podcast is Hosted at;https://thebibleproject.buzzsprout.comEnjoy hours of exclusive content every month and help keep the Bible Project Daily Podcast free  for listeners everywhere at;patreon.com/JeremyMcCandlessSubscribe here to receive my new church history podcast every few weeks at.https://thehistoryofthechristianchurch.buzzsprout.comEpisode Notes:Today, we embark on a study looking at the  ancient practice of the Nazarite vow, as detailed in Numbers chapter 6. This special dedication to the Lord offers us helpful insights into voluntary and temporary commitments made for the sake of spiritual devotion and service.The Nazarite vow, originating from the Hebrew word "Nazer," meaning consecrated or devoted, involves a voluntary commitment to set oneself apart for God's service. It's a deliberate choice to do something extraordinary for the Lord, often for a specific period.In Numbers 6:1-21, we encounter the details of this vow, from its requirements to its rituals for conclusion. Participants in the Nazarite vow undertake three key commitments: abstaining from wine and anything produced by the grapevine, refraining from cutting their hair, and avoiding contact with dead bodies.As we explore these verses, we'll delve into the spiritual significance behind each requirement and uncover timeless principles that resonate with our journey of faith today.The prohibition against wine symbolizes a separation unto the Lord, demonstrating a commitment to holiness and righteousness. While the vow may seem strict, it serves as a tangible expression of devotion and dedication to God's service.Additionally, the requirement to refrain from cutting one's hair and avoiding contact with dead bodies emphasizes the Nazarite's consecration and separation unto the Lord. These actions signify a willingness to set aside personal desires and comforts for the sake of spiritual devotion.Furthermore, the rituals for concluding the vow underscore the seriousness of the commitment and the importance of maintaining purity and dedication to the Lord. The offerings and sacrifices presented symbolize atonement for sins and complete surrender to God's will.In applying these principles to our lives today, we recognize the value of voluntary and temporary commitments made for the sake of spiritual growth and service. While we're not bound by the Mosaic law, we have the freedom to dedicate ourselves to God in unique and meaningful ways.Whether it's setting aside time for prayer and fasting, volunteering for a mission trip, or dedicating resources to support ministry work, we can all do something extra for God, just as the Nazarites did in ancient times.So, I invite you to join us as we explore Numbers chapter 6 and discover what it means to do something extraordinary for God.Support the showJeremy McCandless is creating podcasts and devotional resources | PatreonHelp us continue making great content for listeners everywhere.https://thebibleproject.buzzsprout.com

Welcome to another one of our Bible Studies! In today's Bible study, we will be considering the Nazarite vow. YouTube Channel: https://www.youtube.com/channel/UCfcZWAqrGOqUGZv7HHWjwyQ Website: www.messianics.us Bet Yeshurun Assembly, Berkley, Michigan, Oakland County. PayPal donations can be securely made at the bottom of the main page of our website: https://messianics.us

Sermon: God Save People...Except Them Scripture: Luke 4:14-30 Speaker: Austin Baker Series: A King for All Nations Discussion Questions: Why do you think the people of Nazareth initially speak well of Jesus but quickly reject him? Are there topics conversations in churches today that cause people to turn on their own? How does Jesus respond when he is rejected? What can that teach us about how we are to respond when rejected by others? The Nazarites bought into many preconceived notions on how God would act towards them. What are the preconceived notions we possess in the church today that need to be addressed? In what ways do you feel you have become too familiar with following Jesus?  What does jubilee look like on a daily basis? What should it look like in the worship gathering?

1 Thus saith the LORD; For three transgressions of Moab, and for four, I will not turn away the punishment thereof; because he burned the bones of the king of Edom into lime: 2 But I will send a fire upon Moab, and it shall devour the palaces of Kirioth: and Moab shall die with tumult, with shouting, and with the sound of the trumpet: 3 And I will cut off the judge from the midst thereof, and will slay all the princes thereof with him, saith the LORD. 4 Thus saith the LORD; For three transgressions of Judah, and for four, I will not turn away the punishment thereof; because they have despised the law of the LORD, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked: 5 But I will send a fire upon Judah, and it shall devour the palaces of Jerusalem. 6 Thus saith the LORD; For three transgressions of Israel, and for four, I will not turn away the punishment thereof; because they sold the righteous for silver, and the poor for a pair of shoes; 7 That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the same maid, to profane my holy name: 8 And they lay themselves down upon clothes laid to pledge by every altar, and they drink the wine of the condemned in the house of their god. 9 Yet destroyed I the Amorite before them, whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath. 10 Also I brought you up from the land of Egypt, and led you forty years through the wilderness, to possess the land of the Amorite. 11 And I raised up of your sons for prophets, and of your young men for Nazarites. Is it not even thus, O ye children of Israel? saith the LORD. 12 But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not. 13 Behold, I am pressed under you, as a cart is pressed that is full of sheaves. 14 Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself: 15 Neither shall he stand that handleth the bow; and he that is swift of foot shall not deliver himself: neither shall he that rideth the horse deliver himself. 16 And he that is courageous among the mighty shall flee away naked in that day, saith the LORD.

Monday, 6 November 2023   crying out, “Men of Israel, help! This is the man who teaches all men everywhere against the people, the law, and this place; and furthermore he also brought Greeks into the temple and has defiled this holy place.” Acts 21:28   A more literal rendering would be, “crying out, ‘Men, Israelites, help!' This is the man, teaching all everywhere against the people, and the law, and this place. And also, Greeks he brought into the temple and defiled this holy place” (CG).   In the last verse, Jews from Asia, seeing Paul in the temple, stirred up the crowds and laid hands on him. With that, they were also “crying out, ‘Men, Israelites, help!'”   Their goal was to solidify their position by appealing to the crowd as fellow Israelites. The implication is that even if Paul were a Jew, he didn't measure up as a citizen of the nation. This is because of their coming words. He was, to them, essentially, a traitor. They were Israel, but this person was a friend of Gentiles. That is seen in their next words, “This is the man, teaching all everywhere against the people.”   The words “This is the man” imply that they had already informed people about him and maybe even warned them to keep an eye out for him if he came. They had failed to quiet him in their own land, and now they thought to do so while on pilgrimage in Jerusalem, where the crowds would be easier to manipulate from a sense of national and religious pride.    And this is exactly how they have come against him, making accusations that he was both unpatriotic and apostate. But more, they next appeal to the main source of their national identity, saying, “and the law.”   They were all of Israel, but it was the law that set them apart as the people of the Lord. Moses was their great lawgiver, and their national leadership was based upon that, as is testified to in both testaments of Scripture. For example, Jesus said –   “Then Jesus spoke to the multitudes and to His disciples, 2 saying: ‘The scribes and the Pharisees sit in Moses' seat. 3 Therefore whatever they tell you to observe, that observe and do, but do not do according to their works; for they say, and do not do.'” Matthew 23:1-3   Because of Moses, the people were under those who administered the Law of Moses. This was understood just as the US Constitution is what guides and governs the law of the United States. The law was the basis for Israel's religious, political, and cultural life. Along with their words concerning the law, they next bring in the edifice that is intimately tied to the religious administration of that law, saying, “and this place.”   It is referring to the temple itself. They accused him, incorrectly, of having defiled the temple. The word for “defiled” is koinoó. It literally means “to make common.” As the temple was considered holy, they claim his actions had defiled it by making it common. In such an instance, there would be a need to ritually cleanse the temple.   They were acting as if Paul was a contaminant that needed to be eradicated so that he would not affect the people, violate the law, or cause defilement to the temple. But more, they continue with untrue words, saying, “And also, Greeks he brought into the temple and defiled this holy place.”   The meaning of this will be explained in the coming verse. For now, Vincent's Word Studies provides the following on this –   “The Jews evidently meant to create the impression that Paul had introduced Gentiles into the inner court, which was restricted to the Jews. The temple proper was on the highest of a series of terraces which rose from the outer court, or Court of the Gentiles. In this outer court any stranger might worship. Between this and the terraces was a balustrade of stone, with columns at intervals, on which Greek and Latin inscriptions warned all Gentiles against advancing farther on pain of death. Beyond this balustrade rose a flight of fourteen steps to the first platform, on which was the Court of the Women, surrounded by a wall. In this court were the treasury, and various chambers, in one of which the Nazarites performed their vows. It was here that the Asiatic Jews discovered Paul.”   Life application: It must be remembered that the reason these people were riled up against Paul was ultimately because of one word: Gentile. There were innumerable Jews who didn't adhere to Moses, they practiced sorcery, lied, cheated, made idols, etc., thus failing to adhere to the Law of Moses. These are seen in both testaments of Scripture.   Of such infractions, there was normally little or no response to their conduct. But once Paul, commissioned by Jesus as an apostle to the Gentiles, came on the scene, things never went well for him. And the One he proclaimed became completely disdained in their eyes. How could Jesus be the Messiah when He accepted Gentiles?   But this is exactly what Isaiah proclaimed –   “Indeed He says, ‘It is too small a thing that You should be My Servant To raise up the tribes of Jacob, And to restore the preserved ones of Israel; I will also give You as a light to the Gentiles, That You should be My salvation to the ends of the earth.'” Isaiah 49:6   To this day in Israel, Jews can become Muslims, Buddhists, or pretty much any other religion they choose. They can even be atheists. And yet, they are accepted as Jews. But when a Jew converts and accepts Jesus as his Messiah, he is ostracized by much of the society.   Take time today to pray for those Jews who are willing to openly proclaim the Name above all names, Jesus. And pray that their testimony to their own people will be effective in changing hearts and minds. Israel needs Jesus. Until they call out to Him, bad times will continue to plague them.   Heavenly Father, there is a great deal of animus and even hatred towards You among the people of Israel. This is multiplied when the name Jesus is proclaimed. Help us to be willing to witness to this stubborn and rebellious group so that hearts and minds will be softened and converted. May it be so to Your glory. Amen.  

Saturday, 4 November 2023   Then Paul took the men, and the next day, having been purified with them, entered the temple to announce the expiration of the days of purification, at which time an offering should be made for each one of them. Acts 21:26   The Greek is more literally translated as, “Then Paul, having taken the men on the following day – having been purified with them – entered into the temple, declaring the fulfillment of the days of the purification, until which was offered the offering for each one of them” (CG).   In the previous verse, James repeated the requirements expected of Gentiles concerning their walk before the Lord. Now, in contrast to that, the hoped-for completion of the rites of the Nazirite previously discussed for the four men who had taken such a vow is noted. Paul included himself in these rites, thus identifying with them. That is noted, beginning with, “Then Paul, having taken the men on the following day.”   The word “them” is referring to the four men described by James in verse 23. Paul took the advice of James and the other elders and took these men on the very next day, “having been purified with them.”   Fully complying with James' advice, he took the men and went through the mandatory rites of purification with them. This was in accordance with the law, and the period would be seven days. When those days were met, an offering was to be made for each individual. That is stated in the next words, saying he “entered into the temple, declaring the fulfillment of the days of the purification.”   Of this, Charles Ellicott says, “The process lasted, as the next verse shows, for seven days, which were probably reckoned from the completion of the thirty days, or other term, of the vow itself. St. Paul, having made himself the representative of the Nazarite company, had to give, in their name, the formal notice to the priests, who were to be ready for the sacrifices when the seven days had expired. Seven days was, it will be noted, the ordinary period for the more solemn purifications (Exodus 29:37; Leviticus 12:2; Leviticus 13:6; Numbers 12:14; Numbers 19:14, et al.).”   Ellicott may be correct. There is nothing in the rites of the Nazirite to specify a seven-day period being required. However, if Paul was to be the representative for these men, a seven-day period might have been expected for purification purposes. No matter what, this was obviously a custom expected by the priests. Therefore, it next says, “until which was offered the offering for each one of them.”   The words “until which” could have various meanings. The Pulpit commentary says –   “Meyer makes ‘until' depend upon ‘the fulfillment of the days,' so as to define that fulfillment as not taking place till the offering was offered. Wieseler makes ‘until' depend upon ‘he entered into the temple,' with the idea supplied, ‘and remained there,' or ‘came there daily;' supposing that it was the custom for Nazarites to finish up their time of separation by passing the last seven days, or at least being present daily, in ‘the court of the women, where was the apartment appropriated to the Nazarites.'”   What seems logical based on the previous words, “having taken the men on the following day,” is that the rest of the days are future, not past. If it was past, it seems likely that Luke's words would have been more precise concerning those seven days. Therefore, in these words, it is probably that Paul is declaring that the rites of purification had been administered, he was representing the four men, and after the necessary interval, he would make the offering for them.   Life application: The book of Hebrews says –   “For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect. 2 For then would they not have ceased to be offered? For the worshipers, once purified, would have had no more consciousness of sins. 3 But in those sacrifices there is a reminder of sins every year. 4 For it is not possible that the blood of bulls and goats could take away sins.” Hebrews 10:1-4   The point of those words is that the rites and rituals of the temple were only outward, fleshly ordinances, a term used in Hebrews 9:10. They actually didn't cleanse anything but were external rites that could never change the true nature of a person, making him permanently acceptable to God.   However, Christ, because of His complete cleansing of those who come to Him, makes us wholly and eternally acceptable to God. This is reflected in the words –   “‘This is the covenant that I will make with them after those days, says the Lord: I will put My laws into their hearts, and in their minds I will write them,' 17 then He adds, ‘Their sins and their lawless deeds I will remember no more.' 18 Now where there is remission of these, there is no longer an offering for sin.” Hebrews 10:16-18   In saying, “there is no longer an offering for sin,” it means that Christ's work is a one-time and for all-time cleansing. No other offering for sin is acceptable, nor is it needed. As this is so, then why would anyone want to go back to the external, temporary, and futile rites and rituals of the Mosaic Covenant?   Jesus Christ purifies those who come to Him once and forever! Rejoice in that and be confident in your salvation and eternal cleansing. Take time today to read Hebrews 10:1-25. Think about what is being said there. Hold fast to faith in Christ as your hope. It is the sweet spot in what God offers to the people of the world.   Heavenly Father, it is beyond imagination to think about what You have done through the giving of Jesus. You have brought us back to Yourself, completely and perfectly, through His sacrificial offering. We rejoice in You and thank You. Praises be to You forever and ever! Amen.

Thursday, 2 November 2023   “Take them and be purified with them, and pay their expenses so that they may shave their heads, and that all may know that those things of which they were informed concerning you are nothing, but that you yourself also walk orderly and keep the law. Acts 21:24   A more literal rendering of the Greek is, “Having taken these, be purified with them and spend upon them so that they will shave the head. And all will know that which they have been informed about you is nothing, but you yourself walk also, keeping the law” (CG).   Paul was just told about four men who had taken a vow. Now, to help Paul's image before the people, ensuring that they could not make unfounded claims against him, it next says, “Having taken these.”   It is referring to the four men just mentioned. Their way of helping Paul is to include others who were not in question concerning their keeping of the law. Paul was to take them and “be purified with them.”   In being purified with those who were being purified after a vow, it was as if Paul had included himself in the vow vicariously. There is nothing in the law that specifically allowed this, but there was nothing to preclude it as well.   By including himself in the vow, it would increase the number (and thus the cost) of the sacrificial offerings required. The priests would certainly have no problem with this. More than just being purified and identifying himself with these men, the words of James continue, saying, “and spend upon them so that they will shave the head.”   This is just what the law required. First, the offerings were made, and then the head was shaved –   “Then the priest shall bring them before the Lord and offer his sin offering and his burnt offering; 17 and he shall offer the ram as a sacrifice of a peace offering to the Lord, with the basket of unleavened bread; the priest shall also offer its grain offering and its drink offering. 18 Then the Nazirite shall shave his consecrated head at the door of the tabernacle of meeting, and shall take the hair from his consecrated head and put it on the fire which is under the sacrifice of the peace offering.” Numbers 6:16-18   James has suggested this for obvious reasons. If Paul were to join in the purification and also pay the expenses of the others, then it would be apparent that the charges against him were false and that he was, in fact, a law-abiding Jew.   It would be impossible to claim otherwise because he is accomplishing these things prior to any public accusations. The four men and the accompanying priest would be open witnesses to the fact. As this is so, James states it, saying, “And all will know that which they have been informed about you is nothing.”   This was not a minor point of the law that people might do out of cultural identification. Nor was it something so obviously required that even a non-observant Jew would still be sure to follow, such as not eating pork or failing to keep the Sabbath.   Rather, the Nazirite vow was a voluntary imposition upon oneself. It would be unthinkable that someone would lay this burden upon himself unless he truly respected the law and saw the benefit in assuming this burden. Therefore, James continues, “but you yourself walk also, keeping the law.”   The idea of walking is the conduct of one's life. For example, one can walk contrary to the law, or one can walk in accord with the law. Therefore, to participate in the vows and sacrifices of these men was a way of ensuring people knew Paul was walking in step with Moses.   Of this verse, James Kypke (quoted by Meyer) says, “It was a received thing among the Jews, and was reckoned an act of eminent piety, for a rich man to undertake to bear, on behalf of poor Nazarites, the expense of those sacrifices which they had to offer when they shaved their heads at the expiration of their vow.”   Further, Vincent's Word Studies says, “‘For a week, then, St. Paul, if he accepted the advice of James and the presbyters, would have to live with four paupers in the chamber of the temple which was set apart for this purpose; and then to pay for sixteen sacrificial animals and the accompanying meat-offerings' (Farrar, ‘Life and Work of Paul').  He must also stand among the Nazarites during the offering of the sacrifices, and look on while their heads were shaved, and while they took their hair to burn it under the caldron of the peace-offerings, ‘and while the priest took four sodden shoulders of rams, and four unleavened cakes out of the four baskets, and four unleavened wafers anointed with oils and put them on the hands of the Nazarites, and waved them for a wave-offering before the Lord'” (Farrar).   Life application: Walking, as noted above, indicates the way and manner of one's life. If you believe you must walk according to Moses in order to be pleasing to God, then you are walking contrary to the gospel of Jesus, which says that Christ died for your sins.   Sin is imputed through infractions of the law. Christ never sinned under the law. Further, He gave His life up as the Substitute for our sins. To attempt to merit God's favor by law observance means you are attempting to do so apart from Christ's already accomplished work. As such, you have set yourself against Christ as if you are racing. Be advised that Christ has already won this race. Your attempts at meriting righteousness apart from Him means that you will be disqualified.   Rather, learn what it means to walk in Christ. From the book of Ephesians, Paul gives numerous thoughts on how we are to walk properly –   “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.” Ephesians 2:10   “I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called, 2 with all lowliness and gentleness, with longsuffering, bearing with one another in love, 3 endeavoring to keep the unity of the Spirit in the bond of peace.” Ephesians 4:1-3   “This I say, therefore, and testify in the Lord, that you should no longer walk as [f]the rest of the Gentiles walk, in the futility of their mind.” Ephesians 4:17   “Therefore be imitators of God as dear children. 2 And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.” Ephesians 5:1, 2   “For you were once darkness, but now you are light in the Lord. Walk as children of light 9 (for the fruit of the Spirit is in all goodness, righteousness, and truth), 10 finding out what is acceptable to the Lord.” Ephesians 5:8-10   “See then that you walk circumspectly, not as fools but as wise, 16 redeeming the time, because the days are evil.” Ephesians 5:15, 16   These and many other charges are provided by Paul in his epistles. Never does he instruct his reader to be a law observer. Instead of self, walk in Christ and honor Him because of what He has done.   Lord God, may our walk in this life be pleasing to You by following in the footsteps of Jesus, who has accomplished all things necessary to reconcile us to You. Our walk is one of thankfulness and holiness in Christ. May we walk faithfully all our days, honoring Jesus and glorifying You through Him. Amen.

This paragraph has something for everyone. All the paragraphs in Scripture do, and this one has some special perspective adjustments. Romans 12 took us from the glories of inseparable union with Christ revealed in the first 11 chapters to practical altar living. Through the last two chapters we've been urged to avoid worldliness, to live as one body, to not take personal vengeance, to submit to earthly authorities, to love our neighbors, and to live as light in a culture of darkness.Chapter 14 continues with gospel application for believers, but makes one big point from 14:1 to 15:13. What could be so important that we need to give it so much attention? The “all the commandments are summed up as love your neighbor as yourself” wasn't enough? Yeah, apparently not. Sheep still have conflict with each other. And alright. Our convictions are built like our muscles, in more than one sitting. Christians do have convictions, Christians don't always have the *same* convictions, and Christians living in the same community without the same convictions often have conflict. The conflict gets hot because we think TRUTH and RIGHTEOUSNESS are at stake. We think CHRIST'S NAME and HIS HONOR are at stake. And all of that *could* be; it depends. But as those in the culture war, as those who put on the armor of light, we can act like the man whose only tool is a sword, and tries to knit with it. There will be problems. Have you noticed that heretics usually don't identify themselves that; they present as orthodox. And Christians usually don't call themselves judgmental; they present as the *virtuous*. That can make us hard to deal with. Truth is SERIOUS and sin is RUINOUS and every hill is MOMENTOUS. We must take EVERY hill! But actually, while truth is serious and sin is ruinous, the truth is that not everything is sin. Not everything our conscience tells us is wrong is actually sin. Even more, while truth is serious and sin is ruinous, Christ dealt with sin on the hill of calvary for every Christian. He cares, He paid the cost, He calls the shots. Jesus is Lord.If we applied Romans 12:3-5 without fail, plus 12:9-11, plus 12:16, plus 13:8-10, plus 13:14, we might not need 14:1-15:13. But, we don't, so we do. There's a question that I regularly hear coming out of my mouth, and that I realize more and more is probably not going to lead to a satisfying conclusion. “What is the problem?” We don't actually know the heart of the initial problem in Rome. There's differences about diet and days, what is eaten or isn't, what days are special or aren't. But who are the vegetarians and sabbatarians? Paul refers to categories of weak and strong, who are which? The congregation in Rome had Jews and Gentiles, both groups had different upbringings, and either could have convictions about what was RIGHT for different reasons. The ways to be weak are quite a cornucopia. But there is a clear problem about our perspective toward and handling of what may not really be a problem. What is not disputable is acting like we're Jesus, but not for the sake of winning fellowship like Jesus. That's not all, because the ones who are being confronted start being critical of the church ladies and looking down on them for being so sensitive. One judgy-pants is like watching a bad individual ballet recital, two judgy-pants are like an ugly ballet mosh pit. It'll be good to sit together in this larger section of Scripture for a few Sundays and see if we can't have our minds renewed to see the good and acceptable and perfect. # The Existence of Disputable Things (verse 1)Here we tune in to the series of unfortunate arguments over personal preferences and dubious opinions. > As for the one who is weak in faith, welcome him, but not to quarrel over opinions. (Romans 14:1 ESV)There exist disputable things. Paul assumes their existence, he does not deny or resolve them. These things are **opinions**, thoughts and conclusions and choices that are *not* sin. But this is where it gets tricky, because some *treat* as sin what others don't. Paul isn't stepping in because people have good-natured disagreements over preferences, but because some turn preference issues into judging others. These are issues of conscience, things that don't have a verse but get turned into a virtue. Verse 2 is the first example, those who only eat veggies. But verse 5 talks about observing certain days, and verse 21 references eating meat and drinking wine (which Jews, except for Nazarites, didn't have an issue with). We'll see in verses 5-9 that personal conviction is good, and that thankfulness is the key piece no matter one's position. But the church 2000ish years later still has people arguing for *moral* betters. We still have “moral” confrontations over diet (gluten, sugar, fast food, GMOs) and alcohol, we could add in music and movies and screen time, sabbath/Sunday allowed activities, breastfeeding, recycling, and it's sheep-to-sheep grief. The **weak in faith** is not a person who is having trouble believing in Jesus for salvation. There's nothing in these chapters that suggests that such a person is a goat, let alone that they are in danger of losing their salvation. This kind of weak in faith as seen in context is one who is struggling to see his/her faith applied to some basic choices. They've got more baggage—wherever they picked it up—than verses. Two qualifications. First, when God's Word identifies a sin, it is not “strong” to sin. Second, it is *not* better to be weak. It is *not* sin to be weak, but it is better to be strong though the strong ought not act superior. The “strong have an obligation to bear with the failings of the weak” (15:1). The last part of verse 1 provides some indication of what it may be like dealing with the weak. It can lead to **quarrel(ing) over opinions**. This has been understood various ways, tricky to translate. But the weak person here has convictions about “disputable matters” (NIV), controversial preferences, scrupulous pinching. While we ought not ostracize the weak, the church isn't the place where everyone needs to listen to their lectures. Likewise, we don't need to keep pushing the weak until they say “Uncle.”**Welccome him**. Welcome is what God has done (verse 3), welcome is what Christ has done (Romans 15:7). Let them in the door, into the circle. Since this is how the section starts, it seems that the weak were probably the minority. As we know, though, it only takes a spark to get a fire going over disputable things. There are disputable things, and it's okay for now.# An Example of Disputable Things (verse 2)Here's the first example of an “opinion/conviction” that might not always make for a healthy exchange of ideas. > One person believes he may eat anything, while the weak person eats only vegetables. (Romans 14:2 ESV)Sometimes I think we must read 1 Corinthians 10:31 differently, as if it said: So, whether you eat or drink, or whatever you do, do all to give grief to the person doing it differently than you. Speaking of 1 Corinthians, Paul wrote Romans from Corinth. And he had previously written to the Corinthians about some who were eating food offered to idols (1 Corinthians 8:1-13), whether they could get that meat cheaper or not. But while there are similarities, there's no mention of tainted-with-idol meat. This isn't just no-idol-meat, this is NO meat. **The weak person eats only vegetables**. Why vegetarian? Were these Jews following the Daniel Diet? Were these Gentiles feeling guilty about their pre-Christian days of Bacchus banqueting? It kind of doesn't matter why, what does matter is that they turned it into a “better than thou” religious reason. It is one thing to talk about wisdom and good health and Creator-honoring stewardship. But wow do we have a hard time not turning it into righteous/unrighteous, “YOU ARE SINNING by eating *THAT*!.” There are stronger and weaker brothers, and it's okay for now.# The Exhortations concerning Disputable Things (verse 3)Paul provides equal opportunity imperatives. > Let not the one who eats despise the one who abstains, and let not the one who abstains pass judgment on the one who eats, for God has welcomed him. (Romans 14:3 ESV)The two prohibitions are similar: don't despise and don't judge. The strong are tempted to feel like the weak are annoying, petty, fussy; welcoming them seems like a guarantee of no fun. The weak are tempted to feel like the strong have sailed too far from shore in their liberty canoe; they might go right over the falls, and take us all with them. Usually the strong are more dismissive, the weak are more tyrannical. The final explanation applies to both, but is probably especially to the weak: **God has welcomed him**, so settle down. Sometimes you don't want to be in the middle, and yet sometimes you just are. Depending on which side I'm talking to, I'll probably tell them both: it's going to be alright. Both the strong and the weak need to behave themselves, and it's never okay to despise/look down on a brother.# An Encouragement about Disputable Things (verse 4)There is a God and He knows what's happening with each of His servants. > Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand. (Romans 14:4 ESV)Again, this perspective adjustment is primarily given to the weaker brother, the brother who has more rules, the brother who is more sensitive about things, the brother who has concerns about what the other brother isn't avoiding. All of it applies to both, but the one eating more than veggies is going to make it, if the Lord's the Lord of them. Since Jesus is Lord, we are not permitted to be presumptuous. I thought about subtitling this sermon as: *On the Nature of Taking a Kuyperian Chill Pill*, or something like that. When we confess that Jesus is Lord, that's an exclusive claim (Lord alone), that's an exhaustive claim (Lord of all). It fires us up to be bold and drives us to be broader in our interests. But it is also an encouraging claim, a great reason to relax. Mrs. Bossy-pants on the new Brussels sprouts diet is not my Lord, and I also don't have to be Lord over all the people not doing it like I would. Jesus is Lord of our brothers, and it's never okay for us to condemn or try to control them. # ConclusionThe anger of man doesn't produce the righteousness of God, and the scruples of man don't produce the sanctification of God. You don't fight folly with fussiness, and you don't convince a weak person to be strong by beating them up with your freedom, not Christianly at least. If love covers a multitude of sins (1 Peter 4:8), and it does, then certainly we can ease up things another person is thankful for. We have “weak” among us, including weak brothers who think they are the virtuous ones, and we have those who are irritated by the weak among us acting all virtuous. What is indisputable is that we all have one Lord over us. “We are the Lord's” (Romans 12:8). Make sure to welcome the welcomed. ----------## ChargeThe charge is to live as we sing, with hearts abounding more and more in love and in multi-part harmony. The blessing of God is to give us just that, making us one as the Father, Son, and Spirit are one. ## Benediction:> May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ. Therefore welcome one another as Christ has welcomed you, for the glory of God. (Romans 15:5–7, ESV)

In today's episode, Sharon emphasizes the mark of separation that God expects from those who are Nazarites.

Just as He did in the Biblical times, God is raising up an end-time remnant of Nazarites, but they must qualify. Why is becoming a Nazarite so important in the current condition of our world and how do we meet God's requirements?  Find out today in this challenging message.

What does it take to live a Holy Life?Continuing our sermon series in Numbers with chapter 5 & 6 with 4 key lessons. The chapter starts with people needing to leave the main Israelite camp due to a lack of purity. Everything unclean must be removed from the camp. What is "the camp" now? Our life. The passage is also very clear that when you commit a sin against another it is as if you did it to the Lord. Sins against others become sins against God. From there, the chapter gets pretty weird. The overall third lesson we can take is this: God is the ultimate judge of your life. Moving on to chapter 6, we get a view of the Nazarites who take a special vow. The Nazarites had to make a large amount of sacrifices in order to make the vow. It goes to show that even our best efforts fall short of God's standards. Thankfully, we have Jesus to bridge that vast gap.Connor talks more in depth on some strange verses in chapter 5. Oh, and, we have another special guest this week: Dave Corley. We get to know Dave a little better as well as discuss the hardest things we have ever had to give up.If you would like to watch the video podcast, find us on YouTube:https://www.youtube.com/channel/UCMhDfGn0zfzi6XjcKkSVcFAFacebook: https://www.facebook.com/discovertbcInstagram: https://www.instagram.com/topekabiblechurchWebsite: https://www.discovertbc.com/

Numbers: A group of laws God gave Moses about Lepers, restitution, women suspected of adultery, vows of the Nazarites and Arron's Benediction. Mark: Jesus speaks to His disciples about all the things that are to come and must take place.

Numbers 6:1-21 about the Nazarites, vow, laws, consecration and offerings. Also talking about what Talmud Tractate Nazir intro to the topic.

Pastor Femi Olawale started the sermon by sharing the scripture documented in the book of Judges. He gave a quick recap of series 2 and pushed further into teachings from the life of Samson. He started by showing us the beginning of Samson's disobedience. He then proceeded to teach on things that a Nazarite should not do. He rounded up the sermon by challenging us as Nazarites to be separate unto God.

Pastor Femi Olawale started the sermon by sharing the scripture documented in the book of Judges. He gave a quick summary of series 1 and pushed further into teachings from the life of Samson. He started with the birth(foundation) of a Nazarite. He then proceeded to teach lessons from the scriptures on what is expected of us as Nazarites. He rounded up the sermon by challenging us to examine ourselves and ponder on the question ‘Are you a Nazarite?'.

We are Nazarites - we fight, we build and we pray

The exciting conclusion of the interview with the band Chaotic Resemblance and their newest release Nazarites. https://tidal.com/browse/album/231600305 Bumper music: Messengermetal.com Podcast edited by Jay Smith jayalansmith.com

"Morning and Evening" - Charles Spurgeon Numbers 6:4

“Why does this [relics] matter? Why is it important? How does God want to speak to us through one of his saints?” St. Ignatius of Antioch—one of the first martyrs, eaten by lions in the Colosseum in Rome. https://catholicexchange.com/st-ignatius-of-antioch/ “We having taken up his bones, which were more costly than precious stones, and refined more than gold deposited them where it was fitting. And in that place when we meet together as we can, the Lord will grant us to celebrate with joy and gladness the birthday of his martyrdom.”—St. John Henry Cardinal Newmanhttps://www.newmanreader.org/works/development/chapter10.html A.D. 155, St. Polycarp was burned at the stake: https://www.catholic.org/prayers/prayer.php?p=107 A 4th Century Writer wrote: “Corpses were an abomination in Judaism. But when death is for Christ, the relics of saints are precious. It was anciently said to the priests and Nazarites, if anyone shall touch a corpse, he shall be unclean until evening, and he shall wash his garments. Now, on the contrary, if anyone shall touch a martyr's bones, by reason of the grace dwelling in the body, he receives a participation of his sanctity.” “Here's what happens in the bodies of the saints: God made the world good. And when sin entered the world—God's good world—was corrupted. And the ultimate consequences of corruption in the world is death. Guess what Jesus does in the resurrection: He conquers death. And he works to make all things new.” —Fr. Brian Larkin “The basic logic of relics is that when God wanted to redeem us, he didn't stay in heaven. He took a human nature to himself, and divinized it. He rose from the dead on the third day. And those who grow in holiness, who give their lives to Christ—God's new world breaks into this world in them.”—Fr. Brian Larkin “The story of Christianity is when God invaded a broken world to make it what it should be, and He did that in her (St. Bernadette's) life. A body that through the working of God's grace, defies the effects of death itself. What an amazing witness of hope.” “God works through his saints, and we pray that he does it in us.”—Fr. Brian Larkin “We all know that [the overturning of Roe v. Wade] was a victory of Your Sacred Heart.” —Fr. Brian Larkin “The end of abortion isn't here yet. We've got to fight for that, by our holiness of life, by submitting ourselves in faith, hope, & love to God you and I are the men and women who fight against corruption and death in this world. That's who we are. That's who God calls us to be.”—Fr. Brian Larkin Galations 5:13 https://bible.usccb.org/bible/galatians/5 “Your call to freedom, brethren—do not use your freedom as an opportunity for the flesh, but through love, be servants of one another.”—St. Paul “Americans love freedom. That's the word, isn't it? When people think of America, or at least when we think of ourselves, we think of ourselves as the Land of the Free. True freedom is always, always, always at the service of what is good. And when freedom is not at the service of what is good, it's corrupted, and becomes a counterfeit.—”—Fr. Brian Larkin “The only way to authentic freedom is that freedom always is tied and is subordinate to what is good.”—Fr. Brian Larkin “Our job right now—but also with your children and your grandchildren—is to teach them that real freedom is always submissive to what is good, and true, and beautiful.”—Fr. Brian Larkin “God wants to break into this world to make all things new. And He did that with this poor girl in the middle of nowhere France. She lived a destitute poverty, she was uneducated, and her very corpse is a rebellion against death itself. That's who we are.”—Fr. Brian Larkin Luke 9: https://bible.usccb.org/bible/luke/9 “It is a poverty to decide that a child must die so that you may live as you wish.” —Mother Teresa:

Chaotic Resemblance just released a new album call Nazarites. They talked with me about that and more from the parking lot of a Home Depot while on tour. Check out the new music and the interview.Support the show

【與詩有約#70】今晚第七十集！ 最近在進入夏季的錄影訓練「書、士、得」結晶讀經，約書亞記、士師記和路得記。那當然要配上合式的詩歌，好像加料般的調味，讓這次的享受更拔高啦！ 迦勒胡選了有史以來與詩有約唱過最多的詩歌「5首！」（雖然嚴格來說是4首啦XD）這幾首都是非常棒的詩歌，讓我們更進入這次訓練的負擔哦！今晚有詩約，別失約囉～ —————— *** 每週四首播: https://bit.ly/2QGk4tR  *** *** 每週六重播on podcast *** —————— 職事文摘第五卷第三期「專一跟從，去得那地」 （一） 前眷世途，未識你意，深處無安息，茫然中追尋； 勞形之中，逐漸得悉，應許已命定：美地是我分！ 神旨呼召，起身回應，脫世界轄制，隨救主引領； 蒙你揀選，得入聖軍，今受你率領，願立即起行。 （副） 得勝呼召—邁向應許之地，今起身響應！ 另有一靈，憑信隨你前行，立刻縱橫那地！ 榮耀異象、神旨意全開啟，定我一生步履。 主，深願此生緊緊跟隨不稍離。 （第四節）直到路終完成神永遠旨意。 （二） 心雖羨慕與你同行，己力卻不堪，怨言時興起； 暴露之中，啟示顯明：你全備供應，終是我所倚。 今願完全順服於你，天然盡了結，己意全撇棄； 直到全人與你是一，進入那美地，實現你心意。 （三） 環境四起，信似消弭，敵四圍洶湧，腳步時遲疑； 同伴提攜，迫切求祈，以你話為信，爭戰的是你！ 望斷一切，注目於你，專一地跟從，惟顧你權益； 忠勇向前，吞滅仇敵，作爭戰同夥，上去得那地！ （四） 復活之中，同你再起，旅途雖未知，心不再猶疑； 憑信前進，剛強無懼，據有並承受你所賜美地。 一生謹記：“愛神、聽命、受神聖管理，享永遠福氣。” 辛勤經營，彼此供應，建成神居所，神、人永安息。 In This Godless Age (1) In this godless age, Lord, You need some Samuels Burdened with a vision clear of Your economy. Where's Your ark today? And the ones who'd care for You, E'en to put themselves aside to gain Your heart's desire? (chorus 1) Raise up some to meet Your need, some Nazarites, Prophets, priests, and judges, and men of prayer, Speaking forth Your word, with Your authority, A photo of Your heart for Your move. (2) Train us up today, full of vision, seeking You, We'd await Your timing, fully subject to Your will, Treasuring Your face, staying in Your presence, Lord; E'en the very index of Your eye would we obey. (chorus 2) Raise up some to meet Your need, some Nazarites, To bring in Your kingdom on earth today, Taking You as King that You might return To usher in the end of the age. (3) When God wants to move, He must gain an instrument; Overcomers separated from the current age. They have joined themselves through His word to His desire. Overcomers constituted with the Holy Word. (chorus 3) Raise up some to meet Your need, some Nazarites, Voluntary consecrated ones, Who through Your word are joined to Your desire; Your living testimony on the earth. (4) God needs men who pray; Those who lay the tracks for Him; God's economy is carried out through men of prayer. They love not themselves; But a willing sacrifice. What they fear—offending God, losing His presence dear. (chorus 4) Make us those who meet Your need, the Nazarites. Make us those through whom You'd close this age; Who are one with You to bring the kingdom in, Young people absolute for Your move. 職事文摘第二卷第七期 作拿細耳人 （一） 在這無神時代，神人撒母耳何在？ 有誰看見神經綸異象而受領帥？ 約櫃已失蹤跡，有誰願撇棄自己， 哦主，只顧你在地權益，使你心喜？ （副一） 我願作拿細耳人答應呼召， 作祭司、申言者，不住禱告， 作士師，滿帶你權柄，顯你榮耀， 爲你行動，將你聖心返照。 （二） 我們願受訓練，你外事物無所羨， 異象清楚，順服你旨意，任你差遣。 寶貝你的榮面，俯伏、逗留你腳前， 注視你眼目，每一舉動照你指點。 （副二） 我願作拿細耳人降服於你，使你國度實際顯於此地； 每時刻讓你在我心作王登極，促你早歸，將這時代轉移。 （三） 當神要行動時，誰願作祂踏腳石， 作得勝者，與世界分別，無畏生死？ 持守主的聖言，聯於祂神聖心願， 被祂話真理浸透構成，作祂利劍？ （副三） 我願作拿細耳人堅定站立，將主權全奉獻，絕不猶疑， 藉你話聯於你心意，絲毫不離，作你見證，將你顯活於地。 （四） 神需要人禱告，爲祂大輪鋪軌道， 堅定持續，直至神經輪目標達到。 為己一無所要，甘心作活祭焚燒， 哦主，只怕失去你同在，和你歡笑！ （副四） 讓我們拿細耳人成你夥伴，將這世代終結，照你所願； 爲使你國度早顯現，不再耽延，絕對奉獻，作你時代青年。 蒙大恩的女子 （一） 我是一個蒙大恩的女子，一生充滿神的憐憫， 領我出咒詛，進入神福地，享受祂一切的富餘。 （二） 『女兒啊！這地盡管你拾取，不要離我往别處去， 在我膀臂下，滿得我顧恤，永不再乾渴不再饑。』 （三） 寂靜夜裏獨自伏祂腳前，除去遮蔽享祂安息， 祂轉身向我，把應許給我，將祂的豐富倒給我。 （四） 『女兒啊！我願爲你捨性命，使你脫離纏累苦情， 所有的罪債，我已全贖清，快來我懷中歸我名。』 （五） 我的愛主，我安息在你裏，單純享受你的自己， 你進到我裏，從我生出你，神人同住都得滿意。 Wherever You Go, I Will Go Wherever you go, I will go, Wherever you dwell, I will dwell; Your people will be my people, And your God will be my God. Wherever you go, I will go, Wherever you dwell, I will dwell; Your people will be my people, And your God will be my God. Wherever you die, I will die; And there will I be buried. Jehovah do to me, and more as well, If anything but death parts me from you. Jehovah do to me, and more as well, If anything but death parts me from you. 【與詩有約】我們有詩約，別失約囉！ 若是喜歡這個節目的話，歡迎讚以及訂閱哦！ 也請用力的分享給大家！ 小額贊助支持本節目： https://pay.firstory.me/user/luke54 留言告訴我你對這一集的想法： https://open.firstory.me/story/ckzruwtk31voe08554m7ob6go?m=comment Powered by Firstory Hosting

A Christadelphian Production Most of these titles are available as videos from our site https://christadelphianvideo.org/latest-posts/ Follow us on our dedicated Facebook pages www.facebook.com/BibleTruthandProphecy/ https://www.facebook.com/OpenBibles or our group https://www.facebook.com/groups/ChristadelphianVideos/ https://www.facebook.com/groups/TheChristadelphianWatchman/ Or our website https://christadelphianvideo.org/ Sign up for our periodical newsletter here... http://eepurl.com/bXWRqn Note: Bad language and comments with links to other videos or websites will be removed. Download our 'Free' Bible APP - 'KeyToThe Bible' for i-phone or Android http://thetruthonline.org/bible-app/ Please share on your timelines and with anyone /ecclesial pages etc that you believe may benefit from this material. Other links to share; https://cdvideo.org/podcast https://anchor.fm/Christadelphians-Talk Watch / read / Listen to other thoughts for the day on our site here https://christadelphianvideo.org/tftd/ #Christadelphianvideo #christadelphianstalk #Christadelphians #open bible #Gospel truth --- Send in a voice message: https://anchor.fm/christadelphians-talk/message

Who were the Nazarites?Today we explore what this means in the old testament and an interesting connection in the New Testament As we walk in God's Word verse by verse

“All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk.” — Numbers 6:4 Nazarites had taken, among other vows, one which debarred them from the use of wine. In order that they might not violate the obligation, they were forbidden to […]

Husband and Wife cover Numbers chapter 5: The Unclean Driven from the Camp / The Law of Recompense / The Law Concerning Jealousy; and chapter 6: The Law for the Nazarite / The Priestly Benediction. We get a reminder that a dirty dick got to go, and we learn that if you're infertile it's probably because you're a cheating cheater. Nazarites seem to get a raw deal but we don't really care because what even are those, anyway? --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/sacrilegious-discourse/message Support this podcast: https://anchor.fm/sacrilegious-discourse/support

Amos prophet/shepherd/tender of trees/poet; English translation; Song of Moses; Deut 32?; Moses and Jesus in agreement; Poetic connections; Truth free of charge but costs you your delusions; Offices of power; Saving yourself?; Knowing by fruit; Amos' warnings; Coming out of hell; Wrath of God is built into the system; Risking self for others; Strengthening the poor; One purse; Ps 50:1; Seeing in faith; Amos 1: Introduction; Repeated transgressions of the people represented by place names; Misrepresenting Moses; Unmooring metaphors; "Brotherly covenant"; Ten-family congregations; Holy Levites; Love vs force; Seeking God's righteousness; Amos 2; Have you rejected God?; Will you repent?; The story of the wayward lamb; Unrighteous mammon - be friends with it; FDR's welfare and LBJ's war on poverty; Wilson's golden calf; Transgressions of Moab/Judah/Israel; Amos 2:6; Egypt = bondage Free souls under God; Community: Actively caring for neighbor; Police?; "Princes" of Israel; Pledging; Inheriting the Earth; Treachery with your neighbor; Selling your birthright(eousness); The first commandment; Amos full of extra (Hebrew) letters; yod-mem; biet = families at stake; Tricking you out of your inheritance; Command to gather in Tens; Rejecting commandments; Avoiding sloth; "National Adultery"; Nazarites - who are they?; Wanting ears tickled; Letting go of treachery; What is Amos sharing?; Abraham's army; Militia; Remaining at liberty; Amos 2:16 - courage; Living by the sword?; Weaker by socialism; Unrighteous communities; Forming free assemblies using the brotherly covenant; Loaves and fishes event; Burning Bush Festival; Cannot escape built-in consequences of creation; Dogs in cages; Knowing yourself - in spirit and truth; You can't think yourself into salvation.

Nationality, assimilation, on the job training, retirement, full or part time ministry, and dedicating ourselves to God. A year after the Exodus, the Israelites celebrated the second Passover to remind themselves of how the Lord spared their firstborn sons. God told them to dedicate their firstborn to Him from that moment on. But after the building of the Tabernacle, God took the Levites as His in place of their firstborn. So the Levites were set aside to the Lord for service to in the Tabernacle in a cleansing ceremony. God then gave the guidelines for their service and further instructions for the Passover. Along with the mandatory dedication of the Priests and Levites, God also gave rules for common people if they wanted to set themselves apart for Him. These people were called Nazarites. We too can set ourselves apart for the Lord.

You may be wondering, Theophiloi, how we could possibly talk for over 90 minutes about 1 Samuel, which contains one of the Bible stories that literally everyone knows. And yes, you almost certainly know about David and Goliath, but do you know about David's vast collection of foreskins? Or the part where the King of Israel does necromancy with the mom from Bewitched? Or that sweet sweet groundhoney? If you do, well, listen anyway, there's good jokes in this one and we’re going back to our favorite metaphorical bar.   Topics of Discussion: The New Neo-Normal, "The Great Atomic Power" by the Louvin Brothers, BrotherMania, Benito's shocking and world-shattering opinion of "Unchained Melody," an innocuous phrase that I do not enjoy saying, Nazarites, a truly sick burn on ol' Howie Lovecraft, Dagon's door rules, the secret 11th Plague, sub-par goldsmithing, an indeterminate number of melted faces, Castlevania II,  Doeg the Edomite, a technique for identifying men that shows that quite frankly they have always been terrible, Carl Dean, To Da Dome, Goliath Facts, the Secret Chord Moratorium.      Hymnal: "Holding Out For a Hero" by Bonnie Tyler, "The Great Atomic Power" by the Louvin Brothers   Offertory: As Enoch writes, "Whoever of you spends gold or silver for his brother's sake, he will receive ample treasure in the world to come." Support the show via http://ko-fi.com/apocrypals, or check out Official Apocrypals merchandise designed by Erica Henderson! https://www.teepublic.com/stores/apocrypals?ref_id=18246   Black Lives Matter. Trans Lives Matter. Heck 12. Isaiah 54:17.  

Bible Study with Jairus - Numbers 7 After our Bible meeting finished, we were still puzzled over Numbers 7. We didn't understand some of the questions in this chapter. For example, the twelve tribes of Israel offered the same gifts twelve times. Each time, they were exactly the same. Yet, they are described repeatedly. We know that one written word of the Bible is worth a thousand pieces of gold. The Holy Spirit would surely not record unnecessary words in the Bible. However, from the perspective of efficiency, it seems a bit wasteful to repeat the sacrifices offered by the twelve tribes. This was a question that everyone had during our meeting. The context of Numbers 7 is the story of Moses and the tabernacle. Moses finishes setting up the tabernacle and anoints and consecrates it and all its furnishings. He also anoints and consecrates the altar and all its utensils (NIV, Numbers 7:1). We noticed something unusual in this verse that we will discuss. Brother Watchman Nee has a famous hymn. One of the sentences states, "First the blood, and then the anointing oil." This references the general order of the sacrifice. First, the priest was to present a sin offering or sprinkle blood. In fact, the book of Exodus instructs that the priest first be sprinkled with blood before he is anointed with oil. Exodus 29:21 (NIV) says, "Take some blood from the altar and some of the anointing oil and sprinkle it on Aaron and his garments and on his sons and their garments. Then he and his sons and their garments will be consecrated." Exodus 29:36 (NIV) then says, "Sacrifice a bull each day as a sin offering to make atonement. Purify the altar by making atonement for it and anoint it to consecrate it." This second verse demonstrates that the sin offering must be offered first before anointing the altar to consecrate it. However, Numbers 7 does not record the rule of sprinkling blood or offering the sin offering first. We should keep in mind, therefore, that Numbers 6 had mentioned the sin offering as it relates to the law concerning the Nazarites; therefore, it is likely these verses in Numbers were specifically spoken and directed towards the Nazarites after their defilement. It seems the verses in Numbers and Exodus may have no direct relationship. Of course, the sacrifices of the leaders of the twelve tribes of Israel later included the sin offering. Each leader presented a male goat as a sin offering. The total number for the sin offering was twelve. But this happened after Moses anointed the tabernacle, altar and all its utensils. Today, we will not discuss the specific numbers and spiritual meanings of the various sacrifices offered by the leaders of the twelve tribes. We will just talk about the last verse of Numbers 7 which states, “When Moses entered the Tent of Meeting to speak with the LORD, he heard the voice speaking to him from between the two cherubim above the atonement cover on the ark of the Testimony. And he spoke with Him" (NIV, Numbers 7:89). How did Jehovah and Moses talk before? When Aaron and Miriam rebelled against Moses, Jehovah came to defend Moses. It was recorded that He spoke with Moses face to face (Numbers 12:8). It was also recorded in Exodus 33:11 that Jehovah spoke to Moses face to face like speaking to a friend. However, in Numbers 7 Moses heard Jehovah's words on the atonement cover, and he spoke with Jehovah in that place. So, when Jehovah was talking with Moses here on the atonement cover, was it a new way? Since the tabernacle had just been set up, perhaps a new way had been established. Exodus 40 records that when the tabernacle was set up, a cloud covered the tent of meeting and the glory of the Lord filled the tabernacle. Moses could not even enter the tabernacle. This chapter also talks about Jehovah commanding Moses to anoint the tabernacle and the altar and sanctify them. Our group was left wondering why anointing the tabernacle and the altar had to be done first, only then allowing the twelve leaders to make offerings. We also wanted to understand why the Lord and Moses were speaking at the atonement cover. What is the relationship between these three? Whether it is Numbers 7 or Exodus 40, both record details about anointing the tabernacle and that the presence of Jehovah was in the tabernacle. In other words, the twelve Israelite leaders represent the twelve tribes coming to the tabernacle to see God and enter His presence. Although they had not seen Him with a naked eye, they had entered His presence. Therefore, even though the leaders of each tribe offered the same sacrifice, the sacrifices should not be devalued and only considered repeats of the same gift. Why? Because in the eyes of God each leader and tribe they represented are extremely precious. I once read testimonies of Anna Rountree, a female prophet in the United States. She authored the book, “The Heavens Opened.” In her book, she testifies to seeing countless prayers flying to our heavenly Father. When Father God appeared to her, she asked Him, "Are you busy? Millions of prayers come to you every second." Our heavenly Father smiled and said, "But each of my children will receive My unique attention." In another vision, Anna saw a large group of children lined up in front of the Father, each holding a flower that they picked outside. The children gave their flowers to the Father and he received the blessing of the flesh flowers from each one. He embraced them one by one. Anna was told afterward that these children in queue were all aborted babies. They were lining up to give flowers to the Heavenly Father to thank Him for giving them eternal life and for taking care of them. I was touched that each of these children had the chance to do this one at a time. It was not a mere repeat. Each act represents a sincere thanks to the Father God. I felt this picture resembles well the sacrifices of the twelve tribal leaders in Numbers 7. Many people often feel that there isn't a lot of God's presence in their daily life. Perhaps the normal spiritual thing is that we need to pray and apply the blood of Jesus Christ to ourselves in order to come into God's presence. This process seems to be the same as when the priest entered the tabernacle. First, we will take our sin offering, guilt offering, and other sacrifices to be cleansed. At the same time, we present gift offerings such as a grain offering and a burnt offering. Then we will go to the basin to wash away our defilement. All of these are sacrifices are performed in the outer courtyard. After which, we enter the sanctuary and present the showbread on the table (some people say that the Hebrew meaning of this showbread is “the face of God”). Then we will go to the golden lampstand to receive light. We enter to approach the golden altar of incense to intercede and offer a pleasing aroma to God. Now we can enter the Holy of Holies and meet God. The process of meeting God is like when Moses and Jehovah were talking on the atonement cover. We can also talk to God in the Spirit like this. In the Old Testament, the blood covered and made atonement for sins. In the New Testament, the blood of Jesus Christ covers and cleanses us from our sins, making it so that God does not to look at our sins. Through the blood of Christ, our sins are covered and we are redeemed allowing us to meet with God. But in Numbers 7, the tabernacle and utensils had to be consecrated. Why did they need to be consecrated? Because the presence of the Lord would fill the tabernacle. He is holy and everything had to be cleansed and made holy. The picture of the sacrifices offered here by the twelve tribes of Israel is a demonstration of how to stay in God's presence and how to serve Him in His presence. It is not merely a process of how to enter into God's presence like I mentioned. Let us first look at the gifts that the leaders of Israel offered together. Numbers 7:3 (NIV) says, "They brought as their gifts before the LORD six covered carts and twelve oxen—an ox from each leader and a cart from every two. These they presented before the tabernacle." This means that the leaders gave such gifts in partnership. Every two leaders would give a cart, and each leader an ox. Perhaps the cart represents one's ministry; therefore, in this case, ministry should be performed in partnership with others. But the ox represents a redeeming sacrifice, or our personal spiritual experience. Everyone must have their own unique experience of redemption with the Lord. Next, Jehovah instructed Moses to accept these gifts and do things on behalf of the Levites. There existed specific instructions for particular groups of people. Kohathites did not receive any gifts because they were responsible for carrying the objects of the sanctuary. The Gershonites and Merarites served in the outer courtyard and were responsible for transporting the objects into the outer courtyard. The Gershonites were given two carts and four oxen while the Merarites were given four carts and eight oxen. There is a spiritual lesson here. That is, the closer our life and service are to the outer courtyard, greater will be the influence of the outside world or the flesh on our lives. But the closer our life and service are to the Holy of Holies, less will be the power of the outside world to affect our lives. A lack of obedience in following God's specific instructions is why God struck down Uzzah when he put his hand on the ark of God to stable it when the oxen stumbled (1 Chronicles 13:7-13). First, Uzzah is a descendant of Merari (1 Chronicles 6:29), and he himself should not have transported the ark. Second, even if the ark had to be transported, it should not have been done so by an ox cart. It must be carried by shoulder, and only the Kohathites could carry it on their shoulders. Finally, the ox cart they used was sent by the Philistines. Therefore, God killing Uzzah was inevitable. God did not suddenly strike someone down without reason. Rather, God had already explained to the Israelites many times in advance how things should be done. This verse illustrates the seriousness of the priestly order that God has set up. There is order in the service of God. Defying this order may cause us to face grave consequences. While we all serve God, our roles in serving God are different. Jehovah explained to Kohath, Gershon, and Merari that they would assume different responsibilities. We each have different gifts and functions within the body of Christ due to our varied callings from God. For example, Paul said that God's gifts include the apostles, prophets, evangelists, pastors, and teachers (Ephesians 4:11). Each one is a different function. We cannot deny that these functions are different, nor can we deny that there is a correct spiritual order within the church of God. Paul also told us that we should not go beyond our limits (NIV, 2 Corinthians 10:13) when we look at ourselves. But this does not mean that we have class differences. Through the ages, God's people have often committed mistakes in two areas of thought. First, the gift of God is often distorted into class differences, such as the situation within the history of Catholicism. The other area is opposition against a clergy system because of the belief that it interrupts the correct spiritual order established by God within the Church. In fact, there is still a lot of controversy among churches and leaders as to whether a clergy system is needed. In particular, the Brethren under John Darby were very opposed to the idea of a clergy system and they experienced many divisions because of this. In the end, they had not reached their goal of becoming "the pure body of Christ." It can be said of their experience that simply removing the clergy does not completely solve the problems of the Church. I recently wrote a paper on the history of John Darby for my doctoral dissertation. I specifically quoted one author's comment regarding this kind of situation. The quote came from the book, "Plymouth Brethren," and the author is Massimo Introvigne. Introvigne wrote, according to research done by American sociologists Roger Finke and Rodney Stark, “The spirit of Protestantism, Stark and Finke claim, is in itself anti–institutional. Its protest is largely about the corruption it regards as inherent in large structures and instructional churches. Often in history, Protestants have proclaimed their desire to move ‘outside of Babylon' and to return to the ‘purity' of primitive Christianity. According to Finke and Stark's model, these ‘good intentions' normally would not last long. Little by little, the second generation of each new Protestant wave will in turn start a journey toward institutionalization.”[1] Introvigne positively commented on the Brethren's efforts to break away from institutional Christianity. He concluded that they had failed reaching their utopian. In my paper, I shared my experience and observations from the Local Church Movement (LCM) and I attest to Introvigne's observation being true. The LCM was heavily influenced by the Brethren. It also attempted to break away from institutional Christianity. Unfortunately, even after years, it cannot be said that institutional religion did not still infiltrate the LCM until today. Breaking away from institutional Christianity may stem from a genuine motivation to be more holy, but often when a Christian movement reaches the second and third generations, this kind of institutionalization is inevitable. Therefore, when commenting on this phenomenon, I said that we should neither deny people with the gift of God (such as the apostles, prophets, etc.) nor the gift of the Holy Spirit (such as healing the sick and casting out demons, prophesying, preaching, and speaking in tongues). God's intentions are not to completely deny the clergy system since the distinct functions of Aaron and the Levites are the clergy system established by God. At the same time, God longs for every member of the body of Christ to mature and function individually because each one carries the gifts of the Holy Spirit and can receive more. We cannot completely deny the clergy system, but we must establish a dynamic and organic cooperative relationship between the clergy system and ordinary people with various gifts. For example, we need to have a basketball star such as Yao Ming to represent China's national team in basketball matches such as the NBA. We also need to actively encourage all the members on the team to play basketball, so that everyone can stay fit and cultivate their basketball talents. This is a dynamic relationship. Without a player like Yao Ming, we cannot win international competitions. However, not everyone needs to be a Yao Ming; we must use each gifted and talented person for their purpose. Additionally, if there were no promotion of basketball for all, we might not be able to select the next Yao Ming. I personally think that the efforts of the Brethren and the Local Church Movement to remove pastors and other traditional clergy systems in an attempt to achieve priesthood in the body of Christ, was successful to a certain extent. It brought a lot of positive influence and helped many brothers and sisters to develop their gifts. For example, in the Local Church Movement, everyone is taught to prophesy (forthtell). This teaching encourages many to develop a gift of teaching. This is nearly impossible to develop in the case of many traditional churches where pastors are the main preachers. This is because lay people are not given the opportunity to speak to the congregation in a teaching format. I personally think that the two paragraphs of Numbers 7 are talking about these two different situations. In the first paragraph, God did establish the distinct functions of Aaron, the sons of Aaron, the descendants of the Levites (Kohath, Gershon, and Merari), and their limitations. In the eyes of God, there are indeed separate roles and different ministerial functions. This is the clergy system set up by God. The second paragraph, which appears to show the content of the sacrifices of the twelve leaders as the same, is not merely repetitive. Rather, God is pleased with everyone's service to Him. Everyone has their own gifts from God and no one can replace what each offers to God. God also created every snowflake differently; they are not simply replications of each other. Everyone can also bring unique joy to God. This is likened to receiving gifts by your two sons. Although the gifts given to you by your sons seem to be the same, the meaning they represent is different. Each gift represents each one's love for you. If I were one of the sons, I would not allow myself to think that my gift was worthless in the eyes of my father just because my brother had brought the same gift as me. Both gifts are equally precious. Recalling Darby, he was actually not completely opposed to the clergy system. He hoped that the church would receive the gifts bestowed from God to the body of Christ as Paul did—to serve as members of the church's clergy system. One reason Darby opposed the Anglican Church is because they required that a person be ordained by the state in order to preach. Darby pointed out that if Paul came to the Anglican Church of England at that time, Paul would likely not be able to preach because he was not ordained. So, the correct way for order is to respect the clergy system established by God. On the other hand, we must also boldly accept all the gifts of the Holy Spirit and not just the three gifts that the traditional evangelicals are familiar with and that Darby promoted (preaching, pastoring and evangelism). We must receive all God's gifted persons including prophets and apostles. We also need to be open to all the miraculous gifts of the Holy Spirit (prophesying, speaking in tongues, healing the sick and casting out demons). This will create a lively body of Christ. There are gifted people everywhere who are bestowed by God to the Church to train other brothers and sisters. Because of the bestowing of the Holy Spirit, all brothers and sisters should serve using their various gifts. Only in this way can the Church of God fulfill its collective calling as one body with many members working for the glory of God. I personally think that when we establish a dynamic relationship between these two, it will make the church more pleasing to God. God will also entrust us with more, such as releasing more prophetic words. Let me give a final example. Samuel mentioned that when Eli was priest, the word of the Lord was scarce. It's only when God raised Samuel as a prophet and priest that the situation gradually changed. Not only did Jehovah's words by the mouth of Samuel come to pass and not fall to the ground, but Samuel went on to establish a school for the prophets to teach them how to serve God with their gift. This example is a good illustration. Not only did Samuel's life serve as a gift to God, but he perfected the gifts of others in people such as in David and other ordinary people whose names are not recorded. God has bestowed both the gifted people and the gift of the Holy Spirit to His church. Their organic cooperation can change the current church. This is the inspiration I received from the pictures of the two stories regarding the spiritual order of the priest and the repeated gifts offered by all twelve tribe leaders. Concluding, God has gifted all in the body of Christ and he expects that each one will operate in their function within the body. Also, God's desires continual communication with believers just as he was always talking to Moses. As demonstrated in Numbers 7, God spoke to Moses in a new way and this represented a new beginning. After Moses, priests began to do the same thing and now New Testament believers also do likewise. We enter the Holy of Holies by the blood of Christ which cleanses us from all sin, but it is by God's Spirit that we commune with the Godhead. Moses set the new example for those wishing to enter God's presence and meet with Him.   [1] Massimo Introvigne, The Plymouth Brethren (Oxford, United Kingdom: Oxford University Press, 2018), 159, Kindle.

Day 76 of the Holy Bible One Year Challenge. God sets procedures for discovering Adultery. Rules for Nazarites. Jesus is born. Angels appear to shepherds. Support the show at Patreon. https://www.patreon.com/storymaster Find us at https://www.oneyearholybible.com/ Join our Facebook group for further discussion: https://www.facebook.com/biblein1yearpodcast Numbers 5:11-31 Numbers 6: 1-26 Luke 2:1-20 Proverbs 7:6-20 You're listening to the "Holy Bible In 1 Year: Dramatized" with Master Storyteller, Michael Wood. Featuring the Holy Bible Easy-to-Read version and used by permission from Bible League International. --- Send in a voice message: https://anchor.fm/1yearbible/message

Numbers 5-6 cheating wives and Nazarites

We will be covering a wide variety of subjects in this week's podcast teaching-- since we are moving through five chapters-- most of which still deal with the preparation that the Israelites went through before Leaving Sinai. We'll be covering everything from husbands suspecting their wives are cheating-- to the law of the Nazarite-- to the cloud and pillar of fire that would guide the Israelites on their journey to the promised land. Needless to say, there are many wonderful things for us to learn in today's teaching.  

Many have wondered why Paul took the counsel of James and went in to the Temple with four Nazarites to complete their vow. Some believed Paul was wrong in doing this- some believed it was fine.-Did Paul sin- What was the real reason Paul took part in a ceremonial part of the Law-

1 Thus saith the LORD; For three transgressions of Moab, and for four, I will not turn away the punishment thereof; because he burned the bones of the king of Edom into lime: 2 But I will send a fire upon Moab, and it shall devour the palaces of Kirioth: and Moab shall die with tumult, with shouting, and with the sound of the trumpet: 3 And I will cut off the judge from the midst thereof, and will slay all the princes thereof with him, saith the LORD. 4 Thus saith the LORD; For three transgressions of Judah, and for four, I will not turn away the punishment thereof; because they have despised the law of the LORD, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked: 5 But I will send a fire upon Judah, and it shall devour the palaces of Jerusalem. 6 Thus saith the LORD; For three transgressions of Israel, and for four, I will not turn away the punishment thereof; because they sold the righteous for silver, and the poor for a pair of shoes; 7 That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the same maid, to profane my holy name: 8 And they lay themselves down upon clothes laid to pledge by every altar, and they drink the wine of the condemned in the house of their god. 9 Yet destroyed I the Amorite before them, whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath. 10 Also I brought you up from the land of Egypt, and led you forty years through the wilderness, to possess the land of the Amorite. 11 And I raised up of your sons for prophets, and of your young men for Nazarites. Is it not even thus, O ye children of Israel? saith the LORD. 12 But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not. 13 Behold, I am pressed under you, as a cart is pressed that is full of sheaves. 14 Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself: 15 Neither shall he stand that handleth the bow; and he that is swift of foot shall not deliver himself: neither shall he that rideth the horse deliver himself. 16 And he that is courageous among the mighty shall flee away naked in that day, saith the LORD.

www.RedLetterMin.com

“All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk.” — Numbers 6:4 Nazarites had taken, among other vows, one which debarred them from the use of wine. In order that they might not violate the obligation, they were forbidden to […]

This week, we talk about water that's maybe poison, maybe magic, and maybe an abortifacient! But maybe just water. Also, we discuss people who are built-in societal dissenters because they're straight-edge genderqueer punks with long hair — I mean, nazarites who have taken a vow not to drink alcohol or cut their hair. Plus, there's a bonus priestly blessing origin story and the same thing 12 times with a different hat. Full transcript here.If you're enjoying our work, you should also check out the work of Black queer Jewish creators, such as...Rabbi Sandra Lawson, including her podcast (sadly no longer running), music, and writing. Anthony Mordechai Tzvi Russell, a Yiddish singer who combines traditional Ashkenazi and African-American musical traditions. You can buy his music here.Michael Twitty has a book called The Cooking Gene about Southern cooking, family, history, identity, and more which you can purchase. He also has a blog here. Chris Harrison writes for the Union for Reform Judaism. His most recent piece is Black Jews are TiredY-Love, a formerly Hasidic rap artist, whose music you can buy here.If you've got spare dollars, we're also donating to our local bail funds and urge you to do the same. Here's another list of Black-run orgs you can donate to (and some other additional resources, such as petitions to sign). You can also give directly to things like this fund for Black trans protesters. Also, a Native youth organization in Minneapolis was damaged and could use some help. Find the Black-owned businesses in your city; here's a list for New York. Plus, Jews for Racial and Economic Justice has a script for NYC about defunding the police that you can adapt for your city, as well as this similar script. Here's an article about the Minneapolis Park Board cutting ties with the police and a petition to end the University of California PD; you can push that where you live. Here's the children's blessing. The book Jaz read is Leadership in the Wilderness by Erica Brown. The strengths of different ages is from Pirkei Avot 5:21. Support us on Patreon! Send us questions or comments at kosherqueers@gmail.com, follow us on Twitter @kosherqueers, and like us on Facebook at Kosher Queers. Our music is by the band Brivele. This week, our audio was edited by Lulav Arnow and our transcript written by Jaz Twersky. Our logo is by Lior Gross, and we are not endorsed by or affiliated with the Orthodox Union.Support the show (http://patreon.com/kosherqueers)

Day 76 of the Holy Bible One Year Challenge. God sets procedures for discovering Adultery. Rules for Nazarites. Jesus is born. Angels appear to shepherds. You can follow along AND support the show by purchasing a copy of the Easy-to-Read Holy Bible from Amazon. Please use this link to purchase: https://amzn.to/2ZVIv8 Join our Facebook group for further discussion: Facebook: https://www.facebook.com/the1yearbiblechallenge Numbers 5:11-31 Numbers 6: 1-26 Luke 2:1-20 Proverbs 7:6-20 You're listening to the "Holy Bible One Year CHALLENGE" with Master Storyteller, Michael Wood. Featuring the Holy Bible Easy-to-Read version and used by permission from Bible League International. --- Send in a voice message: https://anchor.fm/1yearbible/message

Jesus Came And... Offended Many Jesus Came And... Offended Many Ross Tenneson / General The Gospel of Luke / Forgiveness; Gentiles / Luke 4:22–30 Exposition of this passage Summary Exegetical Main Point: Jesus teaches that God is not under obligation to work among the people of Israel but can compassionately save surprising people. Sticky: God will show compassion to whomever he wants to, not to those whom we think he should. Connection (me) I love how welcoming our worship gatherings feel and how welcoming other churches I’ve attended in the past feel. And churches should be the most welcoming places on earth because the gospel is the most welcoming message there ever was. Yet, I confess that in my heart, I have not always had that kind of welcome toward everyone I’ve worshipped with. There are people I have worshipped with that I struggled with liking very much. I even have from time to time not been happy that a person is at the same worship gathering as me. This betrays that I have a sense of bias in my heart where I prefer certain people to be God’s children and not others and it is a favoritism toward myself that I somehow deserve to be there more than they do. Tension (we) Now, may never think these things (or admit we do), yet I want to ask you: Do you sometimes find yourself wishing that God would have saved this person instead of that person? Do you sometimes struggle to rejoice over someone’s salvation (maybe in your community)? Is there someone (maybe someone who wronged you) whom you wouldn’t want God to show mercy to? In our text this evening, Jesus is going to uncover and answer these questions that we all have in our hearts at some level even if they are not at the level of awareness. Pastor Daniel made a good point to me when I was preparing this sermon: since we are all prideful people, there is something offensive to each one of us about God’s grace and mercy. Hopefully Jesus can expose that in our hearts this evening so that he can also heal us. Revelation (God) We get to pick up in this passage where Daniel left off two weeks ago. Jesus, while in his hometown of Nazareth, had finished reading from the scroll of Isaiah about an era of God’s favor that God would bring on his people. Then he makes the astonishing claim that this prophecy was about him. Now, in the rest of this passage, we get to witness how the people in Jesus’s hometown respond to Jesus making these claims. It will be a roller coaster that starts with celebration and ends with attempted murder. Now, our outline this evening will include two simple steps[1]: (1) First, Jesus will share two sayings that describe the situation and hearts of the people of Nazareth (vv. 22-24). [Two Sayings] (2) Second, Jesus will illustrate his point by comparing himself with two prophets from the Old Testament (vv. 25-30) [Two Prophets] Two Sayings (vv. 22-24) Let’s begin then in verse 22, English Standard Version Chapter 4 22 And all spoke well of him and marveled at the gracious words that were coming from his mouth. And they said, “Is not this Joseph’s son?” Jesus’s fellow Nazarites first respond with favor to the things that he said.[2] Perhaps there was a sense of pride that one of their own would speak with such favor to them from God’s word. Yet, that very same fact (that Jesus is one of their own) appears to also produce an alternative response in Jesus’s listeners.[3] Luke captures this reaction in the question they ask: “Is not this Joseph’s son?” While there was joy in Jesus’s claim that the prophecy in Isaiah 61, that the era of God’s favor had arrived, there was skepticism, rejection, and soon to be hostility to the idea that such an extraordinary reality could come from one who seemed so ordinary to them. They may have thought, I remember Jesus when he was this tall. I remember when he became an adult. I remember when he first became a carpenter. How could he fulfill this prophecy of the restoration for us? We will see more and more as we walk through this passage that people’s expectations play a huge role of how they respond to Jesus and his message. For one, since they were familiar with Jesus’s ordinary upbringing, they did not expect him to be a man whom the Lord used mightily and thus rejected him. Jesus was aware of the skeptical objections in their minds and responds to them publically in verse 23,[4] English Standard Version Chapter 4 23 And he said to them, “Doubtless you will quote to me this proverb, ‘ “Physician, heal yourself.” What we have heard you did at Capernaum, do here in your hometown as well.’ ” (A) Now Jesus quotes the first of the two sayings he will refer to in this passage: “Physician, heal yourself.” What does Jesus mean by saying his fellow townspeople will quote to him this saying? Evidently, the residents of Nazareth had heard of great works that Jesus had done in Capernaum of freeing a man from a demon (vv. 31-37). The thought this proverb expresses is that Jesus is under obligation to perform his works among them (in his hometown where he was raised) before he performs them for others.[5] So, in the saying, “Physician, heal yourself,” by “yourself” they actually mean “your hometown.”[6] In other words, Jesus you should do your works here, among we who raised you, before you go and do them elsewhere. There seems to be two things that are going on in their hearts here: (1) Seeing him perform his works among them would give them the proof their skeptical hearts demand.[7] (2) As Jesus’s kin, they saw themselves as more worthy and deserving of his benefits than others and were expressing jealousy of what the other town had experienced.[8] After all, they had probably helped to raise him. It is not difficult for us to begin to expect and believe we deserve certain benefits from God, is it? Likely, we wouldn’t think that way, but our emotions often give us away. I think one of the biggest evidences of this is how easy it is for us to emotionally go off the rails when something does not work out the way we expect or think that it should or the envy we feel towards others when they get what we want. (B) Next, Jesus introduces a second saying to further reveal what is happening in this sequence of events. He says in verse 24, English Standard Version Chapter 4 24 And he said, “Truly, I say to you, no prophet is acceptable in his hometown. When Jesus says “truly” in the beginning of verse 24, he is indicating that what he is about to say demands our attention.[9] What does Jesus mean by “no prophet is acceptable in his hometown?” He means that their familiarity with him, especially in his developmental years, is a stumbling block for them.[10] I think we all get this point: Who here finds that some of the hardest people for you to witness to are family members and friends that you grew up with? Jesus experienced that as well and understands. Anyone who has seen us in a period or season of weakness is prone to use that as an excuse to dismiss us as messengers and avoid the message that we proclaim. For Jesus, it was not a sinful season of weakness they saw, but the ordinary process of growing up and learning new things. Since they were familiar with him as a youth , they were content to continue to think of him that way and dismiss the call to receive him as the one bringing God’s favor. Therefore, Jesus would not do the works he did in Capernaum in his hometown. Now, did you catch what Jesus referred to himself as in this verse? He calls himself a “prophet.” And by referring to himself as a prophet, he characterizes himself as one, who like the prophets before him, experienced rejection from the Hebrew people.[11] Now that we have walked through the two sayings Jesus referred to, now we will take a look at the two prophets he compares himself to. These comparisons will cause the crowd to boil over in their rage and attack Jesus. Two Prophets (vv. 25-30) In order to explain why Jesus won’t do works in his hometown, he compares himself to two Old Testament prophets: Elijah and Elisha. This explanation will almost get Jesus killed. Now, what would Jesus have to say to almost get himself killed by a town of Jewish people he grew up with? Alright, let’s take a look at the first of two prophets to whom Jesus compares his ministry: Elijah. Jesus says in verses 25 and 26, English Standard Version Chapter 4 25 But in truth, I tell you, there were many widows in Israel in the days of Elijah, when the heavens were shut up three years and six months, and a great famine came over all the land, 26 and Elijah was sent to none of them but only to Zarephath, in the land of Sidon, to a woman who was a widow. This story refers back to the story of the prophet Elijah in 1 Kings 17. At that time, Ahab, king of Israel, had abandoned worshipping God and instead worshipped the false God Baal. Sadly, much of the rest of the nation follows suit. As a result, God inflicted the land with a drought for a period of about three years. And during that drought, God did not send Elijah to work among the people of Israel. Instead, he shockingly send him to a widow in the city of Zarephath, which was a pagan city outside of Israel.[12] She lived in a place that in the Old Testament was geographically far from God. God used Elijah to give this widow a miraculous source of food. Jesus makes a piercing point here: “Although there were many widows in Israel, God sent Elijah to none of them but only to Zarephath.” No Jewish person would have expected God to do this— to favor someone in an unbelieving nation rather than the Jewish nation. It would have, in fact, been offensive to them that a gentile would receive mercy before they would. Worse than that, Jesus is comparing them to the faithless Israelites in Elijah’s day whom God passed over.[13] What important truth does this reveal to us about God? God does not act according to our expectations of what we think he should do. I have seen God save a handful of people in my life, and guess what? He never asked me beforehand if I thought it was a good idea.[14] We have to get used to the idea that God shows mercy to whomever he wants to and some people we think should believe won’t and some people we think shouldn’t believe will. This passage is a warning against limiting God’s mercy and ever assuming there is a kind of person God wouldn’t save. Later in Luke, Jesus shares a story about a son who leaves his Father and his household and squanders his inheritance in reckless living. After running out of money, he returns home in shame. He expects his father to take him back, not as a son, but as a hired worker: that would fit with what he deserves. Yet, as his Father sees him approaching from afar, he runs to embrace him. He puts a robe and a ring on him and throws him a feast to welcome him back as a son. When God shows someone mercy, which he does everyday, it is this kind of over-the-top, scandalous event. How does his older brother respond? He gets upset and jealous that his little brother who squandered his inheritance would come back and get another share. He is offended at his father’s mercy toward his brother. This is how the people of Nazareth were responding, and this passage is warning to us not to respond this way. Here is one way I was convicted while preparing: Do you like me tend to think that there are certain people (or kinds of people) that God won’t save or even that you don’t necessarily want him to save? I have a younger brother whom probably none of you have met yet and who seems to have no interest in the things of the Lord. A lot of days, I have a small expectation that God will save him because he seems so far from God. And I noticed that when I have a small expectation God will save someone, they tend to drop out of my prayer life. Is there someone you have stopped praying for because you have a small expectation that God will save them? If we pause and think about that, it is actually us subtly assuming that God will work according to the way we expect him to work. Also, is there a person or a kind of person whom intellectually you would say you want them to know Jesus and belong here, but emotionally you are not there? This text is calling us to repent of that and to pray for and love those we just don’t tend to like. God is not going to withhold new life from someone because you or I don’t like that person. We must not be like the people of Nazareth and oppose God working in someone else’s life (and just to be clear, indifference and disengagement when God has put someone in our path is opposition, when you are sensing a burden or seeing a clear opportunity to witness to someone and you won’t). Again, I believe that when we shy away from praying for a particular person, it is an indication our hearts are in this place. Then, Luke brings up another example of God’s work through another prophet, Elijah’s student, Elisha: English Standard Version Chapter 4 27 And there were many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed, but only Naaman the Syrian.” Leprosy is a disease that destroys your skin and having that disease would make you unclean and unable to enter the temple in the Old Testament. Again, the same sequence of events unfolds: God passes over his rebellious people and he shows mercy to a foreigner. Yet, he is not just any foreigner. He was the general of the Syrian army— a historic enemy of Israel’s. Syria was not only a different culture from Israel, it was a hostile one. This text is also a call to cultural humility for all of us (God will not only save particular people we don’t expect, but kinds of people we don’t expect). This text anticipates the reality that the gospel spread outside the mono-cultural Israel to the multi-cultural nations.[15] It’s a miracle that I am standing here preaching Christ to you today considering my ancestral roots. I know I have a Scandinavian Lutheran background of nice church people, but if you go back far enough, I descend from warring, pillaging idolaters. There is no people group or cultural group in the Twin Cities we should not expect to be apart of All Peoples Church one day. And we need to pray, fast, and evangelize until this is the case. We must not prefer or welcome people from one culture over another because we think that one culture is more likely to respond to the gospel than another. To have that perspective is to subtly adopt the viewpoint of the people of Nazareth. Our response to others whom we perceive as far from God can reveal if we think we are more deserving or proper for God to save. Shying away from certain people or kinds of people reveals a sense of favoritism towards ourselves. Truly believing that we have no worthiness of our own and that our only claim to God’s favor is the blood of Christ will overflow in us going to difficult people. After Jesus had said these things and exposed their sinful hearts, the people of Nazareth had had enough. Verse 28 describes how they respond, English Standard Version Chapter 4 28 When they heard these things, all in the synagogue were filled with wrath. 29 And they rose up and drove him out of the town and brought him to the brow of the hill on which their town was built, so that they could throw him down the cliff. In the process of hearing Jesus saying these things, Jesus’s relatives and neighbors become so enraged they attempt to kill him. What was it about what Jesus said that drove them to this point? Let’s try to put together all of the pieces to make this clear. Jesus says to those with whom he grew up among that they have rejected him. He goes further and identifies himself as a prophet who, like the other prophets in Israel’s history, faces rejection. He then characterizes the situation as similar to the era of Elijah and Elisha in that the people of Nazareth were unbelievers in God like the Israelites of that day. And because of their unbelief, Jesus was going to go elsewhere to work miracles and preach the good news.[16] And those whom they thought to be inferior to themselves would receive the blessings they thought Jesus was obligated to share with them. The weight of this truth and conviction should have humbled them and brought them to repentance; instead, they lost control and tried to kill Jesus. The point in all of this is that God will show compassion to whomever he wants to, not to those whom we think he should.[17] Therefore, our lives, our affections, and our mission should show no sort of favoritism to certain people or kinds of people. In fact, we should look for opportunities to connect with and share Jesus with the people who seem least likely on the surface to respond to Jesus— stories like these show that these are the kinds of people Jesus delights to save. That’s why our mission statement says we want to help others follow Jesus, especially those far from God. Application (us) What does this story have to say to you if you are not yet a follower of Jesus? Perhaps you are here today and you can identify with the widow of Zarephath. She was lonely (she had no husband) and overwhelmed (she had the burden of raising her kids). More than that, she was hungry. Yet, perhaps your hunger is not as much of a hunger for bread as a spiritual hunger. You know there is something missing, you know you long for more than what this world has offered you. Just like God used Elijah to give her an everlasting supply of bread and oil, Jesus will give you everlasting satisfaction for your deepest needs if you will come to him. Do you feel like you have done too much wrong for him to welcome you? Elijah’s going to this widow from an unbelieving city, a city in which the residents were far from God, shows that there is no one too far from him to receive his mercy. He will have you just as you are. The only remaining question is: will you have him? On the other hand, maybe you are more like Naaman the Syrian general. He came to the land of Israel and the prophet Elisha to seek healing for his skin disease of leprosy. He didn’t fully understand Elisha’s instructions to be healed of his leprosy. He almost refused with agner to do what the prophet had said. But in the end, his servant convinced him to do it anyway. And guess what? He was healed. Maybe you do not consider yourself religious or don’t have a religious background. Maybe Jesus sounds nice, but following him just doesn’t make much sense to you: this is not what you are used to. God didn’t heal Naaman because he fully grasped God’s plan or it was familiar to him. He saved Namaan because he followed God’s plan anyway. And what is God’s plan for you? That you would believe in the Lord Jesus and receive his sacrifice for you on the cross. That just as God used the Jordan to cleanse Naaman’s skin of leprosy, he would use the blood of Jesus to heal your sin and forgive you completely. How is it possible for God to heal and forgive all these different kinds of people? Widows from Zarephath, generals from Syria, and every sinner who sits here today? Verse 30 says, English Standard Version Chapter 4 30 But passing through their midst, he went away. While in this instance Jesus avoided dying at the hands of sinful men and women, this event foreshadows a future event.[18] Three short years later, a mob would lay hands on the Lord Jesus again. Instead of passing through their midst, he would allow himself to suffer death by crucifixion. What is his reason? To pay for the sins of any who would come to him. To pay for the sins of even those who are far from God and whom we least of all expect to join us here praising Jesus. To pay for the sins of our Somali neighbors who would believe, our lbgt neighbors who would believe, of our poor and drug addicted neighbors who would believe, and of those in our lives who are especially hard to be patient with and to be around. Perhaps you are here today and have not yet followed Jesus. I invite you before you leave this room with: repent and believe and become his child. Please speak with me or any of our member to learn how you can do this. Imagination (We) How would our community grow if we believed these things? I believe there will be a chain reaction if we have a gospel message as radical as the one Jesus presents in this text. If we believe God will save those who are far from him, we must pray for those who are far from him. If we pray from those who are far from him, we will feel an inclination to take steps towards those who are far from him, if we take steps towards those who are far from God, some will hear the gospel through us and believe. Then, our community will become more and more a group of surprising people to be together in one family. All of this starts with believing that Jesus radically saves unexpected people. Glorification (Jesus) Verse 30 ends by saying Jesus “went away.” That word that verb comes from will appear a handful of times in Luke. It is framing Jesus as on a journey toward Jerusalem where he will solve the greatest problem facing humanity: our broken relationship with God. Here we have taken the first few steps of that journey with Jesus and already we have seen that he is a great and glorious savior. He is a savior we did not anticipate or expect who save those we don’t anticipate or expect him to save. He shocks and amazes in the ways how he redeems. And we will have to keep walking through this gospel together with Jesus to see him rescue and save all these different kinds of people. [1] Green, J. B. (1997). The Gospel of Luke (p. 216). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. [2][2] Green, J. B. (1997). The Gospel of Luke (p. 216). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. [3] Marshall, I. H. (1978). The Gospel of Luke: a commentary on the Greek text (p. 186). Exeter: Paternoster Press. [4] John Calvin, Harmony of Matthew, Mark, Luke, trans. David W. Rev. William Pringle, vol. 1, Calvin’s Commentaries 23 Volume Set (Grand Rapids, Michigan: Baker Books, 2009), 231. [5] John Calvin, Harmony of Matthew, Mark, Luke, trans. David W. Rev. William Pringle, vol. 1, Calvin’s Commentaries 23 Volume Set (Grand Rapids, Michigan: Baker Books, 2009), 232. [6] Marshall, I. H. (1978). The Gospel of Luke: a commentary on the Greek text (p. 187). Exeter: Paternoster Press. [7] Cf. Bock, D. L. (1996). Luke (pp. 137–138). Grand Rapids, MI: Zondervan Publishing House. [8] Marshall, I. H. (1978). The Gospel of Luke: a commentary on the Greek text (p. 187). Exeter: Paternoster Press. [9] Marshall, I. H. (1978). The Gospel of Luke: a commentary on the Greek text (p. 187). Exeter: Paternoster Press. [10] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 103). Oak Harbor, WA: Logos Research Systems, Inc. [11] Bock, D. L. (1996). Luke (p. 138). Grand Rapids, MI: Zondervan Publishing House. [12] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 103). Oak Harbor, WA: Logos Research Systems, Inc. [13] Bock, D. L. (1996). Luke (p. 138). Grand Rapids, MI: Zondervan Publishing House. [14] John Calvin, Harmony of Matthew, Mark, Luke, trans. David W. Rev. William Pringle, vol. 1, Calvin’s Commentaries 23 Volume Set (Grand Rapids, Michigan: Baker Books, 2009), 234. [15] Schreiner, T. R. (2013). The King in His Beauty: A Biblical Theology of the Old and New Testaments (p. 494). Grand Rapids, MI: Baker Academic. [16] John Calvin, Harmony of Matthew, Mark, Luke, trans. David W. Rev. William Pringle, vol. 1, Calvin’s Commentaries 23 Volume Set (Grand Rapids, Michigan: Baker Books, 2009), 234. [17] Cf. Spurgeon, C. H. (1907). The Rule of Grace. In The Metropolitan Tabernacle Pulpit Sermons (Vol. 53, p. 501). London: Passmore & Alabaster [18] Bovon, F., & Koester, H. (2002). Luke 1: a commentary on the Gospel of Luke 1:1–9:50 (p. 156). Minneapolis, MN: Fortress Press.

This episode continues the deep dive into the Book of Numbers, again focusing on a few of the people and things uncovered in the text. This week I work through the group known as the Nazarites, essentially people who took a vow to avoid alcohol, not cut their hair, and avoid dead bodies. Why would they do this? Finally, I cover the creation and evolution of the Israelite Sanhedrin, the council of judges that served as the supreme court of their land. Listen to learn. After listening, let me know what you think.

Trampling Under Foot God's Grace --Amos 2-6-16----- We must remain as holy and humble servants of the Great God of the Universe--------Israel did not remain holy and humble servants.----1. They trampled under foot the poor, needy and defenseless. Vs. 6-7a-- A. They sold the poor into slavery v.6-- B. They oppressed the weak, poor and helpless V.7-- C. They abused the defenseless. V.7b--2. They trampled under feet God's alter, name and His grace. V.7-12-- A. They profaned God's name. V. 7-- B. They took garments and wine from the poor. -- C. They trampled the grace of God. -- 1- Destroyed the enemy v.9-- 2- He redeemed from Egypt v.10-- 3- He cared for them in the wilderness v.10-- 4- He gave them spiritual leaders v.11-- a- They corrupted the Nazarites v.12a-- b- They commanded the prophets not to prophesy v.12b

In this episode Pastor Jason continues navigating the New Era through the narrow way. Throughout scripture when a New Era was dawning the Lord raised up Nazarites to help usher it in. In this New Era there is cry to answer the Nazarite call that will confront a narcissistic mentality.Support the show (https://app.easytithe.com/App/Giving/remnantfire)

First Christians were Jews; Only a minority understood Christ; Christ warned many would not follow Him (but say they are Christians); Do YOU know what Christ said?; "Word of God" is much more than what's in the bible; When you discover you're wrong, you can do something about it; Look at all things anew; Make room for Holy Spirit in your heart and mind; Without Holy Spirit you will live in darkness; Humility!; Compartmentalizing self; Sitting in Tens, Hundreds and Thousands as Christ commanded; Epistles are specific to recipients; Religious pious duty - taking care of one another through freewill; Caesar coming-to-power stories; Welfare system their salvation in time of need; John the Baptist raised with Nazarites; Carob (not locusts) and wild honey; Do you know what Jesus would do?; Had they known Moses they would know Jesus; Gender dysphoria; Historically three generations before collapse of society; New History books; Polybius' warning 150BC; Children not being taught history by their grandparents; Republic vs Democracy; Lifting your veil = seeing with new eyes; 2 Corinthians 10 - casting down imagination and disobedience; Covetous have no inheritance in the kingdom of God; Fruits of flesh vs spirit; Examples of bizarre behavior; Strong delusion; Receiving revelation; Why Adam and Eve fled the garden; Accepting the real Jesus; Modern churches worship imaginations; This IS our home - magnify Christ HERE; Kingdom of Heaven at hand; People imagining they know Christ, often relying on instruction from men; Might believe a lie; Know Christ from revelation - Church built upon this; "Transferism"; Messiah is a capitalist; Can't drain the swamp when no one is willing to pull the plug; Charity or Tyranny; God doesn't owe you salvation; Showing fruits of spirit (works) evidence of salvation; Facing the truth; Open your mind to what you know that just ain't so; Best way to hear others is the way Christ commanded; Our "Authority" (2 Cor 10:8) = "exousia", aka "liberty"/right to choose; You have liberty of freely assembling and live Christ's "way" - right now!; Leaving out any truth makes it a lie; Early Church owned all things common; No exercising authority; Love requires sacrifice; Paul telling how the kingdom works; Denominator of Christianity = Christ; Not about outward appearance; "without our measure" - examine self; Why Christians persecuted?; Commandments not done away with; Religion spotted by the world will lose authority; Modern culture not know what a family is; Extra commands for ministers; Difference between ministers (Church) and laity (People); Paul running international welfare system; Modern churches go to the world; Early church was organized; Feeding 5000 miracle explained; Think a different way; "Glory" = giving credit; You have right to choose to let Holy Spirit into you; Covetous practices are contrary to Christ; HHC Books free online; Persevere in commands of Christ; 2 Corinthians 11 full of metaphors; More next time.

Samson was one of three men identified in Scripture as Nazarites. His calling was a holy one. Yet big vows are often broken by small compromises. Today we see how this strong man failed to keep the vow he had made to God.

Samson was one of three men identified in Scripture as Nazarites. His calling was a holy one. Yet big vows are often broken by small compromises. Today we see how this strong man failed to keep the vow he had made to God.

Although God had offered the nation of Israel a continual stream of grace they rejected it. He gave them people to pronounce His word to them in the form of Nazarites and prophets, and yet they rejected them both. In this lesson we see what a Nazarite is, and how this relates to our spiritual life as believers today. We also see the importance of receiving and understanding God's word.

Day 45 of the podcast, reading Numbers 5-6 NET, read along at: https://netbible.org/bible/Numbers+5-6/ This is day 45 of our journey. The book of Numbers continues with additional laws, rituals, and descriptions of God's favor. The Lord speaks to Moses and describes a test for suspected infidelity and describes the consequences of the sin for the woman involved. We will learn about the Nazarite vows. Nazarite means "consecrated one" and was a special vow that a man or woman could make to the Lord that would set them apart as His servant. While this is the first mention of the Nazarite vow in the Bible...it certainly isn't the last. Numbers 6 sets the stage for us to better understand two important Nazarites, Samson and Samuel, that we will meet later in our journey. Join me in Numbers 5-6 to see God continue to govern and instruct His people. Key verses: Numbers 5:10 Every man’s holy things will be his; whatever any man gives the priest will be his.’” Numbers 6:24-26 “The Lord bless you and protect you; 25 The Lord make his face to shine upon you,and be gracious to you; 26 The Lord lift up his countenance upon you and give you peace.”’ All Scriptures are from the NET.

Rob Sharps teaches on the significance of Nazarites along with a challenge to live a Nazarite lifestyle.

  Congratulations be upon you, Theophiloi! So remember how last week, we had our longest episode ever? Well, your boys done did it again. We went so deep into the Gospel of Matthew that we wound up recording for well over two hours, which means it's time for our very first two-part episode! Join us as we go about 40 minutes before we actually get into scripture, largely because we're busy talking about hypothetical gospels, reviewing the major motion picture The Star, and settling this whole .gif thing once and for all. Topics of discussion: Benito's anxiety, Chris's anxiety, the Pharisees, the Begats, the Synoptic Problem, Q, M, L, the Two Source Hypothesis, the Four Source Hypothesis, the Farrer-Goulder-Goodacre theory, Luke's anti-wizard agenda, three secret wizards, an entire litany of source theories that we don't talk about because nobody wants to be here all day, the Marcion Manhunter, the linage of Jesus and how it's actually the lineage of Joseph, an unsurprising Hellboy appearance and debate, Nazarenes vs. Nazarites vs. Nazoreans, Mary's virginity and Jesus's four brothers and two sisters, what happens to Jesus's birthday presents, how many infants is it okay to kill, Satan Bells, the Sermon on the Mount, the Beatitudes, and some bad news for me, personally.

Hope City House of Prayer

Hope City House of Prayer

Hope City House of Prayer

Hope City House of Prayer

Hope City House of Prayer

Hope City House of Prayer

John the Baptist 135:0.1 (1496.1) JOHN the Baptist was born March 25, 7 B.C., in accordance with the promise that Gabriel made to Elizabeth in June of the previous year. For five months Elizabeth kept secret Gabriel’s visitation; and when she told her husband, Zacharias, he was greatly troubled and fully believed her narrative only after he had an unusual dream about six weeks before the birth of John. Excepting the visit of Gabriel to Elizabeth and the dream of Zacharias, there was nothing unusual or supernatural connected with the birth of John the Baptist. 135:0.2 (1496.2) On the eighth day John was circumcised according to the Jewish custom. He grew up as an ordinary child, day by day and year by year, in the small village known in those days as the City of Judah, about four miles west of Jerusalem. 135:0.3 (1496.3) The most eventful occurrence in John’s early childhood was the visit, in company with his parents, to Jesus and the Nazareth family. This visit occurred in the month of June, 1 B.C., when he was a little over six years of age. 135:0.4 (1496.4) After their return from Nazareth John’s parents began the systematic education of the lad. There was no synagogue school in this little village; however, as he was a priest, Zacharias was fairly well educated, and Elizabeth was far better educated than the average Judean woman; she was also of the priesthood, being a descendant of the “daughters of Aaron.” Since John was an only child, they spent a great deal of time on his mental and spiritual training. Zacharias had only short periods of service at the temple in Jerusalem so that he devoted much of his time to teaching his son. 135:0.5 (1496.5) Zacharias and Elizabeth had a small farm on which they raised sheep. They hardly made a living on this land, but Zacharias received a regular allowance from the temple funds dedicated to the priesthood. 1. John Becomes a Nazarite 135:1.1 (1496.6) John had no school from which to graduate at the age of fourteen, but his parents had selected this as the appropriate year for him to take the formal Nazarite vow. Accordingly, Zacharias and Elizabeth took their son to Engedi, down by the Dead Sea. This was the southern headquarters of the Nazarite brotherhood, and there the lad was duly and solemnly inducted into this order for life. After these ceremonies and the making of the vows to abstain from all intoxicating drinks, to let the hair grow, and to refrain from touching the dead, the family proceeded to Jerusalem, where, before the temple, John completed the making of the offerings which were required of those taking Nazarite vows. 135:1.2 (1496.7) John took the same life vows that had been administered to his illustrious predecessors, Samson and the prophet Samuel. A life Nazarite was looked upon as a sanctified and holy personality. The Jews regarded a Nazarite with almost the respect and veneration accorded the high priest, and this was not strange since Nazarites of lifelong consecration were the only persons, except high priests, who were ever permitted to enter the holy of holies in the temple. 135:1.3 (1497.1) John returned home from Jerusalem to tend his father’s sheep and grew up to be a strong man with a noble character. 135:1.4 (1497.2) When sixteen years old, John, as a result of reading about Elijah, became greatly impressed with the prophet of Mount Carmel and decided to adopt his style of dress. From that day on John always wore a hairy garment with a leather girdle. At sixteen he was more than six feet tall and almost full grown. With his flowing hair and peculiar mode of dress he was indeed a picturesque youth. And his parents expected great things of this their only son, a child of promise and a Nazarite for life. 2. The Death of Zacharias 135:2.1 (1497.3) After an illness of several months Zacharias died in July, A.D. 12, when John was just past eighteen years of age. This was a time of great embarrassment to John since the Nazarite vow forbade contact with the dead, even in one’s own family. Although John had endeavored to comply with the restrictions of his vow regarding contamination by the dead, he doubted that he had been wholly obedient to the requirements of the Nazarite order; therefore, after his father’s burial he went to Jerusalem, where, in the Nazarite corner of the women’s court, he offered the sacrifices required for his cleansing. 135:2.2 (1497.4) In September of this year Elizabeth and John made a journey to Nazareth to visit Mary and Jesus. John had just about made up his mind to launch out in his lifework, but he was admonished, not only by Jesus’ words but also by his example, to return home, take care of his mother, and await the “coming of the Father’s hour.” After bidding Jesus and Mary good-bye at the end of this enjoyable visit, John did not again see Jesus until the event of his baptism in the Jordan. 135:2.3 (1497.5) John and Elizabeth returned to their home and began to lay plans for the future. Since John refused to accept the priest’s allowance due him from the temple funds, by the end of two years they had all but lost their home; so they decided to go south with the sheep herd. Accordingly, the summer that John was twenty years of age witnessed their removal to Hebron. In the so-called “wilderness of Judea” John tended his sheep along a brook that was tributary to a larger stream which entered the Dead Sea at Engedi. The Engedi colony included not only Nazarites of lifelong and time-period consecration but numerous other ascetic herdsmen who congregated in this region with their herds and fraternized with the Nazarite brotherhood. They supported themselves by sheep raising and from gifts which wealthy Jews made to the order. 135:2.4 (1497.6) As time passed, John returned less often to Hebron, while he made more frequent visits to Engedi. He was so entirely different from the majority of the Nazarites that he found it very difficult fully to fraternize with the brotherhood. But he was very fond of Abner, the acknowledged leader and head of the Engedi colony. 3. The Life of a Shepherd 135:3.1 (1497.7) Along the valley of this little brook John built no less than a dozen stone shelters and night corrals, consisting of piled-up stones, wherein he could watch over and safeguard his herds of sheep and goats. John’s life as a shepherd afforded him a great deal of time for thought. He talked much with Ezda, an orphan lad of Beth-zur, whom he had in a way adopted, and who cared for the herds when he made trips to Hebron to see his mother and to sell sheep, as well as when he went down to Engedi for Sabbath services. John and the lad lived very simply, subsisting on mutton, goat’s milk, wild honey, and the edible locusts of that region. This, their regular diet, was supplemented by provisions brought from Hebron and Engedi from time to time. 135:3.2 (1498.1) Elizabeth kept John posted about Palestinian and world affairs, and his conviction grew deeper and deeper that the time was fast approaching when the old order was to end; that he was to become the herald of the approach of a new age, “the kingdom of heaven.” This rugged shepherd was very partial to the writings of the Prophet Daniel. He read a thousand times Daniel’s description of the great image, which Zacharias had told him represented the history of the great kingdoms of the world, beginning with Babylon, then Persia, Greece, and finally Rome. John perceived that already was Rome composed of such polyglot peoples and races that it could never become a strongly cemented and firmly consolidated empire. He believed that Rome was even then divided, as Syria, Egypt, Palestine, and other provinces; and then he further read “in the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed. And this kingdom shall not be left to other people but shall break in pieces and consume all these kingdoms, and it shall stand forever.” “And there was given him dominion and glory and a kingdom that all peoples, nations, and languages should serve him. His dominion is an everlasting dominion, which shall not pass away, and his kingdom never shall be destroyed.” “And the kingdom and dominion and the greatness of the kingdom under the whole heaven shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.” 135:3.3 (1498.2) John was never able completely to rise above the confusion produced by what he had heard from his parents concerning Jesus and by these passages which he read in the Scriptures. In Daniel he read: “I saw in the night visions, and, behold, one like the Son of Man came with the clouds of heaven, and there was given him dominion and glory and a kingdom.” But these words of the prophet did not harmonize with what his parents had taught him. Neither did his talk with Jesus, at the time of his visit when he was eighteen years old, correspond with these statements of the Scriptures. Notwithstanding this confusion, throughout all of his perplexity his mother assured him that his distant cousin, Jesus of Nazareth, was the true Messiah, that he had come to sit on the throne of David, and that he (John) was to become his advance herald and chief support. 135:3.4 (1498.3) From all John heard of the vice and wickedness of Rome and the dissoluteness and moral barrenness of the empire, from what he knew of the evil doings of Herod Antipas and the governors of Judea, he was minded to believe that the end of the age was impending. It seemed to this rugged and noble child of nature that the world was ripe for the end of the age of man and the dawn of the new and divine age — the kingdom of heaven. The feeling grew in John’s heart that he was to be the last of the old prophets and the first of the new. And he fairly vibrated with the mounting impulse to go forth and proclaim to all men: “Repent! Get right with God! Get ready for the end; prepare yourselves for the appearance of the new and eternal order of earth affairs, the kingdom of heaven.” 4. The Death of Elizabeth 135:4.1 (1499.1) On August 17, A.D. 22, when John was twenty-eight years of age, his mother suddenly passed away. Elizabeth’s friends, knowing of the Nazarite restrictions regarding contact with the dead, even in one’s own family, made all arrangements for the burial of Elizabeth before sending for John. When he received word of the death of his mother, he directed Ezda to drive his herds to Engedi and started for Hebron. 135:4.2 (1499.2) On returning to Engedi from his mother’s funeral, he presented his flocks to the brotherhood and for a season detached himself from the outside world while he fasted and prayed. John knew only of the old methods of approach to divinity; he knew only of the records of such as Elijah, Samuel, and Daniel. Elijah was his ideal of a prophet. Elijah was the first of the teachers of Israel to be regarded as a prophet, and John truly believed that he was to be the last of this long and illustrious line of the messengers of heaven. 135:4.3 (1499.3) For two and a half years John lived at Engedi, and he persuaded most of the brotherhood that “the end of the age was at hand”; that “the kingdom of heaven was about to appear.” And all his early teaching was based upon the current Jewish idea and concept of the Messiah as the promised deliverer of the Jewish nation from the domination of their gentile rulers. 135:4.4 (1499.4) Throughout this period John read much in the sacred writings which he found at the Engedi home of the Nazarites. He was especially impressed by Isaiah and by Malachi, the last of the prophets up to that time. He read and reread the last five chapters of Isaiah, and he believed these prophecies. Then he would read in Malachi: “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord; and he shall turn the hearts of the fathers toward the children and the hearts of the children toward their fathers, lest I come and smite the earth with a curse.” And it was only this promise of Malachi that Elijah would return that deterred John from going forth to preach about the coming kingdom and to exhort his fellow Jews to flee from the wrath to come. John was ripe for the proclamation of the message of the coming kingdom, but this expectation of the coming of Elijah held him back for more than two years. He knew he was not Elijah. What did Malachi mean? Was the prophecy literal or figurative? How could he know the truth? He finally dared to think that, since the first of the prophets was called Elijah, so the last should be known, eventually, by the same name. Nevertheless, he had doubts, doubts sufficient to prevent his ever calling himself Elijah. 135:4.5 (1499.5) It was the influence of Elijah that caused John to adopt his methods of direct and blunt assault upon the sins and vices of his contemporaries. He sought to dress like Elijah, and he endeavored to talk like Elijah; in every outward aspect he was like the olden prophet. He was just such a stalwart and picturesque child of nature, just such a fearless and daring preacher of righteousness. John was not illiterate, he did well know the Jewish sacred writings, but he was hardly cultured. He was a clear thinker, a powerful speaker, and a fiery denunciator. He was hardly an example to his age, but he was an eloquent rebuke. 135:4.6 (1499.6) At last he thought out the method of proclaiming the new age, the kingdom of God; he settled that he was to become the herald of the Messiah; he swept aside all doubts and departed from Engedi one day in March of A.D. 25 to begin his short but brilliant career as a public preacher. 5. The Kingdom of God 135:5.1 (1500.1) In order to understand John’s message, account should be taken of the status of the Jewish people at the time he appeared upon the stage of action. For almost one hundred years all Israel had been in a quandary; they were at a loss to explain their continuous subjugation to gentile overlords. Had not Moses taught that righteousness was always rewarded with prosperity and power? Were they not God’s chosen people? Why was the throne of David desolate and vacant? In the light of the Mosaic doctrines and the precepts of the prophets the Jews found it difficult to explain their long-continued national desolation. 135:5.2 (1500.2) About one hundred years before the days of Jesus and John a new school of religious teachers arose in Palestine, the apocalyptists. These new teachers evolved a system of belief that accounted for the sufferings and humiliation of the Jews on the ground that they were paying the penalty for the nation’s sins. They fell back onto the well-known reasons assigned to explain the Babylonian and other captivities of former times. But, so taught the apocalyptists, Israel should take heart; the days of their affliction were almost over; the discipline of God’s chosen people was about finished; God’s patience with the gentile foreigners was about exhausted. The end of Roman rule was synonymous with the end of the age and, in a certain sense, with the end of the world. These new teachers leaned heavily on the predictions of Daniel, and they consistently taught that creation was about to pass into its final stage; the kingdoms of this world were about to become the kingdom of God. To the Jewish mind of that day this was the meaning of that phrase — the kingdom of heaven — which runs throughout the teachings of both John and Jesus. To the Jews of Palestine the phrase “kingdom of heaven” had but one meaning: an absolutely righteous state in which God (the Messiah) would rule the nations of earth in perfection of power just as he ruled in heaven — “Your will be done on earth as in heaven.” 135:5.3 (1500.3) In the days of John all Jews were expectantly asking, “How soon will the kingdom come?” There was a general feeling that the end of the rule of the gentile nations was drawing near. There was present throughout all Jewry a lively hope and a keen expectation that the consummation of the desire of the ages would occur during the lifetime of that generation. 135:5.4 (1500.4) While the Jews differed greatly in their estimates of the nature of the coming kingdom, they were alike in their belief that the event was impending, near at hand, even at the door. Many who read the Old Testament literally looked expectantly for a new king in Palestine, for a regenerated Jewish nation delivered from its enemies and presided over by the successor of King David, the Messiah who would quickly be acknowledged as the rightful and righteous ruler of all the world. Another, though smaller, group of devout Jews held a vastly different view of this kingdom of God. They taught that the coming kingdom was not of this world, that the world was approaching its certain end, and that “a new heaven and a new earth” were to usher in the establishment of the kingdom of God; that this kingdom was to be an everlasting dominion, that sin was to be ended, and that the citizens of the new kingdom were to become immortal in their enjoyment of this endless bliss. 135:5.5 (1500.5) All were agreed that some drastic purging or purifying discipline would of necessity precede the establishment of the new kingdom on earth. The literalists taught that a world-wide war would ensue which would destroy all unbelievers, while the faithful would sweep on to universal and eternal victory. The spiritists taught that the kingdom would be ushered in by the great judgment of God which would relegate the unrighteous to their well-deserved judgment of punishment and final destruction, at the same time elevating the believing saints of the chosen people to high seats of honor and authority with the Son of Man, who would rule over the redeemed nations in God’s name. And this latter group even believed that many devout gentiles might be admitted to the fellowship of the new kingdom. 135:5.6 (1501.1) Some of the Jews held to the opinion that God might possibly establish this new kingdom by direct and divine intervention, but the vast majority believed that he would interpose some representative intermediary, the Messiah. And that was the only possible meaning the term Messiah could have had in the minds of the Jews of the generation of John and Jesus. Messiah could not possibly refer to one who merely taught God’s will or proclaimed the necessity for righteous living. To all such holy persons the Jews gave the title of prophet. The Messiah was to be more than a prophet; the Messiah was to bring in the establishment of the new kingdom, the kingdom of God. No one who failed to do this could be the Messiah in the traditional Jewish sense. 135:5.7 (1501.2) Who would this Messiah be? Again the Jewish teachers differed. The older ones clung to the doctrine of the son of David. The newer taught that, since the new kingdom was a heavenly kingdom, the new ruler might also be a divine personality, one who had long sat at God’s right hand in heaven. And strange as it may appear, those who thus conceived of the ruler of the new kingdom looked upon him not as a human Messiah, not as a mere man, but as “the Son of Man” — a Son of God — a heavenly Prince, long held in waiting thus to assume the rulership of the earth made new. Such was the religious background of the Jewish world when John went forth proclaiming: “Repent, for the kingdom of heaven is at hand!” 135:5.8 (1501.3) It becomes apparent, therefore, that John’s announcement of the coming kingdom had not less than half a dozen different meanings in the minds of those who listened to his impassioned preaching. But no matter what significance they attached to the phrases which John employed, each of these various groups of Jewish-kingdom expectants was intrigued by the proclamations of this sincere, enthusiastic, rough-and-ready preacher of righteousness and repentance, who so solemnly exhorted his hearers to “flee from the wrath to come.” 6. John Begins to Preach 135:6.1 (1501.4) Early in the month of March, A.D. 25, John journeyed around the western coast of the Dead Sea and up the river Jordan to opposite Jericho, the ancient ford over which Joshua and the children of Israel passed when they first entered the promised land; and crossing over to the other side of the river, he established himself near the entrance to the ford and began to preach to the people who passed by on their way back and forth across the river. This was the most frequented of all the Jordan crossings. 135:6.2 (1501.5) It was apparent to all who heard John that he was more than a preacher. The great majority of those who listened to this strange man who had come up from the Judean wilderness went away believing that they had heard the voice of a prophet. No wonder the souls of these weary and expectant Jews were deeply stirred by such a phenomenon. Never in all Jewish history had the devout children of Abraham so longed for the “consolation of Israel” or more ardently anticipated “the restoration of the kingdom.” Never in all Jewish history could John’s message, “the kingdom of heaven is at hand,” have made such a deep and universal appeal as at the very time he so mysteriously appeared on the bank of this southern crossing of the Jordan. 135:6.3 (1502.1) He came from the herdsmen, like Amos. He was dressed like Elijah of old, and he thundered his admonitions and poured forth his warnings in the “spirit and power of Elijah.” It is not surprising that this strange preacher created a mighty stir throughout all Palestine as the travelers carried abroad the news of his preaching along the Jordan. 135:6.4 (1502.2) There was still another and a new feature about the work of this Nazarite preacher: He baptized every one of his believers in the Jordan “for the remission of sins.” Although baptism was not a new ceremony among the Jews, they had never seen it employed as John now made use of it. It had long been the practice thus to baptize the gentile proselytes into the fellowship of the outer court of the temple, but never had the Jews themselves been asked to submit to the baptism of repentance. Only fifteen months intervened between the time John began to preach and baptize and his arrest and imprisonment at the instigation of Herod Antipas, but in this short time he baptized considerably over one hundred thousand penitents. 135:6.5 (1502.3) John preached four months at Bethany ford before starting north up the Jordan. Tens of thousands of listeners, some curious but many earnest and serious, came to hear him from all parts of Judea, Perea, and Samaria. Even a few came from Galilee. 135:6.6 (1502.4) In May of this year, while he still lingered at Bethany ford, the priests and Levites sent a delegation out to inquire of John whether he claimed to be the Messiah, and by whose authority he preached. John answered these questioners by saying: “Go tell your masters that you have heard ‘the voice of one crying in the wilderness,’ as spoken by the prophet, saying, ‘make ready the way of the Lord, make straight a highway for our God. Every valley shall be filled, and every mountain and hill shall be brought low; the uneven ground shall become a plain, while the rough places shall become a smooth valley; and all flesh shall see the salvation of God.’” 135:6.7 (1502.5) John was a heroic but tactless preacher. One day when he was preaching and baptizing on the west bank of the Jordan, a group of Pharisees and a number of Sadducees came forward and presented themselves for baptism. Before leading them down into the water, John, addressing them as a group said: “Who warned you to flee, as vipers before the fire, from the wrath to come? I will baptize you, but I warn you to bring forth fruit worthy of sincere repentance if you would receive the remission of your sins. Tell me not that Abraham is your father. I declare that God is able of these twelve stones here before you to raise up worthy children for Abraham. And even now is the ax laid to the very roots of the trees. Every tree that brings not forth good fruit is destined to be cut down and cast into the fire.” (The twelve stones to which he referred were the reputed memorial stones set up by Joshua to commemorate the crossing of the “twelve tribes” at this very point when they first entered the promised land.) 135:6.8 (1502.6) John conducted classes for his disciples, in the course of which he instructed them in the details of their new life and endeavored to answer their many questions. He counseled the teachers to instruct in the spirit as well as the letter of the law. He instructed the rich to feed the poor; to the tax gatherers he said: “Extort no more than that which is assigned you.” To the soldiers he said: “Do no violence and exact nothing wrongfully — be content with your wages.” While he counseled all: “Make ready for the end of the age — the kingdom of heaven is at hand.” 7. John Journeys North 135:7.1 (1503.1) John still had confused ideas about the coming kingdom and its king. The longer he preached the more confused he became, but never did this intellectual uncertainty concerning the nature of the coming kingdom in the least lessen his conviction of the certainty of the kingdom’s immediate appearance. In mind John might be confused, but in spirit never. He was in no doubt about the coming kingdom, but he was far from certain as to whether or not Jesus was to be the ruler of that kingdom. As long as John held to the idea of the restoration of the throne of David, the teachings of his parents that Jesus, born in the City of David, was to be the long-expected deliverer, seemed consistent; but at those times when he leaned more toward the doctrine of a spiritual kingdom and the end of the temporal age on earth, he was sorely in doubt as to the part Jesus would play in such events. Sometimes he questioned everything, but not for long. He really wished he might talk it all over with his cousin, but that was contrary to their expressed agreement. 135:7.2 (1503.2) As John journeyed north, he thought much about Jesus. He paused at more than a dozen places as he traveled up the Jordan. It was at Adam that he first made reference to “another one who is to come after me” in answer to the direct question which his disciples asked him, “Are you the Messiah?” And he went on to say: “There will come after me one who is greater than I, whose sandal straps I am not worthy to stoop down and unloose. I baptize you with water, but he will baptize you with the Holy Spirit. And his shovel is in his hand thoroughly to cleanse his threshing floor; he will gather the wheat into his garner, but the chaff will he burn up with the judgment fire.” 135:7.3 (1503.3) In response to the questions of his disciples John continued to expand his teachings, from day to day adding more that was helpful and comforting compared with his early and cryptic message: “Repent and be baptized.” By this time throngs were arriving from Galilee and the Decapolis. Scores of earnest believers lingered with their adored teacher day after day. 8. Meeting of Jesus and John 135:8.1 (1503.4) By December of A.D. 25, when John reached the neighborhood of Pella in his journey up the Jordan, his fame had extended throughout all Palestine, and his work had become the chief topic of conversation in all the towns about the lake of Galilee. Jesus had spoken favorably of John’s message, and this had caused many from Capernaum to join John’s cult of repentance and baptism. James and John the fishermen sons of Zebedee had gone down in December, soon after John took up his preaching position near Pella, and had offered themselves for baptism. They went to see John once a week and brought back to Jesus fresh, firsthand reports of the evangelist’s work. * 135:8.2 (1503.5) Jesus’ brothers James and Jude had talked about going down to John for baptism; and now that Jude had come over to Capernaum for the Sabbath services, both he and James, after listening to Jesus’ discourse in the synagogue, decided to take counsel with him concerning their plans. This was on Saturday night, January 12, A.D. 26. Jesus requested that they postpone the discussion until the following day, when he would give them his answer. He slept very little that night, being in close communion with the Father in heaven. He had arranged to have noontime lunch with his brothers and to advise them concerning baptism by John. That Sunday morning Jesus was working as usual in the boatshop. James and Jude had arrived with the lunch and were waiting in the lumber room for him, as it was not yet time for the midday recess, and they knew that Jesus was very regular about such matters. 135:8.3 (1504.1) Just before the noon rest, Jesus laid down his tools, removed his work apron, and merely announced to the three workmen in the room with him, “My hour has come.” He went out to his brothers James and Jude, repeating, “My hour has come — let us go to John.” And they started immediately for Pella, eating their lunch as they journeyed. This was on Sunday, January 13. They tarried for the night in the Jordan valley and arrived on the scene of John’s baptizing about noon of the next day. 135:8.4 (1504.2) John had just begun baptizing the candidates for the day. Scores of repentants were standing in line awaiting their turn when Jesus and his two brothers took up their positions in this line of earnest men and women who had become believers in John’s preaching of the coming kingdom. John had been inquiring about Jesus of Zebedee’s sons. He had heard of Jesus’ remarks concerning his preaching, and he was day by day expecting to see him arrive on the scene, but he had not expected to greet him in the line of baptismal candidates. 135:8.5 (1504.3) Being engrossed with the details of rapidly baptizing such a large number of converts, John did not look up to see Jesus until the Son of Man stood in his immediate presence. When John recognized Jesus, the ceremonies were halted for a moment while he greeted his cousin in the flesh and asked, “But why do you come down into the water to greet me?” And Jesus answered, “To be subject to your baptism.” John replied: “But I have need to be baptized by you. Why do you come to me?” And Jesus whispered to John: “Bear with me now, for it becomes us to set this example for my brothers standing here with me, and that the people may know that my hour has come.” 135:8.6 (1504.4) There was a tone of finality and authority in Jesus’ voice. John was atremble with emotion as he made ready to baptize Jesus of Nazareth in the Jordan at noon on Monday, January 14, A.D. 26. Thus did John baptize Jesus and his two brothers James and Jude. And when John had baptized these three, he dismissed the others for the day, announcing that he would resume baptisms at noon the next day. As the people were departing, the four men still standing in the water heard a strange sound, and presently there appeared for a moment an apparition immediately over the head of Jesus, and they heard a voice saying, “This is my beloved Son in whom I am well pleased.” A great change came over the countenance of Jesus, and coming up out of the water in silence he took leave of them, going toward the hills to the east. And no man saw Jesus again for forty days. 135:8.7 (1504.5) John followed Jesus a sufficient distance to tell him the story of Gabriel’s visit to his mother ere either had been born, as he had heard it so many times from his mother’s lips. He allowed Jesus to continue on his way after he had said, “Now I know of a certainty that you are the Deliverer.” But Jesus made no reply. 9. Forty Days of Preaching 135:9.1 (1505.1) When John returned to his disciples (he now had some twenty-five or thirty who abode with him constantly), he found them in earnest conference, discussing what had just happened in connection with Jesus’ baptism. They were all the more astonished when John now made known to them the story of the Gabriel visitation to Mary before Jesus was born, and also that Jesus spoke no word to him even after he had told him about this. There was no rain that evening, and this group of thirty or more talked long into the starlit night. They wondered where Jesus had gone, and when they would see him again. 135:9.2 (1505.2) After the experience of this day the preaching of John took on new and certain notes of proclamation concerning the coming kingdom and the expected Messiah. It was a tense time, these forty days of tarrying, waiting for the return of Jesus. But Joh

Hope City House of Prayer

Hope City House of Prayer

Hope City House of Prayer

A message dealing with Holiness, Sanctification and Separation."The Nazarites"

In this closing sermon in the series on animal sacrifices we walk through a portion of Acts 21 and show that years after the death of Yeshua, James (the Elder of the congregation at Jerusalem) saw nothing wrong with offering animal sacrifices at the temple.

A life totally sold out to Christ! This sermon looks at the true life of a modern day Nazarite.

A life totally sold out to Christ! This sermon looks at the true life of a modern day Nazarite.

A life totally sold out to Christ! This sermon looks at the true life of a modern day Nazarite.

A life totally sold out to Christ! This sermon looks at the true life of a modern day Nazarite.