Podcasts about New Testament

Isaiah 1:1-2:22, 2 Cor 10:1-18, Ps 52:1-9, Pr 22:26-27

Did the apostle Paul suffer from PTSD? How did his experience with trauma shape his spiritual life and ministry as an apostle? What can we learn from his experience with trauma for the life of the church today? We'll answer these questions and more with our guest, Dr. Scot McKnight, around his new book, The Traumatized Church.Scot McKnight is former Julius Mantey Professor of New Testament at Northern Seminary and a voluminous author, having authored or co-authored more than 80 books and numerous journal articles.==========Think Biblically: Conversations on Faith and Culture is a podcast from Talbot School of Theology at Biola University, which offers degrees both online and on campus in Southern California.   Find all episodes of Think Biblically at: https://www.biola.edu/think-biblically.   To submit comments, ask questions, or make suggestions on issues you'd like us to cover or guests you'd like us to have on the podcast, email us at thinkbiblically@biola.edu.  

New Testament Prophets – October 24, 2026 by Percy Harrold

Register your feedback here. Always good to hear from you!This month's tour of California starts where talk about California always starts, for better or for worse. We'll talk about the nature of stardom and whether it's worth the cost; our obsession with happy endings and the harsh realities that may land instead; the heroes Hollywood used to produce, how the modern-day versions measure up and whether it matters; and how a show about your colon might be the key to becoming the best TV executive in your gaming group.Check out Hal on YouTube at https://www.youtube.com/@halhammons9705Hal Hammons serves as preacher and shepherd for the Lakewoods Drive church of Christ in Georgetown, Texas. He is the host of the Citizen of Heaven podcast. You are encouraged to seek him and the Lakewoods Drive church through Facebook and other social media. Lakewoods Drive is an autonomous group of Christians dedicated to praising God, teaching the gospel to all who will hear, training Christians in righteousness, and serving our God and one another faithfully. We believe the Bible is God's word, that Jesus died on the cross for our sins, that heaven is our home, and that we have work to do here while we wait. Regular topics of discussion and conversation include: Christians, Jesus, obedience, faith, grace, baptism, New Testament, Old Testament, authority, gospel, fellowship, justice, mercy, faithfulness, forgiveness, Twenty Pages a Week, Bible reading, heaven, hell, virtues, character, denominations, submission, service, character, COVID-19, assembly, Lord's Supper, online, social media, YouTube, Facebook.  

Spirit of God E8 —  We're halfway through our series on the Spirit of God, where we've talked about God's ruakh in the Hebrew Bible. We've covered a lot of ideas, many of which can be challenging for modern people to understand. So in this episode, Jon and Tim slow down, take a breath, and review what we've learned so far about God's Spirit in the Hebrew BibleCHAPTERSSpirit 1.0: God's Essential Gift of Life, Breath, and Energy (0:00-20:03)Spirit 2.0: Individuals Supercharged for Specific Tasks (20:03-36:58)Looking Forward to the “Holy” Spirit in the New Testament (36:58-47:58)OFFICIAL EPISODE TRANSCRIPTView this episode's official transcript.REFERENCED RESOURCESCheck out Tim's extensive collection of recommended books here.SHOW MUSIC“Pleasant Places” by Lofi Sunday, Yoni Charis“Chilling In London” by Lofi Sunday, Just DerrickBibleProject theme song by TENTS SHOW CREDITSProduction of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Song 5:1-8:14, 2 Cor 9:1-15, Ps 51:1-19, Pr 22:24-25

Two of the thirty-nine books of the Old Testament mention Satan. Nineteen of the twenty-seven books of the New Testament do. Something happened in between, and almost nobody in the pews knows what it was. In this episode, Dr. Ryan Stokes takes us back to the oldest texts, where the word we translate as Satan is not a name at all. It is a noun. And it does not mean accuser. It means attacker. Executioner. The one God sends to carry out judgment.That changes everything downstream. In Numbers 22, the figure standing in Balaam's road with a drawn sword, described with this exact word, is the angel of the Lord himself. In Zechariah 3, the scene everyone calls a courtroom may not be a trial at all, but a priest in filthy clothes about to be killed for entering God's presence wrong. And in Job, for the first time in recorded history, this executioner turns on an innocent man. Dr. Stokes walks us through how the figure who once served Yahweh became the enemy of Yahweh, and he does it without flinching from the hard questions or overselling what the evidence can bear.Dr. Ryan Stokes is Associate Dean of the School of Biblical and Theological Studies at Carson-Newman University, where he teaches on the Bible and its ancient Jewish context. He earned his Ph.D. at Yale University and previously taught at Yale Divinity School, Western Kentucky University, and Southwestern Baptist Theological Seminary. He is the author of The Satan: How God's Executioner Became the Enemy, published by Eerdmans and translated into Italian. He is also an ordained Baptist minister who has pastored churches in Connecticut and Kentucky.In this episode you will learn:Why the Hebrew word satan is not a name and never means "prosecuting attorney" in the Old TestamentHow the angel of the Lord is called a satan in Numbers 22 while carrying out God's judgmentWhy Zechariah 3 may be an execution scene rather than a courtroom, and how Isaiah 6 unlocks itThe case that the Satan material in Job 1 and 2 was added to an older version of the storyWhy Job's friends never mention Satan even once, and what that silence suggestsHow the Book of Jubilees and Second Temple Judaism reshaped the figure into the Prince of MastemaWhat Paul actually means when he tells the Corinthians to hand a man over to SatanWhy Revelation 12 is a defeat story rather than an origin story, and how the victory is wonWhy Dr. Stokes says the Satan that should frighten you is not God's enemy but God's agentWhat we lose when we flatten this figure into a cartoon villain with horns and a pitchforkGuest:Dr. Ryan StokesThe Satan: How God's Executioner Became the Enemy (Eerdmans): https://www.amazon.com/Satan-Gods-Executioner-Became-Enemy/dp/0802872506Faculty page: https://www.cn.edu/people/ryan-stokes/Published articles and essays: https://cn.academia.edu/RyanStokesStay Connected:Johnnyova.comhttps://www.youtube.com/@thejohnnyovaThe Revelation Reset: https://a.co/d/hiUkW8H

The New Testament opens with Magi pursuing the news that a new king had come.  The problem however was there was already a king calling the shots.  The coming of a new king should bring delight BUT where there's already a king ruling and reigning the news is far more disturbing.Frank Spalding and the preaching team at Lincoln Hills Christian Church welcomes all those seeking to know more about the Real Jesus and how to be an active disciple.

I Am That I Am sermon by Rev. Dr. David Brown on Sunday, August 30, 2026, from St. Francis Episcopal Church in Palos Verdes Estates, CA. Readings by John Booth. Wayfarers Chapel is an Ecumenical Ministry of the Swedenborgian Church and the National Memorial to Emanuel Swedenborg located in Rancho Palos Verdes, CA. The chapel was dismantled in 2024 due to land movement issues. We are currently attempting to relocate and rebuild the chapel. Visit our website for more information about an online community called Exploring New Earth. The title of this online community is an exploration into the deeper spiritual states of consciousness that has been a prophecy of both the Old and New Testaments in the Bible.Support the show

We experienced some challenges with the audio quality and have carefully edited the recording as much as possible to improve clarity and accessibility. We hope this makes the recording easier to listen to, and we sincerely appreciate your understanding. Mike Day:- This House Pt.24: Flourishing in Exile, Pt. 4: Formation: A Call to Maturity https://drive.google.com/file/d/1A0CGJSCocmImqyJecrct3YxXq_t9BvfG/view?usp=sharing .The ultimate goal of spiritual formation is achieving a loving union with God, defined as a process of being formed into Christ's image for the sake of others.123 Roadmap: The material is structured around three main pillars: Context (Formation for Exiles), Discipleship (Call to Maturity), and Formation (Being to Becoming).4 Context (Formation for Exiles): Drawing from 1 Peter 2:11, Christians are viewed as "aliens and exiles". The document contrasts three relationships to surrounding culture:56 Separation (Bomb Shelter): Focuses on isolation from cultural influence for protection and purity.7 Assimilation (Mirror): Adapts to cultural norms for relevance and commonality.8 Holy Presence (Salt & Light): Focuses on intentional presence in culture to achieve transformation and influence. Formation in exile is framed as essential for long-term fruitfulness and serves as a powerful church apologetic.910 Discipleship (Call to Maturity): Based on Mark 1:17 ("Follow me and I will make you fish for people"), discipleship is broken down into three components: Follow, Form, and Fish. New Testament views on maturity include being conformed to Christ (Paul), following His steps (Peter), becoming mature and complete (James), and moving toward perfection (Hebrews).111213 Stages of Faith: Adapted from Peter Scazzero's Emotionally Healthy Spirituality, the document outlines six stages of faith intersected by "The Wall":14 Stage 1: Life-Changing Awareness of God15 Stage 2: Discipleship (Learning)16 Stage 3: The Active Life (Serving)17 The Wall18 Stage 4: Journey Inward19 Stage 5: Journey Outward (From my inner life)20 Stage 6: Transformed by Love21 Discipling Culture Concepts: It mentions a coreture framework adapted from Mike Breen's Building a Discipling Culture, focusing on Jesus as the vine, abiding, pruning, growing, and bearing fruit.

Song 1:1-4:16, 2 Cor 8:16-24, Ps 50:1-23, Pr 22:22-23

Psalm 105:39-45, Isaiah 10:20, 11:1–4,6,9, 2 Corinthians 8:16,18–21, 22-24. The New Testament understanding of the Lord helps us interpret the Old Testament use of ‘The LORD' The Old Testament enriches our understanding of what the New Testament means when it speaks of ‘The LORD'

Eccl 10:1-12:14, 2 Cor 8:1-15, Ps 49:1-20, Pr 22:20-21

Eccl 7:1-9:18, 2 Cor 7:8-16, Ps 48:1-14, Pr 22:17-19

Bible Prophecy Under the Microscope-Episode 107 Gary concludes his initial response to Ayo, who claims to have left preterism for dispensationalism. Gary discusses the biblical use of the term "antichrist" and defines what it actually means in the New Testament. Like Ayo, most people today assume it refers to a single person—the Antichrist—but in reality, antichrists were legion in the first century.

Where do I find peace? by Autumn Dickson Mortal life is not for the faint of heart. Though it can have breaks in the difficulty where the sun shines for a while, we often get thrown back into the waves so that we can achieve our purpose of growing. It's a necessary exercise. It was the purpose of mortal life. However, despite opposition being one of the main tools of the Plan of Salvation, it can be exhausting. Here is a verse in Psalms that helped me to reflect on this concept. Psalms 116:7 Return unto thy rest, O my soul; for the Lord hath dealt bountifully with thee. In all the craziness that runs rampant in our world, the Lord can offer peace and rest. He doesn't offer it as the world gives it; He offers it differently. Doesn't that sound nice? I spent a lot of time growing up not understanding how to actually harvest the peace out of the gospel. I did the work, but I couldn't close the gap between following the commandments and actually receiving a calmness in my soul. I went to church and read scriptures and did programs and attended the temple, and I still had a significant amount of turmoil in my life. So what are some of our barriers to peace? I think there can be many barriers to peace including opposition, spiritual challenges, and challenges for our loved ones. However, I think the biggest barrier is a misunderstanding of where peace comes from. Let's talk about some of those misunderstandings first. The world teaches us that removing the opposition will help us find peace. I don't think that's 100% false. I definitely find peace when I take care of some of my issues. However, this is not a consistent enough resolution. Even when my life is relatively serene, I have a bad habit of finding problems. There was an experiment performed by John B. Calhoun in the late 1960's where he created a mouse utopia with plenty of space, food, and water. The temperature was always ideal. There were no predators. The mice flourished initially. As time moved on, despite ideal conditions and plentiful resources, the society of mice dissolved. Males started fighting aggressively with no true purpose. Females abandoned their young. Many mice withdrew socially and wouldn't participate. In a world filled to the brim with external peace, the mice created their own problems and sabotaged their own society. I can't help but notice parallels in our own world. There is such a thing as external peace, but it actually plays a relatively inconsequential role in our internal peace. The world would tell you to remove external pressures and responsibilities. This is relatively ineffective. But beyond what the world teaches, I think sometimes we, as Latter-day Saints, misunderstand where peace comes from even within the gospel. At least I misunderstood it. I thought that if I did what I was supposed to, the peace would just descend upon me. It would just start springing up as I made the correct decisions. I missed a critical step. Following the commandments → get to know Christ → peace in Christ Following the commandments does not automatically bring peace. It can remove some of the barriers to peace. It can prevent barriers from rising up. For example, following the Word of Wisdom helps prevent addictions which can upend your life. However, we have already discussed the fact that removing external barriers is insufficient. Peace is a byproduct of belief. I believe that Christ can fulfill His promises to me, and those promises are so incredible. I love them. When difficult things happen, I can hold to those promises. When life is easy, I still can find purpose rather than emptiness. True belief brings peace. Commandments can help us find belief. Perhaps that seems like a silly nuance, but it made a world of difference for me. I kept doing what I was supposed to do in the church, but I was still finding turmoil. True belief was missing. Interestingly enough, I believe in the church. I believed that God led it. I believed that Joseph Smith had restored it. I believed The Book of Mormon came from God. But it wasn't until I started actively believing that Christ had died for me, paid for my sins, and promised to personally take care of me that things clicked into place and I felt safe. I'm grateful that the commandments helped me find that belief that brought peace. Which brings us back to our verse. Let's put it into modern words this time. Psalms 116:7 Return unto thy rest, O my soul; for the Lord hath dealt bountifully with thee. Rest. Because the Lord has blessed you. Because He will bless you. Sometimes He really does calm the sea and remove external barriers. Those are nice times. Those are times where we get to practice finding purpose to ground us. But other times, He can help us walk on water instead. In the New Testament, Peter walks on water and stays there as long as he keeps his eyes on Christ. It doesn't matter how tall the waves are. It doesn't matter how much the water rises. It doesn't matter when keeping your eye on Christ keeps you on top of all that water. In fact, the rising water just brings you higher. You're not swimming desperately or drowning. You're keeping your eyes on Christ, and He is enabling you to walk on top of it all. Your soul can rest because He is dealing with you bountifully. I testify that peace comes internally. External peace is nice sometimes, but inner peace is truly what matters. I testify that the most powerful kind of peace stems from keeping your eye on Christ. I testify that keeping the commandments brings peace because keeping commandments helps you keep your eye on Christ. I testify that peace is possible even in our world filled with turmoil. Autumn Dickson was born and raised in a small town in Texas. She served a mission in the Indianapolis Indiana mission. She studied elementary education but has found a particular passion in teaching the gospel. Her desire for her content is to inspire people to feel confident, peaceful, and joyful about their relationship with Jesus Christ and to allow that relationship to touch every aspect of their lives. Autumn was the recipient of FAIR's 2024 John Taylor Defender of the Faith Award. The post Come, Follow Me with FAIR – Psalms 102–103; 110; 116–119; 127–128; 135–139; 146–150 – Part 2 – Autumn Dickson appeared first on FAIR.

Ezekiel 24-27

In this solo episode, Jesse sets the stage for an upcoming conversation with Tony by diving into one of Jesus' most theologically rich parables — the Parable of the Midnight Friend in Luke 11. Rather than treating this as a simple lesson on prayer technique, Jesse unpacks the passage as a carefully constructed theological argument: a qal wahomer (lesser-to-greater) reasoning that ultimately reveals the character of God the Father. Set within Luke's central travel narrative, the parable is not free-floating wisdom — it is discipleship instruction delivered by the Messiah en route to Jerusalem and the cross. The episode challenges common misreadings that pit persistence against divine sovereignty and instead grounds persevering prayer in confidence in God's willing, lavish character. The culmination — the gift of the Holy Spirit — awaits next week. Key Takeaways The parable's literary structure is intentional and theological — the Lord's Prayer leads to the parable, which leads to a promise (ask, seek, knock), which is grounded in the Father's character and the gift of the Holy Spirit. The sleeping friend is not a type of God — he functions as the lesser pole in a lesser-to-greater argument; identifying him with God is a category error that compromises divine immutability and aseity. Persistence in prayer is grounded in confidence, not desperation — the point is not to wear God down, but to recognize that a God who is not reluctant, not asleep, and not inconvenienced will give all the more freely. The a fortiori (lesser-to-greater) structure is the interpretive key — Jesus deliberately invokes cognitive dissonance through an imperfect analogy so that the contrast reveals something about God's character that a direct statement could not. Ask, seek, knock are present-tense imperatives in Greek — they denote continuous action, matched by divine passives in the promises, meaning God himself is the subject acting behind every answer. The promise is absolute within its covenantal frame — "everyone who asks receives" is not a blank check, but a promise spoken to disciples praying according to God's revealed will, in the name of the Son, by the help of the Spirit. The passage has a redemptive-historical dimension — it sits within Luke's travel narrative where Jesus is forming the disciples' inner life as He moves toward the very cross that makes the Spirit gift of verse 13 possible. Key Concepts The Sleeping Friend Is Not God One of the most persistent misreadings of this parable is the identification of the reluctant, sleeping friend with God — as though Jesus were teaching that dogged repetition in prayer will eventually wear down a half-willing deity. Jesse is careful to reject this firmly on both exegetical and theological grounds. The sleeping friend functions as the lesser pole of a rabbinic a fortiori argument: a flawed, inconvenienced human who still yields to legitimate need. James 1:17 seals the case — the Father is one "with whom there is no variation or shadow due to change." An immutable God cannot be represented by a changeable, reluctant figure. The friend's reluctance is not a window into God's character; it is a foil designed to make God's willing generosity shine all the brighter by contrast. Persevering Prayer Is Grounded in Confidence, Not Doubt A common application drawn from this parable is essentially motivational: don't give up, pray harder, keep going. While there is something right about that call to perseverance, Jesse argues it is being drawn from the wrong well. Biblical perseverance in prayer is not rooted in uncertainty about whether God might eventually come around. It is rooted in the certainty that He already has — that He is a Father who delights to give, who is not asleep, not inconvenienced, and not reluctant. This re-centers the entire posture of prayer. We are not beggars hoping against hope that a distant God notices us. We are covenant children running with confidence into the throne room of a Father who has already given us His Son and, supremely, His Spirit. The Covenantal Frame of the Promise The sweeping promise — "everyone who asks receives" — has tripped up many readers who take it as an unconditional divine guarantee for anything sincerely prayed. Jesse is careful to locate the promise within its literary and canonical context. It is spoken to disciples who have just been taught to pray "Your kingdom come... give us... forgive us... lead us not" — prayers shaped by God's revealed will and kingdom priorities. James 4 and John's Gospel reinforce the point: prayer that does not receive has asked wrongly or outside God's will. The Westminster Confession of Faith (Chapter 21) frames acceptable prayer as offered in the name of the Son, by the help of the Spirit, according to His will — a tripod of covenantal orientation that, far from weakening the promise, gives it its full and glorious force. Memorable Quotes We draw that persistence not out of our own willingness, not even because God might encourage us, but we should be drawn to it as a representation of His character — of in fact who He is. Jesus is not commending 'wear God down with nagging' as a technique. He's having established that even flawed human reluctance eventually yields to a legitimate need pressed persistently — and he pivots to make the positive direct application: how much more freely and immediately will the Father, who is not reluctant, not asleep, not inconvenienced, give? Even the seeking, even the knocking, even the opening that will be done for you and unto you and on your behalf is from God the Father himself. Full Transcript [00:01:03] Jesse Schwamb: Welcome to episode 504 of The Reformed Brotherhood. I'm Jesse, and this is the podcast for the persistent prayers Hey, brothers and sisters. We have got something a little bit different for you on this episode. Tony will be back with me next week, and we will be continuing our journey through the parables. [00:01:27] And I thought while we anxiously await for his return, that we would set up the next parable that we're gonna talk about so we can hit all the major points together. So we're gonna be hanging out in Luke chapter 11, and we're talking about the parable of persistent prayer, or as I think Tony described it, the parable of the midnight friend. [00:01:47] You can choose whichever one you like. But before you do that, if in fact you miss Tony, here's a good way to fill that need, and that is you should go to the Reformed Brotherhood website. That's reformedbrotherhood.com. And you will [00:02:00] find all of the other podcast episodes living out there. They're all searchable by topic. [00:02:05] Everything we've recorded is right there for you. These some 10 years of lovely conversations with my brother Tony are all available for you. And while you're there, you might be thinking, "How is it that all this is so freely given?" Well, as you've heard us say before, that's because so many lovely brothers and sisters come alongside with a little bit of financial support to make sure all of the hosting and editing and distribution fees are all covered so that this can all be made available to whoever, whoever is searching for it, whoever finds it, whoever wants to join in the conversation and follow closely along with our Lord and Savior Jesus Christ. [00:02:41] So I encourage you to go check that out and also listen along. This will be a quick episode just to help us get our bearings on this really amazing teaching that Jesus gives us about the character of God that comes about in really a kind of unexpected story. And in fact, even the message itself, [00:03:00] the context, I think, is going to sound at first like one thing, but Jesus uses it to describe something entirely different. [00:03:07] Even the literary device He's about to use for us invokes some kind of cognitive dissonance that actually draws us deeper into the character of God than I think if He had explained it more directly. I mean, this is what parables do, loved ones. So come hang out with me in Luke chapter 11 for just a couple minutes. [00:03:24] Wherever you are, join me in this. I'm gonna read from the beginning part of that chapter all the way through the parable, though we will get nowhere near the end, because I told you, I'm saving that for Tony. We're gonna get there next week. So join me in Luke chapter 11, beginning in verse one.  [00:03:39] Luke 11 Reading and Structure [00:03:39] Jesse Schwamb: "And it happened that while Jesus was praying in a certain place, after He had finished, one of His disciples said to Him, 'Lord, teach us to pray, just as John also taught his disciples.' [00:03:51] And He said to them, 'When you pray, say: Father, hallowed be Your name. Your kingdom come. Give us each day our daily bread [00:04:00] and forgive us our sins, for we ourselves also forgive everyone who is indebted to us. And lead us not into temptation.'" Then he said to them, "Which of you has a friend and will go to him at midnight and say to him, 'Friend, lend me three loaves, for a friend of mine has come to me from a journey, and I have nothing to set before him.' [00:04:21] And from inside he answers and says, 'Do not bother me. The door has already been shut, and my children and I are in bed. I cannot rise up and give you anything.' I tell you, even though he will not arise and give him anything because he is his friend, yet because of his persistence, he will get up and give him as much as he needs. [00:04:40] So I say to you, ask, and it will be given to you. Seek, and you will find. Knock, and the door will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks, it will be opened. But what father among you, if his son asks for a fish, will give him a snake instead of [00:05:00] a fish? [00:05:00] Or if his son asks for an egg, will give him a scorpion? If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him?" This amazing little pericope, you'll notice it follows upon the disciples' request, which is, "Lord, teach us to pray." [00:05:24] And the giving of this model prayer is the whole instruction, the whole, like outcropping of this entire little parable. And I think what we should look at first, that I wanna really hit on to set us up, is that Luke has this... It seems to me like a structure that's very deliberate. There's a pattern. The Lord's Prayer, which leads to this parable of encouragement. [00:05:45] Here's the friend at midnight. It leads then to a promise, ask, seek, knock, which then of course leads to this ground of confidence. Why? Because the Father's character, sealed in the gift of the Holy Spirit, has been given to His children. This whole thing [00:06:00] occurs within Luke's central, like quote-unquote, "travel narrative." [00:06:04] It's where Jesus is forming the disciples' inner life. He's teaching them in these really final moments of His life. It's prayer, dependence, kingdom priorities, as He literally moves toward Jerusalem and to the cross. And so I think the biblical exegesis here takes this placement really seriously, because this is not like free-floating wisdom teaching, but it's real discipleship. [00:06:28] It's real firm instruction given by the Messiah en route to accomplish the very redemption that makes the Spirit gift of verse 13 possible. All of this is wrapped up in this story. It is not just about what's being said, but I think literally where it's being said, the context in which it's being said, the very interactions that are taking place around the story itself. [00:06:50] And I cannot help but believe that, of course, God in His foreordaining wisdom is placing this all together. It's as if the experience of the disciples, their time with [00:07:00] Jesus, them literally walking en route to the place where He'll be crucified, all this gets distilled down into a single point in history, and the instruction that is on Jesus' lips is this story about the midnight friend I think we've talked about this before, but there's some principles here that I always go back to, and I think they're especially relevant for looking at this particular parable. [00:07:22] First, there's this understanding that this, there's an analogy of scripture. Like, this text should be read alongside its Matthean para- parallel, which we've talked about briefly, and the whole canon's teaching on prayer, on providence, on the Spirit. We can't look at this instance in complete isolation. We shouldn't. [00:07:39] It-- That wouldn't be proper understanding of the whole passage here, including its redemptive historical reading, which I think is important. It's the second piece here. The passage is suited and situated within this unfolding covenant of grace. This Father language is not like generic theism, but it is like the covenantal Trinitarian Christ-mediated, like all the [00:08:00] rich fullness of what God has done in the redemptive arc of salvation. [00:08:04] It's prayer offered in the name of the Son as we are sons or daughters in the Son. And so there's this light then to heavy inference. Like Jesus' argument, which I think we'll talk about with Tony, in verse eight is this kind of like rab- rabbinic like fortiori reasoning. It's, it's from like the lesser to the greater, or the, the lesser reluctant or flawed party that acts in one way, and how much more the greater than will the willing perfect party act. [00:08:36] And so, so many commentators have really flagged this as like the interpretive key to the unit. This is the thing that draws us in. It's actually this juxtaposition, this cognitive dissonance, this seeing one thing and recognizing that God is so much better than that one thing and so much far beyond it, that really draws us into understanding something about His character that would not be made manifest to us without that kind of comparison or [00:09:00] that setup. [00:09:01] And then, of course, we're Reformed, so we have to talk about the element of sola Scriptura here, that we really, we have to read this passage not as teaching either that God is manipulable by human persistence. I mean, that would com- compromise entirely the, the principles of divine aseity and His immutability. [00:09:20] Or B, that there's some kind of like bare Arminian conditionality here, as though prayer creates possibilities God otherwise lacks. Really, the Bible holds, biblical theology holds that prayer is to be a means that God has sovereignly ordained to accomplish His decreed ends. It's never a lever upon which, you know, otherwise an undecided God acts because we pull. [00:09:46] It's not that at all. So let's talk about just a couple of verses that I think will get us in the vibe here, in the jam, in the middle of this whole parable, and this will set us up for a conversation that we're gonna have next week, which is the culmination, the giving of the [00:10:00] Holy Spirit. That's really the end. [00:10:01] So it's interesting that we start with this whole idea of persistence, of a friend coming with, and it's gonna end with God giving to His children this incredible, unparalleled gift of the Holy Spirit. So let's start in verse five. We get this whole setup. "Which of you has a friend and will go to him at midnight?" [00:10:20] So of course, like, you-- we hear this, hear this in English, it's even more profound in the Greek. The construction here is like this rhetorical question. It's expecting, of course, the hearer, which is you and I, to place ourselves imaginatively in the position of the petitioner. And the scenario is, of course, like pregnant with cultural meaning. [00:10:38] Like, it's just loaded down because in Middle Eastern cultures, of course, like hospita- hospitality was a matter of covenantal honor. I say it that way because I think that's what's at play for us in the text. We're gonna get these, like, themes, this, like, little bit of shading or, like, this, this little taste on the back end of your tongue of the covenant, and it's represented [00:11:00] here even in, like, the situation here. [00:11:01] Because failing to feed an arrived guest was a social and religious disgrace, not merely to the host, but, like, to their entire community, to, like, their entire village And the petitioner has no bread, and he's looking for three loaves because that's what he needs to help feed these guests that have arrived at his house. [00:11:19] And so he comes to a friend. Notice it's not a stranger, so the relationship itself is somewhat covenantal. It's emphasized three times in the verses five through eight. And so we're establishing the premise upon which the argument from the lesser, this friendship, which is reluctantly acted upon, to the greater, which is fatherhood, gladly acted upon, will be built up so that it reaches the peak in verse thirteen I think we need to notice here that this is not some kind of isolated moral vignette, but it's like the first rung of a ladder that's being built for us here. [00:11:55] And the first rung on this, I think, is that Christ accommodates himself [00:12:00] to human experience, which is like a mind-boggling statement. I mean, we could spend all of eternity just contemplating what that means. It's certainly a la Philippians 2, but here in, especially we're seeing that there's the use of this imperfect analogy precisely because it's, its imperfection. [00:12:19] Again, a friend who is reluctant will be highlighted against in contrast to the perfection of the true referent, which is God the Father, a father who is not reluctant. And so this doctrine of accommodation is a standard, uh, that you see a lot in Reformed exeg- as a exegetical principle because it's Scripture speaks of God in creaturely terms, not because God is like the creature, but so that the creature may grasp, however inaccurately, the character of God. [00:12:50] That's what's really lovely about this parable. That's what I think kind of sits underneath the, the surface here. And so many of us wanna run to the action of the petitioner [00:13:00] here and try to equate or invoke something about that persistence as if God is saying to us like, "Please don't give up. Please keep on praying. [00:13:07] Please bend my ear." And while there is something important about that, we draw that persistence not out of our own willingness, not even because God might encourage us, but we should be drawn to it as a representation of his character, of in fact who he is. And so the friend who is reluctant responds very forthrightly with a, "Don't bother me." [00:13:28] And I find when I read this, I kind of chuckle a little bit because, loved ones, is that refusal not completely realistic? Like, it's not caricatured malice. In, in like a one-room peasant house, the door being barred and the family being bedded down on a single sleeping mat meant that practically speaking, rising would wake the entire household. [00:13:49] I mean, the friend's refusal is totally understandable, but still a refusal of a friend to a friend for a legitimate n-need. And so this is the negative pole of the entire analogy. [00:14:00] I also find this, like, totally relatable. Like, even in my own life when I'm serving my own needs and purposes, if I am on like the-- If I've descended, let's say, to like the first floor of my house, and I remember that after getting ready for the day, I've totally forgotten something on the second floor, I'm annoyed with myself. [00:14:17] Sometimes I literally have that thought of like, "How badly do I need that thing? I just don't want to go back upstairs again." And so I think this is totally identifiable I mean, how often have we been in a situation where we- we've just sat down and the phone rings, or we've just finished our day and something else pops up that we have to do, or we just shut down our computer and we've-- as we do that, we remember the one thing that we needed to do, and so we have to go back in. [00:14:40] Or you leave your office and realize that you've forgotten your car keys, now you have to walk all the way back in. I mean, I-- this makes total sense to me that in this, the context of this story, even a loving friend would be like, "Are you kidding me? Uh, we're all in bed. Please, can you just figure out another way to do this?" [00:14:59] I know [00:15:00] there's been a lot of commentators, and I think like a lot of popular preaching, that in my estimation here have mistakenly identified the sleeping friend with God, teaching that persistent prayer, like, wears God down. And that, I think, is a category error that the Reformed tradition and biblical theology generally has consistently rejected. [00:15:21] You know, that's why we read in James 1:17 that every good gift comes from the Father with whom there is no variation or shadow due to change. The immutable God cannot be the referent or the reluctant changeable human host here, not according to James. The friend in the parable functions as the lesser term, and again, this argument moving from the lesser to the greater, not as a type of God. [00:15:45] I think that's important for us to keep in mind because there is, again, a temptation for us to want to say, "Well, really the person in the story who is represented by God is this other friend, and he just needs to be awoken," so to speak. And even if we don't feel that strongly, th- that's pressing us a little bit too [00:16:00] far, we, we know theologically that that's not accurate. [00:16:02] We still are prone to believe, "I need to pray harder." The point of this is to pick yourself up, pull up your praying socks, and just pray more and pray more consistently and pray harder. Don't stop. Now, there is, again, something about calling on God that is like the special benefit and privilege of the Christian to run confidently into the throne room of God as we read in Hebrews. [00:16:25] And yet at the same time here, we don't want to get this twisted. We have to set this up right so that by the time we get to, again, the pinnacle of this parable in th-- in Jesus giving the crown teaching of the giving of the Holy Spirit, that we understand it's because God is a good Father who delights to give, who is not reluctant at all. [00:16:46] And that if you ask, if you ask for His Holy, Holy, Holy Spirit, that He will in fact give His Holy Spirit to you. So verse eight: "I tell you, though, he will not get up and give him anything because he is his [00:17:00] friend. Yet because of his imprudence, he will rise and give him whatever he needs." Now, the crux of this question is the referent here. [00:17:11] So traditionally rendered, you know, inopportune or inopportunity or persistence. The word literally denotes like shamelessness or refusal to be governed by some kind of social propriety. And I think either way here, the theological payload in verses nine through thirteen is all about the main point of this passage being but a foil. [00:17:31] You know, Jesus is not commending wear God down with nagging as a technique. He's, he's having established that even flawed human reluctance eventually yields to a legitimate need pressed persistently. And so he pivots in this to make the positive direct application, how much more freely and immediately will the Father, who is not reluctant, not asleep, not inconvenienced, give? [00:17:57] And so this verse does [00:18:00] teach persevering in prayer, but it grounds that perseverance not in doubt about God's willingness, but in confidence about it. This to me is very similar to how we would understand evangelism or missional or missionary type works. There is a type of Christianity that is very thin, that is maybe like a, a mile wide and an inch deep, that essentially considers that when we pray for God to work among peoples, in our families, in our communities, across the land, and across the world, that we do so almost with fingers crossed, hoping against hope that God will show up and make a way. [00:18:38] And yet what the scripture says is it emboldens us knowing that God has already done these things, that we might pray ourselves, as it were, into them in faithfulness to what God has already in-- is accomplishing through his great work. And in this way, we pray with a great empowerment. We pray with persevering prayers because we know that God will make it so because he's a God who gives promises, [00:19:00] and he always fulfills those promises. [00:19:03] And that's why we get three of them, which are beautiful in this passage.  [00:19:07] Ask Seek Knock Explained [00:19:07] Jesse Schwamb: Ask, seek, knock. Ask and it will be given to you. Seek and you will find. Knock and it will be opened to you, for everyone who asks, receives. Loved ones, are there more beautiful words than these from God the Father? This is how much he loves us that he says, "Test me on these promises. [00:19:28] In persevering prayer, come before me, ask, seek, and knock." These three present tense imperatives in the Greek, Greek. In other words, keep asking, keep seeking, keep knocking. The present tense is conveying this continuous action. They're matched by the three future passives here, and the passives are almost certainly divine passives. [00:19:51] In other words, like it's a Jer- Jewish circumlocution, avoiding the direct naming of God as subject out of reverence, which of course, is common in Jesus' [00:20:00] teaching. But what's being unstated here is the subject acting within them. It will be given. It will be opened. Who is doing all these things? God himself. [00:20:10] And so behind these beautiful words, this promise to you and to me, is God in filling them all, so that again, God does all the words. It's as if like he's saying to us, "Seek, knock, and open." And yet even the seeking, even the knocking, even the opening that will be done for you and unto you and on your behalf is from God, the Father himself. [00:20:32] And the escalation from asking to seeking to knocking, in my view, it intensifies this effort and this urgency. Like a beggar asks, one who has lost something seeks, one who shuts, is shut out knocks on the door. And it's, I think, denoting not necessarily like three distinct kinds of prayer, though there are certainly lots of people who have talked about that. [00:20:56] The Patristics in particular, uh, Augustine was very fond [00:21:00] of kind of delineating between these as different types of prayer. I think there, there may be some usefulness in that. But I think the dominant grammatical point is this cumulative intensity. It's reinforced in verse 10 by this chiastic restatement in universal terms. [00:21:14] Everyone who asks, the one who seeks, to the one who knocks, all of these things will be given. This is the beautiful setup that's before us. It's an incredible word from God for us, practical for daily living, to give strength for today and a hope for tomorrow, that our God is one who gives us this promise. [00:21:34] And then he says, in perseverance, with the power that the Holy Spirit enables all of us, seek, ask, seek, knock. What lovely verbs for us to participate in by the power of the Holy Spirit Everyone who asks receives. I, I don't think that can be read as an unconditional blank check. And this is, I think, what trips many people up. [00:21:57] And, and certainly you've had conversations, [00:22:00] I'm sure, with others who've said, "Well, this sounds like some kind of just open-ended promise. There's no closed end to this. And so if I pray for something that I want, maybe if I pray for the thing that I feel like I desperately need, if I put all of my effort into it and pray with all the emotion, and I have, and every concentrated effort of my mental being, and God does not give that to me, it, this proves this passage to be wrong or to be ineffective." [00:22:27] And I think this would contradict directly, again, what James tells us in chapter 4, "You ask and do not receive because you ask wrongly." Or John in his gospel, "If we ask anything according to His will." And so I think proper hermeneutics here resolves this not by weakening the promise, but by locating it properly within, again, its covenantal frame. [00:22:53] This promise is spoken to disciples who have just been taught to pray, "Your kingdom come, give [00:23:00]us, forgive us, lead us not." That is, it's a prayer conformed to God's revealed, revealed will and kingdom priorities. I think the Westminster Confession of Faith is particularly strong on this in chapter 21. It qualifies acceptable prayer as being offered in the name of the Son, by the help of the Spirit, according to His will. [00:23:22] What again, like lovely things to help shape us even as we go into times of daily worship, that we might seek to pray to God in the name of the Son, by the help of the Spirit, according to His will. I find in my own prayer life, in my own journey of speaking with God, and of trying to listen to Him as well, that I am much better aligned, that start in the better places, that there is more compatibility, so to speak, when I consider, even before I pray literally, that I might do that in the name of the Son, by the help of the Spirit, according to His will. [00:23:56] By the way, I love that in Ruth- Luther's writing on prayer, [00:24:00] he speaks so highly of what it means to pray in the name of the Son. That that isn't something that we just, of course, put as a suffix onto our prayers to signal that they are concluded. For some reason, when I was younger, I remember thinking that when you said at the end of the prayer, "In Jesus' name," it was like you were talking to somebody on the phone, and that's how you hung up. [00:24:20] Because if you forgot to say that, then God might think you were, like, as you went about your life and you were talking to other people, that you were also talking to Him, and that would be confusing. And so of course, like I, since grown out of that and realized that this is not something just out of custom. [00:24:33] It's not even saying like, "Amen, agree with me." This is a way about an, an explicit, standing in the explicit covenantal promise of God that is bound in the work of, the finished work of His Son, Jesus Christ. And that when we invoke His name, we shouldn't do so even flippantly as we end a prayer. But knowing that that's not just like the grand kind of crescendo of everything that we're saying, but we are sealing it as it were, so that we might again pray in the name of the Son, [00:25:00] by the help of the Holy Spirit, according to His will. [00:25:03] And that promise of verse 10 is absolute within that frame. It's not an absolute, like, simplifier. You know, this is not special pleading, but simply reading the verse in its literary context. It's a unit that begins with the Lord's Prayer and ends with the gift of the Spirit. And its canonical context is according with the rest of the New Testament in this idea that this is what prayer really is. [00:25:29] It is praying in such a way that we are invoking God, not so that He would come and condescend to our needs or meet us where we're at. He's already done this very thing, which is why He's a good Father who gives us gifts. Instead, it is that we might l- meet the Lord in His purposes, according to His power, with His perspective. [00:25:49] And so this is the, the ladder that's being built for us. It starts with this idea of saying, you know, there's this universality qualifier, the Reformed [00:26:00] doctrinal caution, as it were, that not-- "You ask and do not receive because you ask wrongly." That itself is a challenge that we should all take very, very seriously. [00:26:09] So I'm gonna stop us there, because what I'm really looking forward to speaking to Tony with next week is basically the, the rest of it, really coming into the second rung of this ladder, this human fathers and their children, which sets up a now... We're really transitioning into the setup on this reluctant friend, the lesser, to this great, loving, not reluctant at all, but lovishly la- Man, I just got two words at the same time in one mouth. [00:26:37] This loving Father who lavishes this love upon us, and proof in the pudding in that is the promises which He gives us. And so I wanna save that for next time. So now you've been warned. You yourself can go back and take a look at Luke chapter 11. You can join us there for the culmination and the conclusion of [00:27:00] this little parable. [00:27:01] And again, I encourage you, go check out reformedbrotherhood.com. Go find us on Telegram, which is just a messaging app, and we have a small little corner of the internet where there's a community of listeners who hang out, support one another, are very kind and loving toward one another, and you can be a part of that group too just by going to t.me/reformedbrotherhood. [00:27:21] Slap that bad boy into your browser of choice, t.me/reformedbrotherhood. And until next time, honor everyone and love the brotherhood. [00:28:00]

Eccl 4:1-6:12, 2 Cor 6:14-7:7, Ps 47:1-9, Pr 22:16

Al Mohler recently let the internet know he finds it a bit sus when a woman talks about the Bible on a podcast. Today's guest is one of four women who just launched a podcast where they talk about the Bible. Four. Plural. It's called Bible Divas, and Anna Sieges says she plans to email Al every time an episode drops so he doesn't miss one — and maybe gets an opportunity to be moved by the Spirit, repent, and embrace the gift of half the species thinking, reflecting, teaching, and wrestling with scripture. Anna teaches Hebrew Bible at Gardner-Webb in North Carolina, and her research love is the Book of the Twelve, which most of us learned to call the minor prophets while memorizing them in order for Bible drill. She wants that name retired, and her argument is good: these are not twelve guys yelling on twelve different street corners. It's a long conversation, stitched together over generations by communities arguing with God about empire, land, and whether mercy actually extends to the people you hate. We got into locust plagues as a table of contents, Jonah as the Colbert Report, why Habakkuk asks God to fix the violence and God says sure, I'll send the Babylonians, why you're probably Assyria and not Israel when you read this stuff, and — at the end — what actual repentance would look like for the harm done to LGBTQ people by a single chapter in a widely assigned textbook. You can WATCH the conversation on YouTube About our guest Dr. Anna Sieges is Assistant Professor of Religious Studies at Gardner-Webb University in Boiling Springs, North Carolina, where she teaches Hebrew Bible. She grew up overseas in Papua New Guinea, where her father provided counseling support for people on the mission field and her mother worked in HR — and where family Bible trivia on Saturday nights was, in her words, cutthroat. Her research centers on the Book of the Twelve, redaction criticism, and the scribal shaping of prophetic literature. She is one of the four ⁠Bible Divas⁠, with Jennifer Garcia Bashaw, Angela Parker, and Cynthia Shafer-Elliott. Two Old Testament scholars, two New Testament scholars. ⁠Go subscribe.⁠ ⁠JOIN OUR OPEN ONLINE CLASS: The Empire Christ Couldn't Keep⁠⁠⁠⁠⁠⁠⁠⁠⁠ Ever notice how Christian nationalism gets talked about like it's some bizarre new glitch in the faith? It isn't — it's a 2,000-year-old arrangement wearing new clothes, and once you see how the pattern works, you can also spot the Christ who keeps slipping free of it. Join theologian Joerg Rieger and Tripp Fuller for The Christ Empire Couldn't Keep, a free six-week online class tracing the holy alliances, imperial creeds, and stubborn resistance that have shaped Christianity from Paul to the present. You'll get six lectures from Joerg, six live Q&As, weekly readings from his book Christ and Empire, and a community of fellow troublemakers thinking it through together. It's free to join, every session is recorded, and it kicks off Thursday, August 27. Grab your spot at ⁠⁠⁠⁠⁠⁠⁠⁠⁠HomebrewedClasses.com.⁠⁠⁠⁠⁠⁠⁠⁠⁠ This podcast is a ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Homebrewed Christianity ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠production. Follow ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠the Homebrewed Christianity⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Theology Nerd Throwdown⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, & ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Rise of Bonhoeffer⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ podcasts for more theological goodness for your earbuds. Join over 75,000 other people by joining our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Substack - Process This!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Get instant access to over 50 classes at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.TheologyClass.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow the podcast, drop a review⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, send ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠feedback/questions⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ or become a ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠member of the HBC Community⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Learn more about your ad choices. Visit megaphone.fm/adchoices

On today's Bible Answer Man broadcast (09/03/26), Hank shares on the practices of Old Testament copyists and the reliability of the transmission of the sacred text.Hank also answers the following questions:How do I counter the Mormon doctrine that Jesus is the spirit brother of Lucifer? Terri - El Paso, TX (6:04)Is the King James Version the only reliable translation? Andy - BC (15:12)Christians use the Bible as a reference for their faith, but where do the Mormons get their reference? Lance - AR (17:15)Can you explain the difference between giving and sacrifices in the Old Testament compared to the New Testament? John - St. Louis, MO (21:05)Is it okay for churches to have youth groups or age-segregated ministry? Ryan (23:36)

Welcome to Day 2941 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain and today is Day 2941 – Theology Thursday – Not a Binary Choice: Recovering the Full Picture of the Atonement Wisdom-Trek Podcast Script - Day 2941 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2941 of our Trek.   The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God's Word. John's lessons are available on his website, theologyinfive.com.  Not a Binary Choice: Recovering the Full Picture of the Atonement. Many believers raised in traditional evangelical settings were taught a single dominant explanation of the cross, usually Penal Substitutionary Atonement. It became the framework through which sin, salvation, prayer, and even God's character were understood. When people later encounter Christus Victor or other historic atonement models, the shift can feel disorienting, like choosing between competing versions of Christianity. But the Bible never asks us to make that choice. It presents the atonement as a multifaceted work that cannot be confined to a single model. The problem was never that PSA existed. The problem was that it became the whole story. The first segment is: The Bible Uses Many Images for a Reason. The New Testament describes the work of Christ through several metaphors. It uses sacrificial language, legal language, military imagery, temple imagery, ransom themes, and the language of liberation and deliverance. Each of these highlights a different aspect of one unified event. The atonement is too large and too complex to be captured by a single metaphor. When one model becomes dominant, the others are pushed to the margins, even though the biblical writers freely used all of them. Christus Victor does not contradict sacrificial or substitutionary language. It restores the cosmic dimension of the cross that was central to the early church. Christ defeats the powers that enslaved humanity, breaks the dominion of death, and disarms the hostile spiritual beings that opposed God's creation. The second segment is: How the Early Church Understood the Cross. For the earliest generations of Christians, the cross was first and foremost a victory. Their world was steeped in the reality of hostile spiritual powers, cosmic rulers, and the rebellion of the nations. When they spoke of the atonement, they spoke primarily of liberation, triumph, and the overthrow of death. This is the framework behind Paul's language about principalities, rulers, and the powers of darkness. It is the worldview behind Hebrews and the imagery of Revelation. Christus Victor was not a novel theory. It was the assumed backdrop of the biblical authors and the earliest church. The later Western emphasis on legal atonement did not replace this view, but it did overshadow it. Recovering it brings believers back into the thought world of the first and second-century church. The Third segment is: Why It Is Not a Binary Choice. Some assume that embracing Christus Victor requires rejecting PSA, or that acknowledging courtroom imagery requires minimizing the victory theme. This creates a false choice. The early church held multiple models without difficulty. They saw each as a window into the same event. They understood that sin is both guilt and bondage, and that the cross addresses both realities. When believers rediscover a neglected dimension of the atonement, they are not abandoning the faith they grew up with. They are recovering the fuller biblical picture. The fourth segment is: Why PSA Became Dominant in the Western Church. The rise of PSA dominance was historical rather than biblical. During the Reformation, the legal metaphors of scripture resonated deeply with a culture shaped by law courts, civic reform, and disputes with medieval abuses. Protestants emphasized the forensic side of the cross because it addressed the controversies of their era. Over time, this legal framework became the default lens for many Western Christians. But its dominance was shaped by history, not theological necessity. Recognizing this frees believers to receive the other biblical images without feeling that they are abandoning their tradition. The sixth segment is: Substitution Still Matters. Shifting emphasis does not mean losing substitution. Christ stands in our place. He gives Himself for His people. In Christus Victor, substitution takes on a different focus. Christ acts on behalf of humanity to defeat the powers we could not defeat and to break a curse we could not break. It is still substitution, but it is framed within liberation rather than divine retribution. The question is not whether substitution is biblical. The question is how the Bible applies it within the larger story of rebellion, bondage, and redemption. The seventh segment is: How This Shift Changes Faith and Prayer. For many believers, the shift begins with a new understanding of God's posture toward them. PSA can subtly create the impression that God accepts believers only after His wrath has been satisfied. Christus Victor reorients that picture. God has always been for His people. The cross is not the moment God becomes loving. It is the moment God defeats the forces that held humanity captive and demonstrates His commitment to restoring His creation. Prayer also takes on a different character. Instead of approaching God as a judge whose anger has been appeased, believers speak with a King who has already won and who invites them to share in His authority. Spiritual conflict becomes clearer. The New Testament's emphasis on hostile powers, principalities, and the dominion of death gains renewed weight. Faith becomes participation in the ongoing victory of Christ rather than a purely legal transaction. The eighth segment is: The Divine Council and the Cosmic Victory of Christ. A fuller understanding of the atonement also illuminates the Divine Council worldview woven through scripture. The cross is the moment when the hostile elohim who rebelled were judged, disarmed, and stripped of their authority over the nations. The rebellion of Genesis 6, the division of the nations in Deuteronomy 32, and the judgment of the gods in Psalm 82 form the backdrop to the work of Christ. Christus Victor situates the cross within this cosmic story and makes sense of the biblical claim that Christ triumphed openly over the rulers of this age. The ninth segment is: Salvation Has Always Been About Loyalty to Yahweh. Understanding the atonement also requires recovering a central biblical truth. From Genesis to Revelation, salvation is about covenant loyalty to Yahweh. Sin matters because it is an act of disloyalty. It aligns humanity with rival powers and hostile elohim who seek to rule the nations. Scripture consistently describes redemption as turning, returning, or giving allegiance to the one true God. The legal dimension of sin explains the guilt that must be forgiven, but guilt is not the center of the story. The deeper issue is misplaced loyalty. Humanity's rebellion in Eden, the cosmic rebellion of the sons of God, and the division of the nations all revolve around people drifting toward other rulers. The cross addresses this at the root. Christ breaks the power of those hostile beings, removes the guilt of disloyalty, and restores people to the God they were created to serve. The tenth segment is: A Biblical Example: David's Loyalty. David provides a clear example of the centrality of loyalty. Scripture never hides his sins. They were serious, and they carried real consequences. Yet he is consistently described as a man after God's own heart. The reason is not moral flawlessness, but unwavering allegiance. David never gave himself to another god. Even in failure, he returned to Yahweh, recognizing that sin was disloyalty rather than mere moral error. Psalm 51 shows that his repentance was a restoration of covenant faithfulness. This distinguishes David from Saul and Solomon, whose compromises involved divided allegiance, not isolated moral lapses. His life demonstrates that loyalty to Yahweh has always been the heart of salvation. The eleventh segment is: How This Deepens Daily Discipleship. A broader view of the atonement changes how believers understand temptation, suffering, and mission. Followers of Christ are not simply forgiven people waiting for heaven. They are participants in the restoration of creation. The powers have been defeated, but not yet removed. Believers live in the...

Ezekiel 22-23

It's Thursday, September 3rd, A.D. 2026. This is The Worldview in 5 Minutes heard on 140 radio stations and at www.TheWorldview.com.  I'm Adam McManus. (Adam@TheWorldview.com) By Jonathan Clark Iranian Muslim leaders killed 33 Christian ministers recently Iranian authorities have killed at least 33 Christian ministers in the past few months. The pastors were serving with Iran Alive Ministries, a Texas-based organization that supports house churches in the country. Authorities also arrested 131 Christians associated with the organization. Some of them are now on death row.  Despite this persecution, the ministry reports 5,849 Muslims have converted to Christianity this year. Iran Alive founder Hormoz Shariat  told the Baptist Press, “Christian prisoners consider prison as their place of ministry and they are leading many people to Christ.” The Apostle Paul was also a witness in prison. Acts 16:25 says, “But at midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them.” Iran-American War reaches sixth month The war between Iran and the United States continued into its six month last week. The United States carried out strikes on Iran's southern coast on Tuesday. Iran fired on U.S. bases in the region. It's the biggest exchange between the two countries since July, according to Reuters.  Despite ongoing conflict, oil exports through the Strait of Hormuz have rebounded to about two-thirds of pre-war levels.  Christian convert from Iran received asylum in Canada A Christian convert from Iran recently received asylum in Canada after being deported from the U.S. Twenty-seven-year old Artemis Ghasemzadeh entered America in 2024. If returned to Iran, she would face extreme persecution. International Christian Concern noted, “Refugees fleeing religious persecution have traditionally been granted asylum on American soil, but they faced more stringent border and refugee laws under the Trump administration. Ghasemzadeh pursued asylum in Canada after lawyers advised her that the United States was unlikely to allow her to return.”  Litigation over the Abortion Kill Pill delated until after midterms Litigation in the U.S. over the abortion kill pill is being delayed until after the midterm elections in November.  The case began last December. Florida and Texas challenged the original approval of the abortion drug mifepristone in 2000 by the U.S. Food and Drug Administration.  However, a federal judge paused the lawsuit on Sunday until at least December 1. If successful, the lawsuit would make the abortion drug unavailable in all states. Florida removing all Flock cameras Florida is removing all Flock cameras from state roads. Flock cameras automatically read license plates and capture vehicle data for law enforcement, neighborhoods, and businesses. The Florida Department of Transportation recently revoked permits for license plate readers, including Flock cameras along highways. The cameras are the subject of privacy concerns across the nation, especially alleged misuse of the cameras by police officers.  Listen to comments from Florida Republican Governor Ron DeSantis. DESANTIS: “I'm all about having law enforcement have tools to be able to hold criminals accountable. I think that's important that we do that. No one's been stronger on law enforcement than me. But I don't want to have this become a surveillance state.” American church attendance up Churches are seeing more people attend worship services in recent years. A new survey from Lifeway Research found 54 percent of U.S. Protestant pastors report a growing church. Thirty-percent report a plateaued church. And 16 percent report a declining church.  Scott McConnell, executive director of Lifeway Research, noted, “Given the trajectory of many churches before COVID, we expected to see more pastors reporting declines in attendance. However, we continue to see a majority of pastors saying their attendance is higher than two years ago.” Archeological proof that Christ's tomb in garden And finally, recent archaeological discoveries in Jerusalem support biblical accounts. Francesca Stasolla is an archaeology professor at the Sapienza University of Rome. Last year, she led an excavation focused on the Church of the Holy Sepulcher in Jerusalem. The site is believed to be the location of Jesus' crucifixion and the empty tomb. The area was used as a stone quarry before Roman occupation. Later it was used for agriculture and tombs. The archeological effort discovered ancient seeds and pollen there. Stasolla told Fox News Digital that the pollen and seeds date to “between the use of the quarry and the Roman age, when the area had a funerary use”, meaning it was used for burying the dead. This aligns with the New Testament. John 19:41 says, “Now in the place where he was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid.” Close And that's The Worldview on this Thursday, September 3rd, in the year of our Lord 2026. Subscribe for free by Spotify, Amazon Music, or by iTunes or email to our unique Christian newscast at www.TheWorldview.com.  Plus, you can get the Generations app through Google Play or The App Store. I'm Adam McManus (Adam@TheWorldview.com). Seize the day for Jesus Christ.

Peace the World Can't Give: The Promise of the Holy Spirit – John 14:15–31 In Episode 150 of Divine Table Talk, Jamie and Jane finish John 14 with one of Jesus' greatest promises: we will never have to walk alone. As Jesus prepares His disciples for His departure, He promises the coming of the Holy Spirit—the Advocate, Helper, and Teacher who will remain with them and remind them of everything Jesus has taught. Then, in the middle of uncertainty about what comes next, Jesus gives them something the world cannot manufacture: His peace. Together, Jamie and Jane explore what it means to recognize the presence of the Holy Spirit in our everyday lives, how love for Jesus shapes our obedience, and the difference between temporary peace based on circumstances and the lasting peace that comes from Christ. Jesus never promised His followers a life without trouble, questions, or uncertainty. He promised something better: His presence in the middle of it. If your heart has been anxious, overwhelmed, or searching for peace, pull up a chair. John 14 reminds us that we have a Helper, we have His presence, and we have a peace the world cannot give. Reflection Question: Am I looking to my circumstances to give me peace—or am I learning to receive the peace Jesus has already given me? ____________________________________ Connect with Jamie: Website: www.jamieklusacek.com Instagram: https://www.instagram.com/jamieklusacek Connect with Jane: Website: www.janewwilliams.com Instagram: https://www.instagram.com/janewwilliams

The book of Malachi is part of the so-called "minor prophets" of the Hebrew Bible. And while it's true these books tend to be shorter than other prophetic texts (such as Isaiah), they nonetheless pack a major punch. Malachi is no exception to the rule. In this first installment of an extended series through Malachi, we look at some ways in which the book gives us a glimpse into the beliefs and expectations of the Jewish people. Malachi, indeed, has important things to say about concepts such as election, the covenant, and the significance of Israel's priestly vocation -- all of which play an integral role in the writings of the New Testament. In short, if you want to read the New Testament well, you can't neglect Malachi. +++Pre-order Matt's newest book: Sightings and Secrets: UFOs, Eyewitness Testimonies, and How Christians Can Make Sense of the Unknown (available wherever books are sold) - Amazon: ⁠⁠https://a.co/d/0eD0cGtz ⁠⁠Support The Bible (Unmuted) via Patreon:⁠⁠ https://www.patreon.com/c/TheBibleUnmuted⁠⁠Matthew's blog: ⁠⁠https://matthewhalsted.substack.com⁠⁠Don't forget to subscribe to The Bible (Unmuted)! 

In this first episode of a new series, Essentials of the Local Church, Mark and Emily introduce the "why" behind the series and dig into the first essential: Gospel Friendship. They explore why church practices can feel strange in a post-Christian culture, unpack some of the New Testament's 50+ "one another" commands, and get practical about how to actually build gospel friendships as a busy adult.Episode Highlights01:52 — Why the Christian life was never meant to be a solo sport02:35 — Why churchy practices like potlucks and baptism can feel strange today03:22 — An ancient accusation: why outsiders mocked early Christian "love feasts"04:13 — Defining gospel friendship, and what makes it different from a regular friendship06:26 — The New Testament's "one another" commands08:13 — The real barrier to friendship: what we treasure over people09:02 — How individualistic modern life works against community, from garages to Bowling Alone11:52 — Two first steps for finding a gospel friend14:38 — Resetting expectations for what a small group actually feels like16:47 — Falling in love with the idea of friendship vs. loving the real, flawed person in front of you19:39 — Three ways to keep pursuing friendship as life gets busier22:33 — Seeing people as image bearers instead of interruptionsResourcesCornerstone Sermons: Listen OnlineBowling Alone by Robert D. PutnamThe Art of One-Anothering: How the Church Loves Like Christ — Desiring GodCornerstone GroupsAsk Mark a Question!Suggest a topic or question for Mark to discuss on a future episode of the Equip Podcast!

On August 29, 2026, Dr. George Antonios (affirmative) debated Dr. Dustin R. Smith (denying) on the topic "Is the Doctrine of the Trinity Taught in the Bible?" This was a respectful and cordial debate, resulting in the conclusion that, no, the doctrine is not explicitly taught by the biblical authors. BIO Dustin R. Smith, PhD, is a New Testament scholar at Spartanburg Methodist College. His research interests include early Christian unitarianism, high human christology, the Gospel of John, 1–3 John, and the Book of Revelation. LATEST PUBLICATIONS A Systematic Theology of the Early Church: https://amzn.to/47jldOc Wisdom Christology in the Gospel of John: https://amzn.to/3JBflHb   The Son of God: Three Views of the Identity of Jesus: https://amzn.to/43DPYey AI Critical New Testament with over 7,000 Textual Variants: https://amzn.to/4oLrTKX DONATE (thank you) https://www.paypal.me/10mintruthtalks   Become a member of this YouTube channel: https://www.youtube.com/channel/UCG5H6oqEnhFjdUryhDOYSvQ/join MERCH https://biblicalunitarianpodcast-shop.fourthwall.com/ SOCIALS https://Instagram.com/biblicalunitarianpodcast https://twitter.com/OneGodPodcast  https://www.tiktok.com/@biblicalunitarianpodcast BUSINESS INQUIRIES  Email: ContactBUP@yahoo.com

Why pursue ordination if it does not make you a priest, confer a special spiritual status, or place an indelible mark on your soul?In this episode, Joel Settecase explains why he is pursuing ordination through his local church as a Protestant, evangelical, and member of a non-denominational Bible church.Drawing from both the Old and New Testaments, Joel examines the biblical pattern of setting apart qualified men for ministry through prayer, fasting, the laying on of hands, and public commissioning. He also explains why the local church—not merely a distant denomination—is best positioned to evaluate, train, affirm, and hold a minister accountable.The episode explores what ordination does and does not mean. Ordination does not create an elite class of Christians or automatically make someone a pastor. Instead, it publicly confirms a man's calling, recognizes his qualifications, establishes accountability, and sets him apart for a specific work of ministry.Joel also shares the personal reasons behind his decision: deeper theological training, greater preparedness, stronger credibility with churches, and a meaningful connection between The Think Institute and his home church.Ultimately, ordination is not about gaining a title. It is about submitting to biblical authority, honoring the gravity of ministry, multiplying qualified leaders, and serving Christ's church faithfully.Go DeeperBecome the worldview leader your family and church need. Learn more about the Hammer & Anvil Society at https://thethink.institute/society.Pastors and church leaders can bring practical worldview and apologetics training to their congregations through The Think Institute. Learn more at https://thethink.institute/forchurches.The Think Institute is a Christian nonprofit ministry equipping believers to explain, share, and defend the Christian message. Give now at https://thethink.institute/partner.

The Gospel of Mark is one of four Gospels written about the life and ministry of Jesus. This amazing book was written by John Mark, who was a close associate of Peter, and who served with Barnabas and Paul on their first missionary journey.   Join Jerry as he walks through this book and gives insight along the way about how you can apply it in your every day life. You can also take your daily Bible reading to another level with The New Testament Daily with Jerry Dirmann—so grab your Bible and let's get started!  -------  Thank you for joining us today! For more resources like this, or to support the ministry of Solid Lives, visit one of the links below:  LINKS:  « FREE MEDIA LIBRARY » To listen to or download more teachings from Jerry and others from Solid Lives ministries, visit our new media library at: https://app.jesusdisciple.com/jesus-way/media-library « THE NEW TESTAMENT DAILY PODCAST » https://thenewtestamentdailywithjerrydirmann.buzzsprout.com « SOLID LIVES » Find out more about the ministries of Jerry Dirmann and Solid Lives at https://www.solidlives.com/  « SUPPORT » You can help us get free resources like this out to more people. Visit https://pushpay.com/g/jdglobal  Thank you for joining us today! For more resources like this, or to support the ministry of Solid Lives, visit one of the links below:FREE MEDIA LIBRARY » Download or listen at https://SolidLivesMedia.com/ ABOUT SOLID LIVES » Find out more at https://www.solidlives.com/SUPPORT » Help us get the word out at https://solidlives.com/give/

"To Paul, brought up under the rigid Jewish Law, God was pre-eminently the God of Righteousness, i.e. moral perfection. In these days when the majority of people assume God to be a vague easy-going Benevolence it is difficult to appreciate the force of Paul's problem or the wonder of its solution.   If we are prepared the grant the absolute moral perfection of God, eternally aflame with positive goodness, truth and beauty, we can perhaps understand that any form of sin or evil cannot approach God without instant dissolution. This is as inevitable as, for example, the destruction of certain germs by the light of the sun.   How them, asks Paul, can man who has failed and, moreover, sinned deliberately, ever approach God or hope to share in his timeless existence?"   Originally published as part of Letters to Young Churches.

Our text today is 1 Peter 3:18: For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit. — 1 Peter 3:18 If someone asked you why Jesus died, what would you say? For many Christians, the answer feels obvious. "He died for my sins." And that's true. But Peter takes us deeper. In one verse, he gives us one of the clearest explanations of the gospel in the entire New Testament. Every phrase matters. "Christ suffered once for sins." Under the old covenant, sacrifices were offered repeatedly because they could never fully deal with sin. Day after day. Year after year. Blood was shed as a reminder that sin demands judgment. But Jesus wasn't another sacrifice in a long line of sacrifices. He was the final sacrifice. Nothing needs to be added to His work. Nothing needs to complete it. Nothing needs to repeat it. The debt has been paid in full. Then Peter says, "The righteous for the unrighteous." This is the great exchange at the heart of Christianity. Jesus wasn't merely a good teacher who died for a cause. He wasn't simply giving us an example of sacrificial love. The perfectly righteous Son of God took the place of unrighteous sinners. He bore the judgment we deserved so that we could receive the righteousness we could never earn. He became our substitute. And why did He do it? Peter tells us: "That he might bring us to God." I love that phrase. Jesus didn't die simply to improve your life. He didn't come merely to make bad people better. He came to bring spiritually dead people home to God. Sin had separated us from God. The distance we created through rebellion, Christ crossed through His sacrifice. The door we could never open, Jesus unlocked. The cross wasn't only about forgiveness. It was about reunion. The God our sin pushed away is the God Christ came to bring near. Peter wrote these words to believers who were suffering in a hostile world. They needed to remember that suffering was not meaningless, for their Savior had already transformed it into salvation. The cross looked like defeat. It was actually a victory. And if God could use the darkest day in human history to accomplish our redemption, then He can be trusted with the painful chapters of your story, too. You may not understand everything God is doing. But you can know this: Jesus has already done everything necessary to bring you home. Nothing can be added to His work. Nothing can take away from His love. And nothing can separate you from the God who came near through the cross. Thank Jesus for this sacrifice today, specifically for how his sacrifice has brought you near to him and back home to the Father. DO THIS: Spend a few minutes thanking Jesus for specific aspects of His sacrifice. Don't rush past the cross. Reflect on what it means that He stood in your place and brought you to God. ASK THIS: How would I explain the gospel to someone using this one verse? Am I trusting Christ's finished work or trying to earn God's acceptance? How does knowing Jesus brought me to God change the way I view my present struggles? PRAY THIS: Father, thank You for sending Your Son to suffer in my place. Thank You that Jesus paid for my sins completely and brought me near to You. Help me rest in His finished work and live with confidence, knowing that nothing can separate me from Your love. Amen. PLAY THIS: "Alleluia."

Did Matthew, Mark, Luke, and John rewrite or reshape the history of Jesus? Did the Gospel writers rearrange events, alter details, or even create scenes that never actually happened?These are some of the challenging claims being made in contemporary New Testament scholarship—and they raise an important question for Christians: Can we trust the Gospels as historically reliable accounts of the life of Jesus?In this episode of the Bible and Theology Matters Podcast, Dr. Paul Weaver is joined by Dr. Lydia McGrew, an analytic philosopher and prominent defender of the historical reliability of the New Testament and the Gospels.Dr. McGrew explains her journey from philosophy and formal epistemology into New Testament studies and discusses why she became increasingly concerned about scholarly approaches to the Gospels that, in her view, undermine their historical reliability.The conversation focuses particularly on genre criticism, Greco-Roman biography (bioi), compositional devices, authorial intent, eyewitness testimony, undesigned coincidences, and biblical inerrancy.Dr. McGrew challenges the idea that the Gospel writers intentionally changed historical facts for theological or literary purposes. She argues that there is an important difference between ordinary figures of speech—such as hyperbole—and what she calls fact-changing literary devices, in which an author knowingly presents something as having happened when he believes it did not.One example discussed is the Gospel of John and Jesus' statement, "I thirst." Another is the location and timing of the temple cleansing and the claim that Luke deliberately relocated events geographically.The discussion also asks a crucial question: Where does legitimate literary analysis end and historical revision begin?In this episode, you'll discover:What genre criticism is and how it is being applied to the GospelsWhat scholars mean by Greco-Roman bioi or ancient biographyWhether identifying the Gospels as Greco-Roman biographies strengthens or limits their historical reliabilityThe difference between intrinsic and extrinsic genreWhy authorial intent matters when interpreting ScriptureWhat compositional devices are and why Dr. McGrew challenges their application to the GospelsThe difference between ordinary figures of speech and fact-changing literary devicesWhether the Gospel writers deliberately changed the order or details of historical eventsThe significance of Jesus saying "I thirst" in the Gospel of JohnThe debate over the cleansing of the temple in John 2The question of whether Luke relocated events from Galilee to JerusalemWhy undesigned coincidences can provide evidence for eyewitness testimonyHow internal details in the Gospels can support their historical reliabilityWhy the historical reliability of the Gospels matters for Christian faith and apologeticsWhether Christians need specialized academic knowledge to understand what the Gospels are communicatingHow genre criticism may affect pastors, preaching, and confidence in the biblical textThe relationship between biblical inerrancy, historical reliability, and interpretationWhy Christians should carefully evaluate scholarly arguments rather than simply accepting claims based on academic credentialsWhy Does This Matter?This discussion is ultimately about more than literary theory.If the Gospels are intended to communicate genuine historical events, but we are told that the Gospel authors routinely changed facts, relocated events, or created scenes while presenting them as history, that has significant implications for what Christians can know about the life, ministry, death, and resurrection of Jesus.As Dr. McGrew explains, the question is not whether the Gospel writers used literary techniques. Scripture clearly contains different genres and figures of speech. The more important question is whether those techniques include deliberately changing historical facts while leaving readers with the impression that those events actually occurred.This episode invites listeners to examine those claims carefully and to consider the evidence for the historical trustworthiness of the Gospels.If you are interested in New Testament reliability, biblical inerrancy, Gospel historicity, Christian apologetics, genre criticism, eyewitness testimony, or how scholars interpret the Gospels, this conversation is for you.About Dr. Lydia McGrewDr. Lydia McGrew is an analytic philosopher who specializes in formal epistemology and the theory of knowledge. She has published extensively in philosophy and has become well known for her work defending the historical reliability of the New Testament and the Gospels.She is the author of Hidden in Plain View, The Mirror or the Mask, The Eye of the Beholder, and Testimonies to the Truth, works that examine evidence for eyewitness testimony, undesigned coincidences, and the historical reliability of the Gospel accounts.

Eccl 1:1-3:22, 2 Cor 6:1-13, Ps 46:1-11, Pr 22:15

Who wrote the Epistle to the Hebrews? The author never identifies himself—yet the letter leaves behind a compelling trail of internal clues, manuscript evidence, and early-church testimony.

Greg reflects on the phenomenon of topics coming up that he just read about in the Bible, then he answers questions about the New Testament quoting variants in the Septuagint rather than what was originally inspired, whether Adam had no choice but to sin, and women in ministry.   Topics: Commentary: God will use what you read in the Bible. (00:00) Why do the New Testament authors quote variants in the Septuagint and not what was originally inspired? (10:00) How would you respond to the assertion that Adam had no choice and had to sin, otherwise God's purposes could not have moved forward? (34:00) What are your thoughts on women in ministry? (48:00) Mentioned on the Show:  Submit a question on the Open Mic Line #STRask: Can You Explain Verbal Plenary Inspiration When the New Testament Writers Quote the Septuagint? “Misquoting” Jesus? Answering Bart Ehrman by Greg Koukl Related Links: How Can We Condemn Evil If God Is Sovereign? by Amy Hall

CheckoutThe God Centered Concept Academy Training Community to learn what growth in Christ isTUVU CommunitiesCheck out this link to view Kingdom Cross Roads on TV.https://jesussaid.tv/?affiliate=tswright_gccTo get a copy of our new book "Embracing the Truth" or to have TS Wright speak at your event or conference or if you simply want spiritual or life coaching or just a consultation visit:www.tswrightspeaks.comVisit our website to learn more about The God Centered Concept. The God Centered Concept is designed to bring real discipleship and spreading the Gospel to help spark the Great Harvest, a revival in this generation.www.godcenteredconcept.comKingdom Cross Roads Podcast is a part of The God Centered Concept.n this special CPE Summer 2026 episode of Kingdom Cross Roads Podcast, T.S. Wright sits down with Dr. Michael “Mike” Manahan, author of The Great Contest, for a conversation about faith, trials, biblical truth, and the transforming work of God.Dr. Manahan brings an unusual combination of theological and scientific training to the discussion. His academic background includes mathematics and physics, nuclear engineering and physics, and advanced study at MIT, alongside a master's degree in theology. He also shares from decades of ministry experience, including 36 years serving as a volunteer prison chaplain. At the heart of the conversation is a challenging biblical question: Why does God test His people?Drawing from James' teaching to “count it all joy” when believers face trials, Dr. Manahan explains his view that the tests and “contests” found throughout Scripture are part of God's work of developing character, producing sanctification, and preparing His people for His Kingdom. The conversation traces this theme from the Garden of Eden through figures in the Old and New Testaments. Dr. Manahan also discusses several major theological themes addressed in The Great Contest, including:Why the Tree of the Knowledge of Good and Evil was present in EdenThe biblical purpose of testing, trials, and sufferingHow adversity can become an instrument of spiritual transformationThe reality of hell and the importance of proclaiming the full GospelWhy Genesis 1–3 is foundational to understanding the biblical storyCreation versus evolution and the Big BangThe first and second laws of thermodynamicsThe relationship between scientific inquiry and Christian faithHumanity's ultimate purpose of glorifying GodWhy believers should be able to look back and see evidence of spiritual growthT.S. and Dr. Manahan also emphasize that Jesus Christ can reach anyone, regardless of a person's past, and that the believer's life must remain rooted in the truth of God's Word. Dr. Manahan leaves listeners with a powerful perspective: trials should not merely be viewed as obstacles to escape. They can become evidence of God actively shaping character and preparing His people for what lies ahead.Key Scripture Themes MentionedJames 1 — Counting trials as joy and understanding their role in spiritual development.Genesis 1–3 — God as Creator, God's original intention for humanity, the Fall, and the beginning of humanity's need for redemption.Isaiah 43 — Humanity created for the glory of God.Psalm 115:1 — Glory belonging not to us, but to the name of the Lord.Matthew 10:28 — Jesus' warning concerning judgment and the reality of hell.Keywords / TagsDr Michael Manahan, Michael Manahan, The Great Contest, Kingdom Cross Roads Podcast, Kingdom Crossroads Podcast, TS Wright, CPE Summer 2026, Christian podcast, Christian author, biblical trials, why God allows trials, God tests believers, trials and tribulations, count it all joy, James 1, Christian suffering, sanctification, spiritual growth, Christian theology, biblical theology, creation versus evolution, creationism, Big Bang theory, thermodynamics and creation, science and faith, Genesis 1, Genesis 2, Genesis 3, Garden of Eden, Fall of Man, biblical creation, reality of hell, Christian apologetics, prison ministry, Christian discipleship, glory of God, Kingdom of God, Jesus Christ, biblical truthCall to ActionIf this conversation challenged you to see your trials differently, share this episode with someone who needs encouragement today. Subscribe to Kingdom Cross Roads Podcast so you don't miss more conversations with Christian authors, ministers, teachers, and Kingdom leaders.And be sure to look for Dr. Michael Manahan's book, The Great Contest, available on Amazon, and discover how the tests, trials, and contests found throughout Scripture can help us better understand God's work in our own lives.Like, follow, subscribe, and share Kingdom Cross Roads Podcast—and help us take biblical truth to the crossroads of the world.

Dr. William Lane Craig continues his critique of the preterist view that Christ's "coming" as the Son of Man was fulfilled in the destruction of Jerusalem in AD 70. He argues, first, that the New Testament consistently describes this coming as visible and public: witnessed by everyone, not a secret event hidden from history. Second, he contends that Christ was already reigning as the risen and ascended King well before AD 70, so the Olivet Discourse can't be describing his enthronement in that year; it's better read as his future return as conquering King. Third, and most decisively, Paul ties Christ's coming to the bodily resurrection of the dead, which plainly did not happen in AD 70, a problem so sharp that even interpreters sympathetic to a preterist reading, as N.T. Wright's own remarks show, end up treating Paul's resurrection hope as a separate, still-future event. Dr. Craig explains why, despite its appeal, he can't accept Preterism as the solution to the New Testament's expectation of Christ's return.

When you study the Bible in Hebrew, you keep running into wordplays, alliteration, and folk etymologies that almost never survive a straight English translation. In this teaching you will see the real choice translators face: keep the feel of the original, or keep the exact meaning and explain the play in a footnote. You will walk through Babel and balal, Isaiah's alliteration, Jeremiah's almond tree, and a modern version that tries to keep New Testament poetry rhyming. Compare a few translations and you will catch what one rendering has to leave on the table. ~~~FRONTL|NE Newsletter: https://thelineoffire.org/newsletterDonate: https://thelineoffire.org/donate-one-timeX: https://twitter.com/DrMichaelLBrownYouTube: https://www.youtube.com/@LFTVInstagram: https://www.instagram.com/drmichaelbrownFacebook: https://www.facebook.com/ASKDrBrownWebsite: https://thelineoffire.orgRadio Broadcast from The Line of Fire Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

In this episode of Hebrew Voices #252 - Tanakh and the New Testament: Myth or History? - Part 1, Nehemia Gordon and Professor Marc Zvi Brettler, co-editor of The Jewish Study Bible and The Jewish Annotated New Testament, discuss creating … Continue reading → The post Hebrew Voices #252 – Tanakh and the New Testament: Myth or History? – Part 1 appeared first on Nehemia's Wall.

Welcome to Day 2940 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2940 – Wisdom Nuggets – Proverbs 3:29-35 Daily Wisdom Wisdom-Trek Podcast Script - Day 2940 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2940 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The title for today's Wisdom-Trek is: The Curse on Oppression and the Honor of the Humble – Walking in Friendship with the King On our previous podcast, on Day Two Thousand Nine Hundred Thirty-Eight, we explored Proverbs chapter three, verses twenty-one through twenty-eight. We discovered how hanging on to common sense and discernment brings unshakeable peace, sound sleep, and divine security during unexpected storms. We also learned the vital mandate of neighborly integrity—refusing to delay when we have the power to do good to someone in need today. Today, as we step onto Day Two Thousand Nine Hundred Forty of our ongoing trek, we arrive at the conclusion of Proverbs chapter three, focusing on verses twenty-nine through thirty-five. In these seven closing verses, Solomon completes his royal instructions on social ethics and divine covenant reality. He shifts our gaze from doing good to our neighbors, to actively refraining from harm, violence, and contentious conflict. Then, he pulls back the cosmic veil, showing us how the supreme King of heaven evaluates human pride and humility! Having spent over fifty years focusing on and studying Biblical wisdom, and having accumulated seventy years of life experiences—watching reputations built and destroyed, seeing family lineages thrive or crumble, and observing the ultimate end of arrogant oppressors—I am eager to walk through these powerful verses with you today. Let us open our hearts to the first logical pair of prohibitions regarding our daily human interactions, as recorded in the New Living Translation, grouping together the connected thoughts found in Proverbs chapter three, verse twenty-nine, and verse thirty. Don't plot harm against your neighbor, for those who live nearby trust you. Don't pick a fight without reason, when no one has done you harm. Look at the solemn ethical boundaries Solomon sets around our daily relationships! In verse twenty-nine, he commands, "Don't plot harm against your neighbor, for those who live nearby trust you." The Hebrew word for plot is charash—which literally means to plow or manufacture! Solomon warns against secretly manufacturing evil schemes against those who live right next door in quiet vulnerability and trust. Then, in verse thirty, he addresses contentious behavior, warning: "Don't pick a fight without reason, when no one has done you harm." The Hebrew word for picking a fight is riv—referring to legal disputes or aggressive verbal warfare. Solomon exposes a dark flaw in human nature: the temptation to exploit a trusting neighbor or stir up unnecessary drama simply to exert power. This connects directly back to what we studied in Proverbs chapter three, verse twenty-seven and verse twenty-eight, where we were commanded not to withhold good when it is in our power to act. Here, Solomon shows us the opposite side of the coin: a wise person never weaponizes their power to harm those who trust them! Over my seventy years of living, I have observed that trust is a fragile, sacred currency. Once you betray the trust of a neighbor, a business partner, or a friend, you fracture a relationship that may take decades to repair. The narrative now deepens, moving from covert scheming to the temptation of envying open oppression, weaving together the logical thoughts found in Proverbs chapter three, verse thirty-one, and verse thirty-two. Don't envy violent people or copy their ways. Such wicked people are detestable to the Lord, but he offers his friendship to the godly. Look at the urgent warning in verse thirty-one: "Don't envy violent people or copy their ways." The phrase "violent people" translates as ish chamas—a man of ruthless, predatory aggression! This links us right back to the warning we examined in Proverbs chapter one, verses ten through nineteen, where a gang of violent men tempted the youth to join their predatory ambush for quick riches. Culturally, ruthless people often appear to win in the short term. They cut corners, intimidate others, seize power, and amass wealth. Solomon commands us: do not envy them, and under no circumstances copy their methods! Look at the staggering cosmic reality Solomon reveals in verse thirty-two to explain why: "Such wicked people are detestable to the Lord, but he offers his friendship to the godly!" In the Hebrew text, a person who is "detestable" is an to'evah—an abomination, something utterly repulsive that cannot exist in the holy presence of God. Now, consider this through the Ancient Israelite divine-council worldview! In the heavenly court, where Yahweh sits enthroned surrounded by His celestial council, the ruthless oppressor who builds an empire through violence is viewed not as a successful leader, but as a repulsive outcast whose ways violate cosmic order. But look at what Yahweh offers to the "godly"—those who walk in integrity! He offers them His sod—His intimate friendship and secret counsel! In ancient royal courts, to be admitted into the king's sod meant sitting in his private cabinet. The ruthless man gets temporary plunder, but the humble, godly trekker is admitted into the divine council room, walking as an intimate friend of the King of the cosmos! In my fifty years of studying wisdom, I can assure you that no amount of worldly wealth or power can ever compare to walking in friendship with Almighty God. Solomon now expands this cosmic verdict from individual lives directly into the family home, as recorded in Proverbs chapter three, verse thirty-three. The Lord curses the house of the wicked, but he blesses the home of the righteous. Consider the long-term contrast presented in this single verse! The text contrasts the bayit—the house or household—of the wicked with the home of the righteous. The curse of Yahweh is the spiritual reality of divine opposition resting upon a household that builds its foundation on violence, deceit, and oppression. That house may look like a luxurious mansion on the outside, but its foundation is rotting from spiritual decay. In stark contrast, Yahweh "blesses the home of the righteous!" The word for "home" here is naveh—which refers to a peaceful dwelling, a meadow, or a resting place where a shepherd leads his flock. In my seven decades of life, having raised a family and watched generations grow, I have seen this spiritual law proven time and again. A home built on the fear of the Lord, covenant loyalty, and daily integrity becomes an oasis of peace, safety, and joy, passing down a rich spiritual legacy to children and grandchildren. But a home built on ruthless ambition and covert wickedness eventually collapses under the weight of its own curse. The narrative reaches its ultimate climax as Solomon contrasts how God responds to human pride versus human humility, combining the logical thoughts in Proverbs chapter three, verse thirty-four, and verse thirty-five. The Lord mocks the mockers, but is gracious to the humble. The wise inherit honor, but fools are burdened with disgrace. Look at the divine irony in verse thirty-four: "The Lord mocks the mockers, but is gracious to the humble!" The "mockers"—the letzim—are those arrogant scoffers who laugh at moral boundaries, mock the fear of God, and look down on others. Solomon reveals that Yahweh turns their own arrogance back upon them! This verse is so crucial that both Peter and James quote it directly in the New Testament, declaring that "God opposes the proud, but gives grace to the humble!" When a person walks in pride, the Almighty King sets Himself in active opposition against them; but when a person bows in humility, Yahweh pours out an endless river of unearned favor and grace. Solomon closes the entire third chapter of Proverbs with verse thirty-five: "The wise inherit honor, but fools are burdened with disgrace!" In the Hebrew language, the word for honor is kavod—which means heavy, weighty, enduring glory! The wise person, who walks in the fear of the Lord, inherits a heavy, lasting legacy of dignity that withstands the test of time. But the fool, who relied on self-conceit and violent shortcuts, ends up carrying a crushing burden of disgrace—qalōn—a shameful memory that blows away like dust. As we complete our trek through Proverbs chapter three today, take time to reflect on the two paths set before you. Are you maintaining integrity in your...

Ezekiel 20-21

Job 40:1-42:17, 2 Cor 5:11-21, Ps 45:1-17, Pr 22:14

Did the Beast of Revelation already fall in the first century? In this episode, Jay Rogers examines the dramatic final years of Nero Caesar and the events that brought the Roman emperor's reign to a violent end. From political rebellion and military defections to Nero's suicide and the chaos that followed, this study explores whether Revelation's imagery of judgment and the downfall of the Beast finds its fulfillment in the historical record. Jay traces the collapse of Nero's empire, the Year of the Four Emperors, and the impact these events had on the early church. He also examines key passages in Revelation that many scholars connect to Nero and first-century Rome, offering historical context often overlooked in modern prophecy discussions. If Revelation was written before AD 70, Nero's downfall may not simply be Roman history—it may be one of the most significant fulfilled prophecies in the New Testament.

In this episode of Pastors Talk, Caleb Morell and Mark Dever sit down with Australian author Tony Payne (co-author of The Trellis and the Vine) to discuss his new book, Let the Word Dwell Richly. Payne makes the case that alongside the public preaching of the Word, the New Testament everywhere assumes a "one another word" — believers speaking Scripture and its implications to one another for mutual spiritual benefit.

Spirit of God E7 — So far in this series, we've seen a pattern develop where God gives an extra measure of his ruakh to some leaders in Israel. God's Spirit then empowers these leaders to guide the people, mediate God's covenant, and speak God's words. This is what Israel's prophets are looking forward to: a future prophet-priest-king who will not only restore Israel, but all of creation. In this episode, Jon and Tim explore Isaiah and Ezekiel to discover the Spirit of God's role in anointing the future anointed messiah, as well as a whole renewed humanity. CHAPTERS Recap and Setup for Isaiah, Jeremiah, and Ezekiel (0:00-11:07) A New David with a Seven-Fold Ruakh in Isaiah 11 (11:07-23:22) The Spirit-Anointed Servant and a Spirit-Filled People (23:22-42:49) A New Heart and Ruakh in Ezekiel 36-37 (42:49-1:02:47) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. REFERENCED RESOURCES Tim references our series on The Anointed, specifically the episodes “Saul the Anti-Anointed” and “Isaiah's Anointed One.” Check out Tim's extensive collection of recommended books here. SHOW MUSIC “Beach Chilling” by Lofi Sunday, Just Derrick “family dinner” by Lofi Sunday, Cassidy Godwin “little adventures” by Lofi Sunday, Cassidy Godwin BibleProject theme song by TENTS SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Job 37:1-39:30, 2 Cor 4:13-5:10, Ps 44:9-26, Pr 22:13