Podcasts about New Testament

2 Chron 32:1-33:13, Rom 15:23-16:9, Ps 25:16-22, Pr 20:16-18

The Bible contains 66 books written by around 40 authors across 1,500 years, yet it tells one unified story centered on Jesus Christ.Tiffany and Pastor Jeff explore how God inspired human authors to write Scripture and how the early church recognized which books belonged in the biblical canon. They address the “lost books” of the Bible, explain how Scripture was faithfully preserved, and show why Christians can confidently trust the Bible we hold today.Chapters:02:03 Where Did Our Bible Come From?The Bible contains 66 books written by around 40 authors across approximately 1,500 years. Despite its many contributors, Scripture tells one unified story of creation, fall, redemption, and restoration centered on Jesus Christ.06:18 Who Actually Wrote the Bible?God is the primary author of Scripture, but He worked through real human writers with distinct personalities, backgrounds, and writing styles. The Holy Spirit guided these authors without turning them into passive scribes or removing their individuality.09:38 How Did Moses Write About Creation?Biblical events were sometimes preserved and passed down before being written. Whether information was revealed directly by God or collected from faithful witnesses, Christians trust that Scripture records exactly what God intended.11:48 Who Chose the 66 Books of the Bible?The biblical canon is the recognized collection of writings inspired by God. The church did not give these books their authority but recognized the divine authority they already possessed.13:50 How Was the New Testament Recognized?The apostles' writings were treasured, publicly read, carefully copied, and shared among early churches. The apostles also recognized one another's writings as Scripture, demonstrating that this process began during the first century.15:02 How Was God's Word Preserved?The format of the Bible has changed from handwritten manuscripts to printed, digital, and audio editions, but its message has remained the same. Generations of believers carefully preserved and passed down the truth God had given.17:35 Why Wasn't the Bible Compiled Immediately?Early churches were scattered throughout the Roman Empire, and every letter or book had to be copied by hand and physically circulated. By AD 367, Athanasius recorded all 27 New Testament books already recognized by churches.19:18 What About the “Lost Books” of the Bible?Writings such as the Gospel of Thomas and the Gospel of Judas appeared later and contradicted apostolic teaching. They were excluded because they were neither connected to the apostles nor recognized as inspired Scripture.21:27 Why Can Christians Trust the Bible Today?God has faithfully preserved His Word through centuries of copying, persecution, translation, and criticism. The Bible remains God's living Word and one unified story pointing to Jesus Christ.“ Understanding how God gave us the Bible doesn't weaken our confidence; it strengthens it. Once you see and understand the incredible story behind how we got our Bible, you'll treasure it even more.”  – Pastor Jeff Cranston

The story of the woman caught in adultery in John's Gospel has long stirred controversy. Given its checkered manuscript witness, many scholars don't believe it belongs in John's Gospel or even in the Scriptures at all, while others think it is Scripture but belongs in a different canonical setting, and still others, like our guest today, believe it is indeed authentically Johannine, foreshadowing Jesus' own trial and his final victory over darkness. Tune in as we speak with Onyekachi Ugwu about his recent monograph The Woman Caught in Adultery and the Gospel of John (Mohr Siebeck, 2026). Onyekachi Ugwu earned his PhD at the Catholic University of Paris in 2024, and is a lecturer in New Testament studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

July 12, 2026 - Vacation Bible School Day 1 - Sunday PM Bible Class In this episode Bill leads a lively class-style exploration of the complex relationship between archaeology and the Bible. Bill argues that while archaeology can sometimes corroborate biblical details, it does not "prove" Scripture—the Bible is presented as the ultimate, absolute authority. Listeners are taken through the larger debate over timelines, methodology, and the limits of physical evidence. The program contrasts the modern, roughly 200-year history of archaeology with the Bible's traditional, literal timeline of about 6,000 years, and discusses how those differing chronologies shape interpretations. The speaker highlights that archaeology often raises questions or offers multiple interpretations rather than delivering definitive answers. Concrete case studies are covered in depth: the Exodus narrative, the conquest accounts (Jericho and Ai), debates over the location of Mount Sinai, claims about Pharaoh's army at the Red Sea, and sensational finds like alleged remains of Noah's Ark. The episode flags which of these claims are widely debated or lack direct archaeological confirmation. A major portion of the talk focuses on Hezekiah's Tunnel and the Pool of Siloam: the tunnel's construction, the ancient inscription describing the stonecutters' rendezvous, and how the feature aligns with Old Testament descriptions and later New Testament references (including Jesus' healing at the Pool of Siloam). This segment is presented as a strong example of where biblical description and physical remains converge. Bill explains "burn layers"—strata of destruction in archaeological sites—and uses examples such as Shiloh and Jericho to show how sudden destruction horizons can match biblical accounts of conquest, while also stressing that later rebuilding can obscure earlier events. The theological dimension is emphasized through the story of Rahab as an example of grace appearing amid judgment. The Dead Sea Scrolls receive special attention as one of the most remarkable finds supporting the preservation and reliability of Scripture: nearly 1,000 manuscripts from Qumran, the languages they contain, and their significance for understanding Jewish belief in the Second Temple period and the textual history of the Hebrew Bible. The episode also reviews a handful of corroborating inscriptions and human remains—such as the Pilate Stone, the first-century heel bone with an embedded nail, and the Gallio inscription—illustrating archaeology's role in confirming historical persons, administrative titles, and cultural details mentioned in the New Testament. Throughout the lecture the speaker warns about overhyped or bogus claims and encourages careful, critical investigation. He references modern popular apologetics researchers and online resources (Jonathan Moore; Apologetics Press contributors Kyle and Jeremy Butt, David and Jeff Miller) and mentions plans for travel groups to Israel for those interested in seeing sites firsthand. Key takeaways: archaeology can illuminate and sometimes corroborate biblical narratives, but many discoveries are debated or ambiguous; careful scholarship and discernment are essential; and for the speaker, the archaeological record ultimately points back to the authority and reliability of Scripture. The episode closes with an encouragement to keep digging—both literally in the field and figuratively in God's Word. Duration 30:11

July 8, 2026 - Wednesday Bible Class In this episode Caden walks through the life of Timothy in the New Testament, using his story as a roadmap for how families, mentors, and congregations can develop faithful, effective servants of Christ. Caden outlines four main points — Timothy's upbringing, personality, reputation, and defining traits — and draws connections between biblical examples and practical church life. The episode examines Timothy's spiritual foundation: the influence of his mother Eunice and grandmother Lois, his early acquaintance with Scripture (Acts 16; 2 Timothy 1:5; 3:14–15), and a recent Pew Research study about how household religious practice affects retention. The host stresses the central role of the home in training young people and offers concrete ideas for building a child's faith (attendance, family Bible study, visible example, church involvement). Mentorship is a key theme. The speaker explores Paul's investment in Timothy (Titus 2; Philippians; 1 Corinthians) and the importance of both receiving and giving mentorship. Passages such as Proverbs 1 and 1 Timothy 4 are used to encourage younger and newer Christians to accept teaching, grow in knowledge, and set a godly example in speech, conduct, love, faith, and purity. Timothy's personality — commonly understood as timid or shy — is discussed candidly. The class reviews verses that show Paul encouraging Timothy (1 Corinthians 16; 1 Timothy 4; 2 Timothy 1:6–7) and highlights how Timothy overcame fear and insecurity through obedience, faithfulness, and willingness to step outside his comfort zone. Reputation and dependability are analyzed through examples in Acts and Paul's letters. Timothy was well spoken of in Lystra and Iconium, trusted to check on churches and to teach correctly (Acts 16; Philippians 2; 1 Thessalonians; 1 Timothy). The speaker emphasizes how consistent, humble choices build a reputation that opens doors for service. Concrete traits from Timothy's life — devotion to Scripture, faithfulness, selflessness (including his willingness to be circumcised to reach Jews), and sacrificial service — are highlighted as patterns worth imitating. The lesson closes with practical takeaways for listeners: invest in children's spiritual foundations, mentor the young and new, don't let personality or fear prevent service, guard your reputation, remain devoted to study and growth, and live selflessly as Jesus taught (Matthew 16:24). The episode is carried out as an interactive teaching session with audience participation and Q&A moments; there are no external guests. Listeners can expect Scripture-based exposition, real-life examples, statistics to frame the issue, and actionable steps for families and church members who want to raise and mentor the next generation of faithful Christians. Duration 44:46

Spiritual Eyes of Faith (1) (audio) David Eells, 8/2/26  V. W. - 6/4/19 (David's notes in red) I had this dream where some of us of local UBM were in the living room of a house. Some of us were talking casually, sitting at a picnic table that was in the living room. My husband and I were sitting next to each other; Debbie Fenske was to the right, a little farther away. She was talking to us about the book we are reading in our Wednesday Bible studies, The Real Good News. (This book is about what the Gospel provides for those who overcome through faith.) She said something about the chapter we are in, and she had read a few chapters ahead. She was also very excited about the deliverance the Lord is doing now, and something about spiritual warfare. I remember seeing Joe D. (who has come here to visit) sitting in a chair diagonally across from her, smiling. As she was talking about the book, I knew we were now receiving “grants”. (For those who take part in the cleaning up process, the heavenly “grants” will come to those who have faith in the promises.) Then, when I woke up I thought of (Php.1:29) …to you it hath been granted in the behalf of Christ, not only to believe on him, but also to suffer in his behalf. (Those who suffer with Jesus in our death to self will also reign with him through the grants. (2Ti.2:11) Faithful is the saying: For if we died with him, we shall also live with him: 12 if we endure, we shall also reign with him: if we shall deny him, he also will deny us. (Rev.2:26) And he that overcometh, and he that keepeth my works unto the end, to him will I give authority over the nations. All the promises we've been given from the Lord are past tense, so we see them as being “granted” already.) I thought about how a grant is a gift to be used for a specific purpose. And I searched the New Testament for the word ‘granted' and found these verses. (I added the Old Testament grants to overcomers.) It is amazing to see all the things the Lord is granting us now. Thank You, Father, for Your grace and for granting us to be delivered out of the hands of our enemies! Thank You for all the things You are giving us. May we use all You grant us for Your Kingdom and glory in Jesus name, Amen! (Luk.1:73-75) The oath which he sware unto Abraham our father, 74 To grant unto us that we being delivered out of the hand of our enemies Should serve him without fear, 75 In holiness and righteousness before him all our days. (Act.4:29) And now, Lord, look upon their threatenings: and grant unto thy servants to speak thy word with all boldness. 30 while thy stretchest forth thy hand to heal; and that signs and wonders may be done through the name of thy holy Servant Jesus. 31 And when they had prayed, the place was shaken wherein they were gathered together; and they were all filled with the Holy Spirit, and they spake the word of God with boldness. (Act.14:2) But the Jews that were disobedient stirred up the souls of the Gentiles, and made them evil affected against the brethren. 3 Long time therefore they tarried there speaking boldly in the Lord, who bare witness unto the word of his grace, granting signs and wonders to be done by their hands. (Act. 27:23-25) For there stood by me this night an angel of the God whose I am, whom also I serve, 24 saying, Fear not, Paul; thou must stand before Caesar: and lo, God hath granted thee all them that sail with thee. 25 Wherefore, sirs, be of good cheer: for I believe God, that it shall be even so as it hath been spoken unto me. (Rom.5:5) Now the God of patience and of comfort grant you to be of the same mind one with another according to Christ Jesus: 6 that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ. (Gal.3:16) Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. (And He grants to those who abide in Christ who are sons of Abraham by faith.) 17 Now this I say: A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none effect. 18 For if the inheritance is of the law, it is no more of promise: but God hath granted it to Abraham by promise. (Eph.3:16-19) that he would grant you, according to the riches of his glory, that ye may be strengthened with power through his Spirit in the inward man; 17 that Christ may dwell in your hearts through faith; to the end that ye, being rooted and grounded in love, 18 may be strong to apprehend with all the saints what is the breadth and length and height and depth, 19 and to know the love of Christ which passeth knowledge, that ye may be filled unto all the fulness of God. (2Pe.1:3-4) Seeing that his divine power hath granted unto us all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue; whereby he hath granted unto us his precious and exceeding great promises; that through these ye may become partakers of the divine nature, having escaped from the corruption that is in the world by lust. (1Ch.4:10) And Jabez called on the God of Israel, saying, Oh that thou wouldest bless me indeed, and enlarge my border, and that thy hand might be with me, and that thou wouldest keep me from evil, that it be not to my sorrow! And God granted him that which he requested. And He will grant us this too. (2Ch.1:11) And God said to Solomon, Because this was in thy heart, and thou hast not asked riches, wealth, or honor, nor the life of them that hate thee, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king: 12 wisdom and knowledge is granted unto thee; and I will give thee riches, and wealth, and honor, such as none of the kings have had that have been before thee; neither shall there any after thee have the like. (Ezr.3:6) From the first day of the seventh month began they to offer burnt-offerings unto Jehovah: but the foundation of the temple of Jehovah was not yet laid. 7 They gave money also unto the masons, and to the carpenters; and food, and drink, and oil, unto them of Sidon, and to them of Tyre, to bring cedar-trees from Lebanon to the sea, unto Joppa, according to the grant that they had of Cyrus king of Persia. (Trump as Cyrus is conquering D.S. Babylon and freeing the Christians and granting them expenses to build the true Temple. Its happening!) (Ezr.7:6) this Ezra went up from Babylon. And he was a ready scribe in the law of Moses, which Jehovah, the God of Israel, had given; and the king granted him all his request, according to the hand of Jehovah his God upon him. 7 And there went up some of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinim, unto Jerusalem, in the seventh year of Artaxerxes the king. 8 And he came to Jerusalem in the fifth month, which was in the seventh year of the king. … 13 I make a decree, that all they of the people of Israel, and their priests and the Levites, in my realm, that are minded of their own free will to go to Jerusalem, go with thee. … 15 and to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem, 16 and all the silver and gold that thou shalt find in all the province of Babylon, with the freewill-offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem; (Just as above, Ezra was granted to lead the people of God out of Babylonish bondage with a grant from the King to build the temple of God, which is a type of God's people so it will be granted today.) (Est.5:8) If I have found favor in the sight of the king, and if it please the king to grant my petition, and to perform my request, let the king and Haman come to the banquet that I shall prepare for them, and I will do to-morrow as the king hath said. (Esther the Bride was granted to save the people of God from the D.S. Beast kingdom and bring them to their spiritual Red Sea destruction so it will be today.) (Neh.2:7) Moreover I said unto the king, If it please the king, let letters be given me to the governors beyond the River, that they may let me pass through till I come unto Judah; 8 and a letter unto Asaph the keeper of the king's forest, that he may give me timber to make beams for the gates of the castle which appertaineth to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me. (Again a grant from the King to rebuild the true Temple of God and so it will be in our day.) (Est.5:6) And the king said unto Esther at the banquet of wine, What is thy petition? and it shall be granted thee: and what is thy request? even to the half of the kingdom it shall be performed. (So ask today, Bride, for whatever you need!) (Est.7:2) And the king said again unto Esther on the second day at the banquet of wine, What is thy petition, queen Esther? and it shall be granted thee: and what is thy request? even to the half of the kingdom it shall be performed. (The Bride is granted to be a joint heir with Christ.) (Est.8:11) wherein the king granted the Jews that were in every city to gather themselves together, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, their little ones and women, and to take the spoil of them for a prey, (The Bride is granted to give authority to destroy the D.S. Beast kingdom.) (Est.9:12) And the king said unto Esther the queen, The Jews have slain and destroyed five hundred men in Shushan the palace, and the ten sons of Haman; what then have they done in the rest of the king's provinces! Now what is thy petition? and it shall be granted thee: or what is thy request further? and it shall be done. 13 Then said Esther, If it please the king, let it be granted to the Jews that are in Shushan to do to-morrow also according unto this day's decree, and let Haman's ten sons be hanged upon the gallows. (The Bride is granted to give authority to utterly destroy the D.S. Beast kingdom.) (Job.10:12) Thou hast granted me life and lovingkindness; And thy visitation hath preserved my spirit. (Pro.10:24) The fear of the wicked, it shall come upon him; And the desire of the righteous shall be granted. 25 When the whirlwind passeth, the wicked is no more; But the righteous is an everlasting foundation. (Psa.20:4) Grant thee thy heart's desire, And fulfil all thy counsel. (Psa.119:29) Remove from me the way of falsehood; And grant me thy law graciously. 30 I have chosen the way of faithfulness: Thine ordinances have I set before me. 31 I cleave unto thy testimonies: O Jehovah, put me not to shame. 32 I will run the way of thy commandments, When thou shalt enlarge my heart. (Psa.140:7-11) O Jehovah the Lord, the strength of my salvation, Thou hast covered my head in the day of battle. 8 Grant not, O Jehovah, the desires of the wicked; Further not his evil device, lest they exalt themselves. Selah. 9 As for the head of those that compass me about, Let the mischief of their own lips cover them. 10 Let burning coals fall upon them: Let them be cast into the fire, Into deep pits, whence they shall not rise. 11 An evil speaker shall not be established in the earth: Evil shall hunt the violent man to overthrow him.   Abiding in Heavenly Places Alenna Timoshchuk - 12/17/21 (David's notes in red) I dreamt that my husband went to visit David Eells and Michael, but instead of visiting them where they lived now, he actually was visiting them in heaven. (Representing the first fruits Man-child ministers living in “heavenly places in Christ”.) None of them were dead; they were still alive on this earth, but it was like there was a lower part of heaven that was open to those who abide in Christ, and they could visit it, even though they were still alive on earth. (The first fruits come into perfection through Christ first by abiding with Him in heavenly places.) I got to see a bit of it as if I was looking through my husband's eyes and it looked like it was just above all the mountain peaks. (Looking through our husband's eyes represents seeing the way our heavenly husband Jesus sees. The Bride has the eyes of a dove, representing the Holy Spirit, just as her husband Jesus does. (Son.4:1) Behold, thou art fair, my love; behold, thou art fair; Thine eyes are as doves behind thy veil. Thy hair is as a flock of goats, That lie along the side of mount Gilead. And (Son.5:12) His eyes are like doves beside the water-brooks, Washed with milk, and fitly set.) It had beautiful pine trees and rivers, and Michael and David lived in a beautiful large log cabin, a really fancy one. (For anyone who loves the outdoors and appreciates nature, this would be their dream place. Just the prettiest scenery you could ever imagine.) (I was shown in a vision years ago a tower of logs that represented the UBM ministry that the Lord was giving me. This log cabin represents the UBM ministry living the crucified life, represented by the cross timbers at the corners.) My husband stayed with them for three days, then came back to me and was just so excited, telling me all about it. He was saying how Michael (Meaning, “Who is like God”) held a staff in his hand, and if someone wanted to enter that part of heaven, then he'd hold it out, and if the color turned red, then the person could not enter because they were not abiding in Christ. But if it turned green, then they could go in. He told me how relieved he was when the staff turned green and not red. He started telling me about how wonderful and beautiful everything was up there. (The first fruits have very good discernment; the discernment of Jesus, and the wicked don't ever get past them. (2Co.10:6) and being in readiness to avenge all disobedience, when your obedience shall be made full.) Then he pulled out a branch from a pine tree and gave it to me. It had the most beautiful aroma. I thought it was so sweet that he brought me a souvenir from heaven. (Pine trees are evergreens, and they represent everlasting life. Jesus is the Father of Eternity and the Branch. This is the gift or souvenir that Jesus has brought back to us with His resurrection. (Isa.9:6) For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father (Hebrew: Father of Eternity), Prince of Peace.) Then I told him, “I want to go so badly. I want to be in heaven.” And he smiled and hugged me and said, “Let's go for your birthday on March 6th. (3/6 or 3+6=9. Nine was the hour that Jesus died on the cross, and there are 9 fruits of the Spirit for those who have died to self. And, as in the natural, those who die get to go to heaven. Our birthday begins when we begin to die to our flesh by living the crucified life; then we begin to bear the fruits of the Spirit of God as He makes us a fully born again new creature in Christ.) Then he said, “Maybe then we can stay there for a month.” (30 days? Jesus was 30, as the Law states, when He began his ministry.) I was so excited! I knew it would be the best birthday I've ever had, but I worried a little that we wouldn't have enough money to not work for an entire month. (God will always make provision when He holds the green staff because we walk by faith to follow in His footsteps.) Then I woke up.   Seeing Others Through Faith Eve Brast - 06/13/08 (David's notes in red) The Shulamite bride in Song of Solomon had the eyes of a dove, meaning she saw things the way God's Spirit sees things. This dream teaches us to see others by faith as God does, to see that they have already been given godliness through Christ. This is the opposite of the way the faction views righteous people. (2Pe.1:2) Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord; 3 seeing that his divine power hath granted unto us all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue; 4 whereby he hath granted unto us his precious and exceeding great promises; that through these ye may become partakers of the divine nature, having escaped from the corruption that is in that world by lust. Spiritual eyes see the end from the beginning. I had a dream that began in an indoor swimming pool area. The voice of David Eells was talking over my right shoulder throughout the whole dream. He was showing me different people and situations; people that I had wondered whether they were saved or would be saved, or if these people were making the right choices or living their lives the right way. These things had disturbed or concerned me throughout my life. (Rather than wonder about them, we should have faith for them to be saved. (Php.1:6) being confident of this very thing, that he who began a good work in you will perfect it until the day of Jesus Christ: 7 even as it is right for me to be thus minded on behalf of you all, because I have you in my heart, inasmuch as, both in my bonds and in the defence and confirmation of the gospel, ye all are partakers with me of grace.) David would show me these different people. Some of them were close friends or family members; others were strangers whom I had never seen before, or people I had only had brief encounters with. I was walking on the right side of the pool. David's voice was talking over my shoulder in my right ear from behind me. Suddenly, I could hear the voices of my son Noah and his friend Nathan squabbling ... I walked up to them, not sure how to handle their squabble, and was frustrated with their childish foolishness ... Then David Eells walked over to both of them and, in a gentle way, started teaching them ... He calmed them with a gentle voice. Then he showed them how to…reconcile their differences. (Mat.5:9) Blessed are the peacemakers: for they shall be called sons of God.) Then the scene changed. David's voice was still in my right ear, teaching me. The more he taught me, the more my spiritual sight opened up, and I began to see these people the way God sees them or knows them, even when they are still living in sin or ignorance. (We have to be the peacemakers between the immature and teach them to let God be the judge between them.) The next scene was outdoors on some land that David owned... I drove up in a flatbed pick-up with food, plants, flowers and one small crate of special baby birds. I was contributing these things as a gift to UBM. (No buying and selling but giving and receiving.) All of us lived on his land and had our different positions and chores or things we were assigned to do, based on what we were good at. (Everyone will work according to their assigned gifts and abilities from God, Him working in them to will and to do of His good pleasure; this creates peace and rest.) ... The women and I carried all the food, plants and flowers into the greenhouse nursery to tend to them. I set the baby birds on the top right corner of a table in the center of the nursery. (Baby Christians in the nursery will grow up like the Father's planting.) One of the women who was older than me in her 50's with dyed, dark brown hair walked past the birds and looked down at them with presumptive irritation and said, “What are those?” I started to tell her, but she cut me off because her true intention was to make a point that she wasn't going to help me feed them or care for them. She said, “Well, I hope you don't expect me to take care of them”. I was offended at first by her presumptuousness. But David's voice on my shoulder explained to me why she said that, because that was not God's calling for her and then something amazing happened. All at once, I was able to see her heart attitude and knew this woman intimately as God saw her! All my anger just melted away …and I loved this woman and was so grateful for all she had done for UBM. I was shown how precious and valuable she was to God, and I cherished her like a hidden treasure! (Everyone will learn to appreciate individual callings and gifts as the people manifestly become the body of Christ. No one will do without, for the body will minister to itself as it was in the Book of Acts.) After this, the scene changed, and the plant nursery turned into my grandmother's house. It was Christmas, and there were gobs of Christmas décor everywhere. My mother's family was celebrating Christmas and standing around, eating and talking to one another. My grandmother was being the good hostess that she has always been, preparing food and asking everyone about themselves ... (In God's nursery, the babies can grow up out of their Babylonish traditions without condemnation.) Suddenly, I realized that my grandfather was there. (He passed away back in September 2007.) He was dressed in a colorful Christmas sweater and he looked so young and full of life! (Representing those who are immature, who are dead in their sins, can grow up out of Babylonish works.) My grandmother acted as if it were normal to have a dead man mulling around her house! My mom finally came in, and I rushed over to her in a panic and said, “Thank God you are here! Grandpa is alive! And he is running around here talking to everyone!” I was fearful and horrified. My mother was surprised and concerned. She didn't know what to do except pretend like everything was normal and talk to my grandpa like he was still alive. My mom and I were the only two who realized that my grandpa had died. (Resurrection life will come to those in immature Babylonish habits when we see them and talk to them as though they are alive from the dead and new creatures in Christ. (2Co.5:14) For the love of Christ constraineth us; because we thus judge, that one died for all, therefore all died; 15 and he died for all, that they that live should no longer live unto themselves, but unto him who for their sakes died and rose again. 16 Wherefore we henceforth know no man after the flesh: even though we have known Christ after the flesh, yet now we know [him so] no more. 17 Wherefore if any man is in Christ, [he is] a new creature: the old things are passed away; behold, they are become new. 18 But all things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation; 19 to wit, that God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses, and having committed unto us the word of reconciliation. 20 We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech [you] on behalf of Christ, be ye reconciled to God. 21 Him who knew no sin he made [to be] sin on our behalf; that we might become the righteousness of God in him.) As I stood there, I could hear David's voice over my shoulder again, and it calmed me down, and my fear melted away. ... Then that amazing thing happened again! I started quietly observing my grandpa as he talked and interacted with the other family members. He was beautiful and radiant. He was kind and his heart was childlike. I saw him the way God had seen him! (Yes, by faith and renewed imagination as a new creature in Christ.) He was going around, really just pouring his soul into his children and grandchildren! I couldn't believe what a precious soul this was! (My grandpa used to be a very hard man in his younger years. When I was a child, I heard him and my father arguing as my dad tried to share the Gospel with him. A stream of obscenities would pour out of his mouth. He said he didn't need God. Later in his life, during his 60s, he had a change of heart. He got involved in a local Methodist church and went to Sunday school and church most Sundays and dragged my grandma along, who also got involved with that church. They were really serious about it all. (As baby Christians, we were all involved in a simplistic experience of Christianity, so we should love these as Christ loved us as His babies who are learning to walk -- at the same time correcting the system and leaders who would keep them as babes.) When he had been alive, I judged them for their denominational choice and what I viewed as a shallow, almost worthless relationship with God. (Babies play in the shallow end of the pool until they grow up. We must speak justification by faith to them to give them the joy and confidence of their salvation.) As I was observing my dead grandpa at this Christmas party, I was able to see his heart the way God saw him. It was incredible to me how I could feel how God felt and saw my grandpa! I saw that God cherished his childlike faith and his desire to help others understand things and mentor them, and his desire to help others with their projects. (We must see the immature as accounted righteous by faith.) At that moment, I knew that he was with the Lord and not in hell, as I had been concerned about it since his death. The scene changed again, and my grandmother's house turned into the apartment of two homosexual men. As I observed them, they couldn't see me. I was immediately disgusted that I was in their home. (We are forbidden to judge any of the lost, for they have not grace yet to obey and are in bondage, to be pitied [1 Cor.5:9-13].) I was fearful of some sort of defilement or something. These two men were nicely dressed. I listened to them talk. They had several Great Dane dogs that were running around in the backyard. I wasn't happy about those dogs. … As I was feeling threatened by these men and their dogs, I heard David's voice talking in my right ear again, and as I listened, the threat melted away, and I began to see these men's hearts. They had such compassion and loving kindness in their hearts! I watched them love and care for their animals, when suddenly I heard a knock at the door. One of the men went over to open the door. There was a naked man who was obese and hairy all over his body, sitting in a wheelchair with a colostomy bag taped to his lower abdomen that was filled with feces. He was homeless and needed a place to live and someone to help him change his colostomy bag every day. The sight of this man horrified me, and I doubted these men would take him in. I watched as they happily discussed the possibility between themselves and eagerly agreed to take this crippled, naked man into their home and take care of him! I was astounded at their love for other people, their compassion, and their blindness to the flaws of others. God showed me all the qualities that he had formed in their hearts, how He used the betrayal and rejection that they had experienced throughout their lives in order to form Christ in them! I was seeing the end from the beginning in these men (even though they were still in ignorance and lost in their sin). (Those who have been sinners and rejected can appreciate the acceptance of Christ through the Gospel. Some lost people have more of the nature of Christ than some Christians, but they are not justified through faith in the sacrifice of Jesus. In everyone whom God will ultimately draw and call to Himself, He prepares the soil by breaking it up through adverse circumstances and failure, so that through repentance and faith the seed of Christ is planted. Those who are forgiven of much are able to love much. (Luk.7:47) Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, [the same] loveth little.) God told me, “These are mine!” And they were so beautiful!! So perfect in heart! Such compassion that I had never seen or experienced before! It just made me want to weep. I felt defiled by my own attitudes and judgmental self-righteousness and was horrified at myself. David's words had helped me to see things and people the way that God saw them, in process. I was able to finally see my own heart clearly and repent to God. After this dream, seeing others the way God sees them became a permanent gift. (God sees us as a finished product from the beginning through Jesus' sacrifice, and we must do the same for others. As we forgive them, God forgives us. We can tell them the good news that they are free from sin. The repentant sinner will appreciate this greatly.) They looked so precious to me, and I just cherished each one in my heart like a rare jewel! I didn't see their sin anymore or their imperfections. I wasn't concerned about their immediate state or what they were planning to do that was sinful or wrong. I just saw the end from the beginning and felt such rest! (Seeing our loved ones through the sacrifice of Christ by faith gives us rest that God will do the work in them.) Not only did God settle my uncertainty about the salvation or spiritual condition of all the people whom I have prayed for or been “concerned” about in my family or other people's families, but He gave me the faith I needed to believe in the sanctification of others that we pray for and believe for their salvation. (When we pray for lost loved ones, we are commanded to believe we have received what we prayed for and see it as done. (Mar.11:24) Therefore I say unto you, All things whatsoever ye pray and ask for, believe that ye received (in original Greek) them, and ye shall have them.) This has been an issue for me that I have worried over and struggled with a lot. These situations were representative of all the lost loved ones whom the saints of God are praying and believing for! Praise God for peace of mind and for His great mercy! To be balanced on this subject, we must not give grace to believers who walk in willful disobedience. (Heb.10:26) For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins, 27 but a certain fearful expectation of judgment, and a fierceness of fire which shall devour the adversaries. 28 A man that hath set at nought Moses law dieth without compassion on [the word of] two or three witnesses: 29 of how much sorer punishment, think ye, shall he be judged worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant wherewith he was sanctified an unholy thing, and hath done despite unto the Spirit of grace? 30 For we know him that said, Vengeance belongeth unto me, I will recompense. And again, the Lord shall judge His people.   Learning to Walk in the Spirit Winnie Osegueda - 1/25/22 (David's notes in red) In this dream, I was at my mom's house and there were quite a few different types of people of all colors and nationalities. (I believe this could be part of God's elect still stuck in the mother harlot Church.) There was a man who came into the house who looked like Brandy Arney when he was a bit younger. This man looked like a mix between Brandy Arney and the actor Daniel Craig, who plays James Bond. (Bond is a play on words representing the first fruits Man-child who are bonded together in the agape love of Christ to teach the woman, as Revelation 12 shows. The Man-child body of all nations teaches the woman to fight for the Kingdom like Bond fought for his.) I wanted him to come in because he was going to show me how real the spiritual realm is, and I invited him inside. He was wearing a white or light cream sweater as he stood across from me in front of my mom's front door. As “Brandy/Bond” stood there, I saw his spirit man come out of his body and I was blown away. I asked him how to do that, and he began to teach me. (This represents learning to walk in the Spirit and be led by the Spirit rather than walk in the flesh. (Rom.8:12-14) So then, brethren, we are debtors, not to the flesh, to live after the flesh: 13 for if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live. 14 For as many as are led by the Spirit of God, these are sons of God.) Then, as I stood there, my spirit man also came out of my body. This aspect of the dream felt so real. I literally felt myself leave my body. (living in the flesh no more) As I was “walking in the spirit,” I could see and feel my spirit man's arm and hand touch a white lady's sweater with ruffles on the shoulders that was folded over on the back seat of a wooden chair in my bedroom. I believe this sweater was for me. (These are the righteous acts of the saints that we are clothed with when we walk in the Spirit, denying our flesh.) (I see this dream as a parable of coming out of the flesh and walking in the Spirit, and how we are able, by faith, to put on the Lord's righteous garments.) Then I woke up. I asked the Lord for a couple of verses regarding myself in this dream and I received by faith at random: (Joh.3:12) If I told you earthly things and ye believe not, how shall ye believe if I tell you heavenly things? (We walk in Heavenly things when we walk in the Spirit and not in the flesh.) And (Eph.4:14) (14-16 for context) that we may be no longer children, tossed to and fro and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error; 15 but speaking truth in love, may grow up in all things into him, who is the head, even Christ; 16 from whom all the body fitly framed and knit together through that which every joint supplieth, according to the working in due measure of each several part, maketh the increase of the body unto the building up of itself in love.   Seeing Christ in the Mirror Marie Kelton - 1-28-22 (David's notes in red) During the night the Lord gave me a vision of my spiritual man in a dark place. (1Co.13:10-12) but when that which is perfect is come, that which is in part shall be done away. 11 When I was a child, I spake as a child, I felt as a child, I thought as a child: now that I am become a man, I have put away childish things. 12 For now we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know fully even as also I was fully known.) She was wearing all white and standing in front of a vanity that was all white with a desk and a chair. My spiritual man was looking in the mirror and saw a black being there. I knew it was my flesh man in the mirror. (Jas.1:23-24) But be ye doers of the word, and not hearers only, deluding your own selves. 23 For if any one is a hearer of the word and not a doer, he is like unto a man beholding his natural face in a mirror: 24 for he beholdeth himself, and goeth away, and straightway forgetteth what manner of man he was.) My spiritual man broke the mirror by hitting it. (Because we cannot see the old man in the mirror, or we will not be justified by faith and not have the power to obey.) Then I saw the Lord standing next to my spiritual man in front of the vanity. (2Co.3:18) But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit.)   Get the Beam out of Your Own Eye C. P. - 1/15/22 (David's notes in red) In a vision, I saw a mist and heard the word “fumigate”. (Fumigate means to exterminate or disinfect using smoke or chemicals.) (I believe this mist is the prayers of the saints, as well as the Holy Spirit). Then in the mist I saw a wooden beam. (Mat.7:1-5) Judge not, that ye be not judged. 2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured unto you. 3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 4 Or how wilt thou say to thy brother, Let me cast out the mote out of thine eye; and lo, the beam is in thine own eye? 5 Thou hypocrite, cast out first the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.) In the wooden beam, there was the tiniest little black speck, but as the mist continued to stay on the beam, the black speck became bigger until something wriggled out from the wooden beam. It looked like a newt or a small lizard. It was struggling to survive so it left. (The black newt or lizard can be the spirit of judgement, which hangs around with rejection and fear of rejection. These unclean spirits are curses from the evil one. All factious spirits of criticism, judgement, rejection, etc. leave when the fumigation mist of the saints' prayers comes. We need to be praying for our brothers and sisters! (1Th.5:23-25) And the God of peace himself sanctify you wholly; and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ. 24 Faithful is he that calleth you, who will also do it. 25 Brethren, pray for us.) The prayers, both personal and collective, for ourselves and for others, are how we cast out the beam from our own eye. Then you can see the beam and what was in it. Our prayers to be cleansed from all unrighteousness are heard, and He will complete the good work He has started in each one of us! Praise God!) This vision greatly encouraged me, and I have been trying to use every opportunity in my daily disciplines to pray for others, even if it is in the Spirit with tongues. I asked the Lord if I should share this dream with the body to encourage everyone, and received by faith at random (Psa.65:5) of them that are afar off, so that's an affirmative! (In context 5-7) By terrible things thou wilt answer us in righteousness, O God of our salvation, Thou that art the confidence of all the ends of the earth, And of them that are afar off upon the sea: 6 Who by his strength setteth fast the mountains, Being girded about with might; 7 Who stilleth the roaring of the seas, The roaring of their waves, And the tumult of the peoples.   The Lord is Cleansing His Body Winnie Osegueda - 9/20/21 (David's notes in red) I dreamt that I was at the house where we (UBM) meet locally. (Winnie here represents the Bride body that the Lord is faithfully attending to in order to get them cleaned up and ready for ministry during the 7 years of tribulation.) I was sitting on the couch that I normally sit on with my family, which is on the right of David. Instead of David sitting on the chair he normally sits in, however, he was sitting beside me. As David sat next to me, he turned into another man, whom I had not seen before. This man was regular-looking and was younger, but not too young. He also had a nice tan, like someone who'd been out in the sun often. (I believe this man was Jesus, but at the same time, he was also still David.) (Jesus and David 'merged together' represents the Lord through the David/Man-child body of ministers shepherding and caring for their flocks in faithfulness and love.) The man began to speak to me and told me that when I sing, it sounds very beautiful to the Lord. (Our praise and worship are not just songs that we sing to the Lord, but we worship Him with the sacrifice of our lives through obedience to His Word and taking up our cross daily to follow Christ in our suffering of death to self. (Joh.4:23) But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: for such doth the Father seek to be his worshippers. The Greek word for worship here is Proskuneo, meaning to “kiss towards.” i.e. an act of love towards God is worship. This could include praise, singing, or what we normally think of as worship or other acts of love towards Him and our fellow man.) (For the morning prayer meeting on the morning that I received this dream, the verses I got by faith at random were the story of the woman with the alabaster jar of expensive perfume, which I received confirmation of when Chuc received the same story in a different gospel the following day or two. (Mar.14:3) And while he was in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster cruse of ointment of pure nard very costly; and she brake the cruse, and poured it over his head. (This was an act of love toward the Lord.) (I believe this could be symbolic of giving the Lord our all and holding nothing back.) Winnie went on to say: He also said that He hears my pain and that it echoes through the kingdom. In the dream, I knew immediately that it meant I needed to cast my burdens onto the Lord. When the man said this to me, the thought came to me that I had to lay down my pain and give it to the Lord. (When we allow the enemy to inflict his pain upon us by receiving his fiery darts, it affects the whole body of Christ, and everyone suffers when one is suffering. This is how it echoes through His Kingdom.) The man also said to me, “Can't you see the angels around you?” I looked up and saw several angels above me, almost forming a circle. (Psa.91:11) For he will give his angels charge over thee, To keep thee in all thy ways. (Psa.34:7) The angel of Jehovah encampeth round about them that fear him, And delivereth them.) (We must keep our angels who are assigned to go forth for us into battle against our enemies employed. (Heb.1:14) Are they not all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation?) As this man was talking to me, I could see his eyes were very kind, and they also teared up. The man had a lot of compassion, and as he was telling me all these things, my eyes began to well up with tears. As a tear began to fall down my left cheek, the man reached over to wipe it away. As he wiped away my tear, he also began to rub a black spot off of my face. (Jesus not only came to wipe away our sorrows and give us His joy and freedom, but He also came to take away all our sins, spots, and blemishes.) A feeling of shame tried to creep up on me, as if I did not want the man to look too closely at my faults and flaws. (Shame and condemnation will keep us trapped in a prison and an endless cycle, and we will not be effective for the Kingdom of God if we stay in this state.) Then I woke up suddenly. The verse that came to me as I was typing this was: (Eph.5:25-27) Husbands, love your wives, even as Christ also loved the church, and gave himself up for it; 26 that he might sanctify it, having cleansed it by the washing of water with the word, 27 that he might present the church to himself a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. This is a work that the Lord will complete in us, and all we have to do is repent and believe. (1Jn.1:9) If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness.  I asked the Lord if I should share this dream with the body and received by faith at random: (Eph.2:21-22) in whom each several building, fitly framed together, groweth into a holy temple in the Lord; 22 in whom ye also are builded together for a habitation of God in the Spirit. (I thought this was a pretty good confirmation.) (I believe, and also Winnie, that when the Lord removed the black spot, she was representing the Body.)   Loving the Hidden Treasure Eve Brast - 07/30/2016 (David's notes in red) I dreamed that my son Elijah and I were in the basement of a greenhouse where David and Michael lived. It was painted forest green. (I believe Father is using a word play here for a greenhouse where plants are nurtured and protected from the harsh elements.) (This is what we do. Eve represents the Bride of the “last Adam”. Elijah means “my God is YAHWEH”, meaning “my mighty one is YAHWEH”. Those who trust in God's strength to do their works.) The basement had a dirt floor, and the dream started with Elijah and me pulling up a large golden crate out of the ground that had been unearthed. (An obvious hidden treasure in the UBM house. The golden ark of the covenant.) We opened the lid and golden light shone forth from its contents. I don't know who had unearthed it, but he and I were excited to carry it upstairs and show it to our brethren. It was surprisingly lightweight and wasn't at all hard to carry up the basement stairs. (God's hidden treasures are Jesus' light burden. His treasures put faith in us, which gives His power to bear any burden.) Elijah and I brought it and set it on the threshold between the living room and dining room, and I knelt in front of it as Elijah moved around to the other side in the dining room next to Michael Hare. I thought in the dream that it was a “hope chest”. (A hope chest is something that young girls used to have in the old days, where they would store things away for the time when they would be married.) (Representing a treasure hidden for Eve, as a type of the Bride's marriage.) There was a well-lit kitchen off to my right and in front of us, where David was busy preparing something for us all to eat. (Jesus said we must eat His body and He is the Word made flesh, the manna from Heaven that the fleshly tire of, for they value flesh.) Several brethren were standing behind me, waiting to see what was inside the crate. They seemed perturbed at us for bringing the crate up out of the basement. (These are not one spirit with the Bride because of a critical spirit. They are not in one accord to prepare for the coming outpouring.) It's hard to explain, but I could see things through their eyes, as well as my own view. I was going back and forth between what I was seeing and what they were seeing and thinking. Once I knelt down in front of the golden crate, I was then inside the minds of those behind me. I saw myself through their eyes kneeling down in front of an ugly, old wooden crate that had mud and dirt on it. (They do not value the treasure of the Bride as she and the Groom do.) When I opened the crate, the people stepped forward, and when they looked inside, they saw nothing but a small piece of white paper lying on the floor of the upper right-hand corner of the crate. It looked like the corner of a larger piece of white paper that had been torn away. (They don't see the whole page but only a small portion. God gives knowledge and wisdom to those who will use it. He does not give the hidden treasure to those who are only hearers and not doers because they would just be more condemned for not obeying.) They began to make critical comments and think critical things about the crate. They said, “There is nothing in there but a little piece of trash! Why did you drag that old thing up here?” (They who speak against the gifts and Word of God become defiled by what they speak. (Mat.15:18) But the things which proceed out of the mouth come forth out of the heart; and they defile the man. 19 For out of the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false witness, railings: 20 these are the things which defile the man... The righteous treasure everything that comes from God. Those who are satisfied with the world don't hunger for the things of God. (Pro.27:7) The full soul loatheth a honeycomb; But to the hungry soul every bitter thing is sweet. (Psa.17:15) As for me, I shall behold thy face in righteousness; I shall be satisfied, when I awake, with beholding thy form.) At the same time, I was able to see myself opening the crate through my own eyes, and when I opened it, Elijah, Michael, and I saw that same warm, beautiful golden light come shining forth out of it again. We saw a rich, golden crate and, as we watched, two silver trays of thinly sliced sourdough bread came rising up out of the light. (Sourdough represents “bitter in the belly” or flesh. The bread of Heaven is the light, and it is Christ. Search for Him as for treasure. (Pro.2:3) Yea, if thou cry after discernment, And lift up thy voice for understanding; 4 If thou seek her as silver, And search for her as for hid treasures: 5 Then shalt thou understand the fear of Jehovah, And find the knowledge of God.) One side was completely full of bread, and the other side still had a third of its bread left on the tray. (Two tablets in the ark that were placed there with a bowl of manna and Aaron's rod.) (Both the manna and the tables represent the bread of the Word: (Heb.9:4) ... the ark of the covenant overlaid round about with gold, wherein was a golden pot holding the manna, and Aaron's rod that budded, and the tables of the covenant...) I said in amazement, “Look at that!” But the people behind me asked, “Look at what? There is nothing there!” Then I heard Father say to me in my right ear, “My promises and entrance into My Kingdom are obtained by faith, but they (meaning the ones behind me) only walk by sight. They can't see what you see.” Michael then gestured with an open hand toward the two trays of bread floating in front of me, cocked his head to the side and said, “Y'all have got two days to eat this bread or else it's going to go bad and we'll have to throw it out! Now get to eatin.'” (Those who saved the bread for another day, saw it go bad. Eat it now or lose it. In Exodus 16, what was the manna that was given? Actually, the word given in Exodus 16 for manna is the word “man”. Look at your footnote at the bottom of the page. The footnote says “man”. Do you know who that man was? The man who came down out of Heaven and gave life to the world. The one we have to eat in order to have life. It is Jesus, the Word. How do you eat Jesus and have life? You have to consume Him. He is the Word made flesh. The Word has to go into you and become a part of your being. How does it do that? You have to believe and obey it. This is exactly what the Word says: (Exo.16:4) Then said the Lord unto Moses, Behold, I will rain bread from heaven for you... Jesus said, “I am the bread that came down out of heaven for you”. Exodus continues, 4 ... and the people shall go out and gather a day's portion every day, that I may prove them, whether they will walk in My law, or not. What is it to eat your portion every day? It is to walk in God's Word. He is proving them to see if they will walk in His law. We are supposed to partake of God's Word and walk in it every day. Did you know that for six days they went out and gathered the manna? When they tried to store it up, it bred worms; but when they gathered it for the seventh day, it did not breed worms. What does six mean? Six means “man” and what is earthly and worldly. Seven means rest for those who believe it.) At this point, I had a vision of a flock of Mallard ducks outside the house waiting for that molded bread that had not been eaten after the two days were up, to be tossed to them. (Ducks are waterfowl.) (The bread of the Word is to bring us into the resurrection life of Christ on the third day. (Luk.13:32) And he said unto them, Go and say to that fox, Behold, I cast out demons and perform cures to-day and to-morrow, and the third day I am perfected.) I picked up a slice of bread from the tray that had one-third of the bread left and took a bite. It was good but really sour. The people behind me were angry and were asking, “What bread? What are you talking about?!” They couldn't understand because they didn't have the faith to see what was right in front of them. All they saw was the natural state of that crate and all the negative things. They couldn't even see the bread to eat it. (Luk.8:10) And he said, Unto you it is given to know the mysteries of the kingdom of God: but to the rest in parables; that seeing they may not see, and hearing they may not understand. (Mat.11:25) At that season Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes... Notice that the treasures are hidden from those who are wise in their own eyes. At this point, I was sad for them and felt alone. I obediently kept eating the bread, but I asked Michael, “How am I going to eat all this myself? I'm only one person.” (Those who love the hidden manna are one in Christ.) He didn't answer; he only smiled at me because I was helping to eat the bread so that it wouldn't go bad. Then I woke up. When I woke up from this dream, I asked Father for a verse or text for this dream and received Acts 1:12 (12-26). This is also the verse I gave at the morning prayer meeting. This text talks about the need for us to be in one accord (for the outpouring) as God replaces Judas with another who is faithful to eat the bread. I asked Father for a verse for the critical brethren behind me and received (Pro.8:13) The fear of Jehovah is to hate evil: Pride, and arrogancy, and the evil way, And the perverse mouth, do I hate. This whole chapter is an excellent parable for this dream!   Why Die Walking After the Flesh? Suani Guzman - 03/01/2011 (David's notes in red) I asked the Lord for a dream, and He gave me a very good one. There was a woman whose name was Delilah (meaning “weakened, uprooted or impoverished”) who had lost her son. (She was weakened and uprooted because she lost her spiritual man or fruit of the womb of her heart, as in the parable of the sower. How can we lose our spiritual man or fruit? (Jud.12) Twice dead plucked up by the roots. Jesus said in (Joh.15:2) Every branch in me that beareth not fruit, he taketh it away.) Some Christians gathered to pray about finding the boy. (Praying for her to find her fruit again.) They were waiting for me to finish washing my teeth. (Son.6:6) Thy teeth are like a flock of ewes, Which are come up from the washing; Whereof every one hath twins, And none is bereaved among them. Each tooth has its opposite so that a person may be well fed spiritually. (Gen.49:12) His eyes shall be red with wine, And his teeth white with milk. The teeth must be washed with the milk of the Word. In this way, clean teeth mean clean spiritual food of the Word.) My son began to pray a mellow prayer, and I felt that prayer wouldn't do it. I started to pray with power and faith. We finished and went on the search. I think the boy's name was Elijah (“my God is YHWH”) and his father's name was Onesimus, a carpenter, who was a very good father. (Onesimus was the runaway slave who met Paul and became “profitable or helpful”, as his name means, when he brought forth the fruit of the spiritual man, his son.) I found an old man who was attaching a boy to a pallet. (The old man had taken the spiritual man captive. It's called walking in the flesh. A pallet is for moving merchandise around. So the old man makes merchandise of the spiritual man, much like false ministers do.) I went over to him and took the boy off and grabbed him. I put the old man on my side like carrying a baby (We must take the old man where he would not go, as Jesus said to Peter) and asked him, “Where is the boy, and who do you work for?” He wouldn't say. I said with a firm determination, “I will win”; then he said, “You already won.” (Through Jesus, we have already won against the old man, who works for the flesh and the devil. (Gal.2:20) I have been crucified with Christ; and it is no longer I that live, but Christ living in me: and that [life] which I now live in the flesh I live in faith, [the faith] which is in the Son of God, who loved me, and gave himself up for me. (Gal.5:24) And they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof.) While still carrying the old man, I noticed the empty packaging of what he had been using to attach the boy, and I picked it up. I read the label, hoping to trace it to the kidnappers. The price tag read “Humble Oct. 6-11”. (The Lord paid the price to set us free from this bondage above. And the old man will pay a terrible price for taking authority over the spiritual man. What is “Humble Oct.6-11”? This is the opposite of and solution for what happened above when the old man took authority over the spiritual man. This symbolizes the 10th month or book, 6th chapter, 11th verse (Watch this formula), which is (2Sa.6:11) And the ark of Jehovah remained in the house of Obed-edom the Gittite three months: and Jehovah blessed Obed-edom, and all his house. A Gittite is a Philistine of the city of Gath. This is the old man of the flesh that dwells in the land. When the flesh is “Humble”ed, as Obed was under David, and serves the spiritual man, who is the ark of God's presence, he is blessed. The very next verse says that the ark was taken to the city of David, which is Zion, the Bride. 12 And it was told king David, saying, Jehovah hath blessed the house of Obed-edom, and all that pertaineth unto him, because of the ark of God. And David went and brought up the ark of God from the house of Obed-edom into the city of David with joy. It is the most joyful thing for the ark of God's presence to rest in the Holy of Holies of our spiritual man in the Holy City. In the time of Eli, the ark was taken captive under the authority of the Philistines or fleshly man in 1 Samuel 4-6, and it brought a curse to all their cities so much that they returned it under the authority of the spiritual man, Israel. So when we walk in the flesh, we bring these curses on us, but when the spiritual man is in the lead, we are blessed. The moral of the story is so perfectly written in (Rom.8:12) So then, brethren, we are debtors, not to the flesh, to live after the flesh: 13 for if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live. This warfare against the gods that rule over the flesh man and seek to bring under subjection the spiritual man is spoken of in the New Testament, (Here it is again) 10th book, 6th chapter, 11th verse: (Eph.6:11) Put on the whole armor of God, that ye may be able to stand against the wiles of the devil. 12 For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual [hosts] of wickedness in the heavenly [places]. Amen.

The book of Ephesians is one of the richest and most practical letters in the New Testament. Over four weeks, we'll discover who God says we are, what Christ has accomplished for us, and how those truths shape the way we live. Together, we'll explore God's incredible grace, His plan for His Church, and the invitation to walk in a manner worthy of the calling we've received.

The story of the woman caught in adultery in John's Gospel has long stirred controversy. Given its checkered manuscript witness, many scholars don't believe it belongs in John's Gospel or even in the Scriptures at all, while others think it is Scripture but belongs in a different canonical setting, and still others, like our guest today, believe it is indeed authentically Johannine, foreshadowing Jesus' own trial and his final victory over darkness. Tune in as we speak with Onyekachi Ugwu about his recent monograph The Woman Caught in Adultery and the Gospel of John (Mohr Siebeck, 2026). Onyekachi Ugwu earned his PhD at the Catholic University of Paris in 2024, and is a lecturer in New Testament studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

The story of the woman caught in adultery in John's Gospel has long stirred controversy. Given its checkered manuscript witness, many scholars don't believe it belongs in John's Gospel or even in the Scriptures at all, while others think it is Scripture but belongs in a different canonical setting, and still others, like our guest today, believe it is indeed authentically Johannine, foreshadowing Jesus' own trial and his final victory over darkness. Tune in as we speak with Onyekachi Ugwu about his recent monograph The Woman Caught in Adultery and the Gospel of John (Mohr Siebeck, 2026). Onyekachi Ugwu earned his PhD at the Catholic University of Paris in 2024, and is a lecturer in New Testament studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

"The Old Testament is in the past...""The Old Testament died at the cross!""The new covenant replaced the Old Testament!!"Are those statements true?? Andrew and Robert discuss the idea that the Old Testament is done away with and all we should focus on is the New Testament by reading from 1 Corinthians 10.Send us Fan MailSupport the showQuestions or Comments? Please reach out to us through email at questions@truewisdom.info or on Twitter/X @truewisdom_podGive instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning. The fear of the Lord is the beginning of wisdom: and the knowledge of the holy is understanding. Proverbs 9:9-10The Key Principles of Effective Bible Study is a resource that we reference in many of our episodes. It is explained in a series of podcasts found at Rightly Divide.God's Precious Word is a condensed, 9-part series, based on the same document.Other Resources:— e-Sword Bible Software— MySword Bible Software— Blue Letter Bible Study Site— "Knowing the Bible" Bible MapsWe pray that these resources will be very helpful to you in your Bible Studies overall.

The story of the woman caught in adultery in John's Gospel has long stirred controversy. Given its checkered manuscript witness, many scholars don't believe it belongs in John's Gospel or even in the Scriptures at all, while others think it is Scripture but belongs in a different canonical setting, and still others, like our guest today, believe it is indeed authentically Johannine, foreshadowing Jesus' own trial and his final victory over darkness. Tune in as we speak with Onyekachi Ugwu about his recent monograph The Woman Caught in Adultery and the Gospel of John (Mohr Siebeck, 2026). Onyekachi Ugwu earned his PhD at the Catholic University of Paris in 2024, and is a lecturer in New Testament studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

LHRBS #2273 Email address: lhrbs01@gmail.com Mailing address: The Lighthouse, P.O. Box 1317, Baxley, Georgia 31515 Key points from the Lesson: Concludes a three part series focusing on the early New Testament church. The greatest zeal often comes at the beginning of a thing. Ecclesiastes 7:8 states that the end is better than the beginning. Zeal does not have to yield to disillusionment. Jesus has saved us from our sins and given us new life. We need to remember the first works. We need to remember the place of zeal from which we are fallen. We need to return to this place of zeal and remembrance of what the Lord has done for us. We need to remember the promises and proclaim them with zeal. Additional Passages: Ecclesiastes 7:8 Psalm 122:6-9 Isaiah 6:11-13 Isaiah 49:6 Acts 11:26 Ephesians 5:25-27 Revelation 2:5 Revelation 3:15-18

The Logos Hope team share a service centred on the power, authority and honour of the name of Jesus. The team begin by introducing themselves and the work of OM's Logos Hope. Bauka, from Kazakhstan, explains that although the team come from different countries, the focus is not on flags or national identity, but on introducing people to Jesus. He also asks the church to pray for Kazakhstan, where evangelical Christians are a very small minority. Anne Marie then shares a short testimony using the illustration of fleas in a jar. When a lid is placed on the jar, the fleas learn to jump only so high; even when the lid is removed, they keep living as though they are still restricted. She connects this to Ephesians 4, encouraging people not to live trapped by past hurt, fear or limitation, but to walk freely in the calling God has given them through Christ. Gloria's main message focuses on God's name. She begins by asking people to think about the name of someone they love, showing that a name is not just a sound or label — it represents the person. In the same way, God's name reveals his character, authority and presence. She teaches from the third commandment, warning against taking God's name in vain. This does not only mean using God's name as a swear word; it means treating his name as empty, casual or powerless. Gloria challenges the church not to reduce God's name to everyday slang, but to recover reverence for the name of the Lord. She then explains that God revealed himself to Moses as "I am who I am", showing that God is self-existent, unchanging and unlike any human being. In the New Testament, this power and revelation are fully seen in Jesus Christ. Gloria points to passages such as Acts 4:12, Philippians 2:9–11, Romans 10:13 and Proverbs 18:10, showing that salvation, help, deliverance and refuge are found in the name of the Lord. Gloria walks through several names of God, including El Elyon, El Shaddai, Jehovah Jireh, Jehovah Shalom, Jehovah Rapha, Jehovah Nissi, Jehovah Rohi and others. Each name reveals something of God's character: provider, healer, peace, shepherd, righteousness, sanctifier, restorer and Lord of hosts. Her main challenge is that believers should honour the name of God, call on him with faith, and trust that the power in the name of Jesus is still active today. The sermon closes with declarations over the names of God and a call to live with renewed confidence, reverence and dependence on Jesus. 0:00 Logos Hope Team Introduction 0:27 Bauka from Kazakhstan 2:01 Praying for Kazakhstan 2:36 Anne Marie's Testimony 3:13 The Fleas in the Jar Illustration 4:12 Living Worthy of God's Calling 5:47 Gloria Begins: The Name of God 9:35 Why Names Matter 12:35 Do Not Take God's Name in Vain 17:25 The Name Above Every Name 20:38 Calling on the Name of the Lord 24:25 The Names of God 29:36 Declarations Over God's Names 36:57 Closing Challenge and Response

2 Chron 30:1-31:21, Rom 15:1-22, Ps 25:1-15, Pr 20:13-15

August 2 - In just 15-20 minutes a day, you can listen to the entire Bible read through in a year, and/or watch the Bible verses on the screen. Each day, you will hear some of the New Testament, some of the Old Testament, and some of Psalms or Proverbs. You will read through Psalms and Proverbs twice in the year. Today's reading is James 3; Hosea 5-8; and Psalm 32. You can get through the entire Bible in a year listening to it on the way to and from work each day. The elderly with bad eyesight can now see the Bible verses in large print right on the screen. Little children, just learning how to read, can now read along by seeing and hearing each word pronounced. Imagine little children accomplishing something that many adults never do even once in their lifetimes--reading through the entire Bible. Get a free printed copy of the Bible Reading Schedule at LibertyGospelTracts.com. The Books are read in chronological order, which really helps you to understand the order that things happened. We offer free certificates at the end of the year, for those who read through the entire Bible. Just write to us to request one. May God bless you as you read through all that God has written for us.

Sermon Title: The Faith of the Fathers Core Theme: Understanding, valuing, and walking in the biblical technology of faith by following the examples, characteristics, and unwavering faith of the patriarchs of old. Part I: Foundations of Faith & The Apostolic Gathering 1. Introduction & The Apostolic Context The Nature of an Apostolic Gathering: In an apostolic gathering, God delivers assigned or sent messages designed to bring transformation, position the church for an unusual manifestation of power, heal sicknesses, and deliver people from oppressions. The Danger of Distraction: Many believers miss out on their breakthroughs because of distractions (e.g., admiring outfits, side conversations, checking phones). Just as God put Adam into a deep sleep to form Eve without distraction, God requires deep attentiveness so believers do not miss the specific, life-altering words designed for them. Biblical Example: In Acts 3, Peter and John told the lame man, "Look on us." Attention is required to receive a miracle; distraction robs people of their blessings. 2. The Supremacy and Vital Importance of Faith Foundation of Christianity: There is no Christianity without faith. Salvation, experiences of God, pleasing God, and receiving inheritance are all accessed through faith. Guarding Against End-Time Obsolete Elements: Loss of Genuine Love for God: Revelation 2:4-5 warns against leaving one's first love. Matthew 24:12 notes that in the end times, iniquity will abound and the love of many will wax cold, causing people to love pleasure more than God. Loss of Faith: Luke 18:8 asks, "When the Son of man cometh, shall he find faith on the earth?" Hebrews 10:23 commands believers to hold fast the profession of their faith without wavering and to assemble together to safeguard it. Contending for the Faith: Jude 1:3 urges believers to "earnestly contend for the faith which was once delivered unto the saints." Faith is a fight; believers must learn how to fight to maintain it (Hebrews 6:12). 3. The Faith of the Fathers (The Patriarchs) Definition of the Fathers: This refers to the biblical characters, apostles, and prophets from the Old and New Testaments (e.g., Abraham, Isaac, Jacob, David, Elijah, Elisha, Apostle Paul, Jesus) who walked with God by faith. Hebrews 11 Overview (The Hall of Faith): Hebrews 11:1: Faith is "the substance of things hoped for, the evidence of things not seen." Hebrews 11:2: "For by it the elders obtained a good report." The patriarchs obtained divine testimonies and good report cards of life through faith, not human effort. Why We Must Follow Their Faith: It is the established pattern and lifestyle of the Kingdom (Habakkuk 2:4: "The just shall live by his faith"). It is a guarantee of receiving the promises (Hebrews 6:12). It protects believers from self-glorification and self-dependence. 4. Faith vs. Works & Self-Glory The Error of Self-Justification: Romans 4:2-4 explains that if Abraham was justified by works, he would have something to boast about, but not before God. Human effort, self-confidence, and fleshly works always fail before God. When people rely on their own wealth, degrees, or abilities, it leads to pride and abomination before God (e.g., the rich fool in Luke 12, King Nebuchadnezzar in Daniel). The DNA of Faith: Faith completely negates self-glory. True faith is anchored entirely on the goodness and grace of God, meaning God gets all the glory when breakthroughs happen. The Inclusion of the Uncircumcised: Romans 4:9-12 clarifies that Abraham's righteousness was accounted to him while he was uncircumcised. Circumcision was merely a sign/seal. This proves that both Jews and Gentiles can access this justification and inherit the promises simply by believing, regardless of background. Part II: Characteristics and Evidence of the Faith of the Fathers 1. Key Characteristics of the Faith of the Fathers To walk effectively in this dimension, believers must emulate the core characteristics displayed by the patriarchs: (1) Born Out of Intimacy: Real faith is birthed out of personal encounters and deep fellowship with God, not just copied principles (Romans 10:17: "Faith cometh by hearing, and hearing by the word of God"). Biblical Examples: Moses spoke with God face-to-face, "as a man speaks to his friend" (Exodus 33:11). Abraham, Isaac, and Jacob all had life-altering personal encounters with God. Without intimacy, faith becomes weak. (2) Unwaving Trust in God's Abilities and Promises: The faith of the fathers maintains absolute confidence in God that does not shake under pressure or opposing circumstances (Romans 4:18-21 regarding Abraham; Hebrews 11:32-34). (3) Uncontested Obedience Despite the Cost: True faith obeys God completely, regardless of human logic or personal sacrifice. Biblical Example: Abraham demonstrated uncontested obedience when asked to offer Isaac (Genesis 22), calling his act of surrender "worship" (Genesis 22:5). (4) Persistence and Perseverance through Trials: James 1:2-4 encourages believers to count it all joy when facing trials because testing produces endurance. Biblical Example: David remained steadfast when facing Goliath (1 Samuel 17), viewing trials as stepping stones rather than stumbling blocks. Job maintained his trust through extreme suffering (Job 2:10, 42:10). (5) Willingness to Act Out Their Faith (Violent/Audacious Faith): Faith requires action and boldness. The fathers acted out their convictions with holy audacity—whether it was shutting mouths of lions, quenching fires, or stepping into impossible waters (Hebrews 11:33-34). 2. The Ultimate Benefits of Following Their Faith Nothing Shall Be Impossible: When operating in this realm of faith, impossibilities are eradicated (Mark 9:23). Pleasing God: Without faith, it is impossible to please God (Hebrews 11:6). Divine Positioning & Generational Legacy: Faith transfers blessings, changes family lineages (shifting families from poverty to abundance, or from obscurity to leadership like Joseph and David), and leaves a permanent mark of victory across generations. 3. Conclusion & Call to Action Stand Your Ground: Refuse to be moved by negative circumstances, family history, economic hardships, or medical reports. Make the Decision: Shift your focus from self-dependence and social media distractions to deep spiritual intimacy with God. The Final Declaration: As the year progresses toward its close, anchor your life on unwavering, unshakeable faith, and step boldly into the supernatural manifestations prepared for you in Christ.

Sermon Title: The Faith of the Fathers Core Theme: Understanding, valuing, and walking in the biblical technology of faith by following the examples, characteristics, and unwavering faith of the patriarchs of old. Part I: Foundations of Faith & The Apostolic Gathering 1. Introduction & The Apostolic Context The Nature of an Apostolic Gathering: In an apostolic gathering, God delivers assigned or sent messages designed to bring transformation, position the church for an unusual manifestation of power, heal sicknesses, and deliver people from oppressions. The Danger of Distraction: Many believers miss out on their breakthroughs because of distractions (e.g., admiring outfits, side conversations, checking phones). Just as God put Adam into a deep sleep to form Eve without distraction, God requires deep attentiveness so believers do not miss the specific, life-altering words designed for them. Biblical Example: In Acts 3, Peter and John told the lame man, "Look on us." Attention is required to receive a miracle; distraction robs people of their blessings. 2. The Supremacy and Vital Importance of Faith Foundation of Christianity: There is no Christianity without faith. Salvation, experiences of God, pleasing God, and receiving inheritance are all accessed through faith. Guarding Against End-Time Obsolete Elements: Loss of Genuine Love for God: Revelation 2:4-5 warns against leaving one's first love. Matthew 24:12 notes that in the end times, iniquity will abound and the love of many will wax cold, causing people to love pleasure more than God. Loss of Faith: Luke 18:8 asks, "When the Son of man cometh, shall he find faith on the earth?" Hebrews 10:23 commands believers to hold fast the profession of their faith without wavering and to assemble together to safeguard it. Contending for the Faith: Jude 1:3 urges believers to "earnestly contend for the faith which was once delivered unto the saints." Faith is a fight; believers must learn how to fight to maintain it (Hebrews 6:12). 3. The Faith of the Fathers (The Patriarchs) Definition of the Fathers: This refers to the biblical characters, apostles, and prophets from the Old and New Testaments (e.g., Abraham, Isaac, Jacob, David, Elijah, Elisha, Apostle Paul, Jesus) who walked with God by faith. Hebrews 11 Overview (The Hall of Faith): Hebrews 11:1: Faith is "the substance of things hoped for, the evidence of things not seen." Hebrews 11:2: "For by it the elders obtained a good report." The patriarchs obtained divine testimonies and good report cards of life through faith, not human effort. Why We Must Follow Their Faith: It is the established pattern and lifestyle of the Kingdom (Habakkuk 2:4: "The just shall live by his faith"). It is a guarantee of receiving the promises (Hebrews 6:12). It protects believers from self-glorification and self-dependence. 4. Faith vs. Works & Self-Glory The Error of Self-Justification: Romans 4:2-4 explains that if Abraham was justified by works, he would have something to boast about, but not before God. Human effort, self-confidence, and fleshly works always fail before God. When people rely on their own wealth, degrees, or abilities, it leads to pride and abomination before God (e.g., the rich fool in Luke 12, King Nebuchadnezzar in Daniel). The DNA of Faith: Faith completely negates self-glory. True faith is anchored entirely on the goodness and grace of God, meaning God gets all the glory when breakthroughs happen. The Inclusion of the Uncircumcised: Romans 4:9-12 clarifies that Abraham's righteousness was accounted to him while he was uncircumcised. Circumcision was merely a sign/seal. This proves that both Jews and Gentiles can access this justification and inherit the promises simply by believing, regardless of background. Part II: Characteristics and Evidence of the Faith of the Fathers 1. Key Characteristics of the Faith of the Fathers To walk effectively in this dimension, believers must emulate the core characteristics displayed by the patriarchs: (1) Born Out of Intimacy: Real faith is birthed out of personal encounters and deep fellowship with God, not just copied principles (Romans 10:17: "Faith cometh by hearing, and hearing by the word of God"). Biblical Examples: Moses spoke with God face-to-face, "as a man speaks to his friend" (Exodus 33:11). Abraham, Isaac, and Jacob all had life-altering personal encounters with God. Without intimacy, faith becomes weak. (2) Unwaving Trust in God's Abilities and Promises: The faith of the fathers maintains absolute confidence in God that does not shake under pressure or opposing circumstances (Romans 4:18-21 regarding Abraham; Hebrews 11:32-34). (3) Uncontested Obedience Despite the Cost: True faith obeys God completely, regardless of human logic or personal sacrifice. Biblical Example: Abraham demonstrated uncontested obedience when asked to offer Isaac (Genesis 22), calling his act of surrender "worship" (Genesis 22:5). (4) Persistence and Perseverance through Trials: James 1:2-4 encourages believers to count it all joy when facing trials because testing produces endurance. Biblical Example: David remained steadfast when facing Goliath (1 Samuel 17), viewing trials as stepping stones rather than stumbling blocks. Job maintained his trust through extreme suffering (Job 2:10, 42:10). (5) Willingness to Act Out Their Faith (Violent/Audacious Faith): Faith requires action and boldness. The fathers acted out their convictions with holy audacity—whether it was shutting mouths of lions, quenching fires, or stepping into impossible waters (Hebrews 11:33-34). 2. The Ultimate Benefits of Following Their Faith Nothing Shall Be Impossible: When operating in this realm of faith, impossibilities are eradicated (Mark 9:23). Pleasing God: Without faith, it is impossible to please God (Hebrews 11:6). Divine Positioning & Generational Legacy: Faith transfers blessings, changes family lineages (shifting families from poverty to abundance, or from obscurity to leadership like Joseph and David), and leaves a permanent mark of victory across generations. 3. Conclusion & Call to Action Stand Your Ground: Refuse to be moved by negative circumstances, family history, economic hardships, or medical reports. Make the Decision: Shift your focus from self-dependence and social media distractions to deep spiritual intimacy with God. The Final Declaration: As the year progresses toward its close, anchor your life on unwavering, unshakeable faith, and step boldly into the supernatural manifestations prepared for you in Christ.

2 Chron 29:1-36, Rom 14:1-23, Ps 24:1-10, Pr 20:12

How should Christians respond to anxiety? Or discern a call to ministry? Or face unwanted singleness? Today, several of Ligonier's Teaching Fellows offer thoughtful answers to questions like these from inquiring Christians. Give today to receive Heroes of the Christian Faith, a new hardcover book featuring teaching from R.C. Sproul. You'll also get the companion digital study guide: https://gift.renewingyourmind.org/   Live outside the U.S. and Canada? Get the Heroes of the Christian Faith ebook and digital study guide with your donation: https://www.renewingyourmind.org/global   Meet Today's Speakers:   Sinclair Ferguson is a Ligonier Ministries teaching fellow, vice-chairman of Ligonier Ministries, and Chancellor's Professor of Systematic Theology at Reformed Theological Seminary.   W. Robert Godfrey is a Ligonier Ministries teaching fellow and chairman of Ligonier Ministries. He is president emeritus and professor emeritus of church history at Westminster Seminary California.   Joel Kim is a Ligonier Ministries teaching fellow, president and assistant professor of New Testament at Westminster Seminary California in Escondido, CA, and a teaching elder in the Presbyterian Church in America.   Derek Thomas is a Ligonier Ministries teaching fellow and Chancellor's Professor of Systematic and Pastoral Theology at Reformed Theological Seminary. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

Christ alone makes one a Christian. Every generation of believers must reiterate this again and again because human beings are desperately trying to stay in sin yet have the benefits of salvation. In this sermon on Ephesians 1:7 titled “Redemption,” Dr. Martyn Lloyd-Jones's message is that God alone has devised a plan for humanity to be reconciled to God. If sin is taken seriously it will be seen as hopeless to try and save oneself. This is why, as Dr. Lloyd-Jones proclaims, all are in need of redemption. In other words, everyone needs deliverance by payment of ransom. Outside of Christ everyone is in bondage to the law and under the dominion of the devil. But in Christ Christians have been ransomed, bought with a price. What was this price? The apostle Paul takes up the Old Testament language of sacrifice and blood in order to show how the death of Christ fulfills the Law and the Prophets. The design of the Old Testament sacrificial system was propitiation as the result of expiation. This good news is the consistent testimony of the New Testament. Dr. Lloyd-Jones challenges the Christian to never forget they are not their own but were bought with a price.

Question: What rule hath God given to direct us how we may glorify and enjoy Him? Answer: The Word of God, which is contained in the Scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy Him. Study Reformed theology with a free resource bundle from Ligonier Ministries: https://grow.ligonier.org/ A donor-supported outreach of Ligonier Ministries. Donate: https://gift.ligonier.org/1267/westminster If this podcast has been a blessing to you, try these other podcasts from Ligonier: Renewing Your Mind: https://renewingyourmind.org/ 5 Minutes in Church History: https://www.5minutesinchurchhistory.com/ Ask Ligonier: https://ask.ligonier.org/podcast Open Book: https://openbookpodcast.com/ Simply Put: https://simplyputpodcast.com/

In this episode of The Reformed Brotherhood, Tony Arsenal delivers a rich expository sermon on James 5:1–6, one of the most striking prophetic passages in the New Testament epistles. Drawing on the Jewish literary and cultural context of James's original audience — Jewish Christians scattered from Jerusalem by persecution — Tony unpacks why this text is not a blanket condemnation of wealth, but a devastating judgment oracle against those who hoard riches and oppress the vulnerable. Along the way, he explores the eschatological weight of accumulated wealth, the theology of God's omniscient justice, and the stunning comfort available to the suffering believer. The episode closes by returning to James's thesis: that trials of every kind, including economic oppression, can be counted as joy because of who God is and what He has done in Christ. Key Takeaways James is a deeply Jewish book written to a specific audience — Jewish Christians dispersed from Jerusalem by Saul's persecution, not a general audience of wealthy or Gentile believers. The prophetic "Come now" signals a judgment oracle, not a direct address — James is not rebuking wealthy members of his congregation, but pronouncing eschatological judgment on oppressive landowners using a technique common in Amos, Malachi, and Micah. Hoarding wealth is not morally neutral — it is self-condemning — The corroded gold and moth-eaten garments are not just symbols of decay; they serve as legal evidence against those who refused to use their wealth for God's glory and the good of others. Withholding wages from laborers constitutes a form of murder — In the ancient world, depriving workers of their wages could literally cost them their lives. James draws on Old Testament law to frame predatory economic exploitation as a capital sin. God sees and hears the cries of the oppressed — The wages of defrauded workers "cry out" to the Lord of Hosts, echoing the blood of Abel in Genesis 4. God's justice is not passive or delayed out of ignorance — it is certain and coming. Matthew 25 reframes Christian mercy as care for the body of Christ — The sheep-and-goats judgment is not a general humanitarian mandate, but a specific call to care for persecuted brothers and sisters — and to recognize that mistreating them is mistreating Christ Himself. Trials are counted as joy through the doctrine of imputation — Suffering is not stripped of its pain, but it can be moved from the loss ledger to the profit column because God uses adversity as the instrument of sanctification and glorification. Key Concepts The Prophetic Address: Who Is James Actually Talking To? One of the most common misreadings of James 5:1–6 is assuming James is directly rebuking wealthy Christians in his own congregation. Tony Arsenal corrects this by grounding the passage in its literary and historical context. James employs a well-established prophetic technique — seen in Amos, Malachi, and Micah — of addressing an absent party in order to pronounce judgment on them, while simultaneously comforting those who overhear the oracle. His audience is the dispersed, impoverished Jewish Christians who fled Jerusalem under Saul's persecution. There were almost certainly no wealthy landowners in the room. The "Come now, you rich" is a judgment declaration directed outward, designed to assure the suffering poor that God has seen their oppressor and will act. Far from being a proof-text for radical poverty, the passage is a pastoral comfort wrapped in prophetic fire. Corroded Gold as Legal Evidence Against the Soul James's claim that gold and silver have "corroded" is deliberately shocking — and theologically precise. Gold, uniquely among metals in the ancient world, does not corrode. By saying it has already corroded, James is not making a metallurgical claim but a moral and eschatological one. The accumulated, hoarded wealth of the oppressor has lost its purpose. It sits idle while workers starve, and in doing so it becomes evidence — a legal witness — against its owner in the court of divine justice. Tony draws a direct line between this image and Jesus's teaching in the Sermon on the Mount about treasures stored on earth being subject to moth and rust. Both brothers — Jesus and James — appear to be drawing on the same shared wisdom, likely rooted in the same household and the same mother's instruction. Unused wealth does not just fail to help others; it actively indicts its holder. Counting It All Joy: The Accounting Logic of Sanctification Tony closes the sermon by returning to James 1:2 — the thesis statement of the entire letter — and unpacking the word "count" as an accounting term, directly related to the doctrine of imputation. Just as righteousness is reckoned to the believer in justification, so suffering can be reckoned as joy in sanctification. This is not a call to pretend pain isn't real, or to perform contentment. It is a theological reframing: what belongs in the loss column of the ledger can, by faith, be moved to the profit side — not because the trial was pleasant, but because God is sovereign, good, and working all things toward the believer's conformity to the image of Christ. The oppressor means their wickedness for evil. God means it for glory. The supreme example is the cross itself — the only truly innocent man, suffering the worst evil ever committed, for the redemption of His people. Memorable Quotes The corrosion of that gold serves as evidence for the condemnation of those who are harming you — and the corrosion of this wealth is an indication of the corrosion of their very souls. He sees your pain. He sees your suffering. He sees your victories even when no one else is celebrating them. He sees you — and that should be a great source of comfort. Imputation is an accounting term. And when we count it all joy, we're taking what should be a red line in the loss ledger — what should be an expense — and we're able to move it to the profit. Not because it didn't hurt, and not because we wanted it to happen, but because our God is good enough to not rob us of the chance to be sanctified. Full Transcript Tony Arsenal: Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in the day of slaughter. You have condemned and murdered the righteous person. He does not resist you." It's always a little, uh, strange to sort of jump into the middle of a series, and, um, you know, Wes is one of the most competent preachers that I know personally, so I trust that he has given you a good and satisfying overview. Uh, but I don't feel like I would be doing my responsibility if I didn't at least touch on a few things, uh, related to the, the intro to James that I think is relevant for this particular passage in a way that maybe is not relevant for the rest of the book. So some of this I hope is review, I, I anticipate is review, but I think it's worth, uh, touching on. James, as you know, is the, the half brother of Jesus. He was the leader of the Jerusalem church, and specifically he was sort of the figurehead of the Jewish church as a whole. Um, the Jewish church was the only church for the very early part of the church's growth. There were always, uh, Gentile believers. Even in the Old Testament, there were Gentiles who trusted in the Lord of Israel and the God of Israel. They were often called God-fearers. They rarely converted all the way to Judaism, but they were sort of seen as an attachment to the Jewish people. They didn't participate in all of the blessings of the Jewish people, but they did participate in most. They often had the same kind of protection. They were in a form of covenant with God. Um, they were able to worship and offer sacrifices. The temple itself had a whole portion of the temple dedicated called the Court of Gentiles, specifically for these Jewish worshipers. And as the church spread, primarily through persecution, which we'll touch base on here in a minute, as the church spread out from Jerusalem into Judea and Samaria, and ultimately to the ends of the earth, it took on a, an increasingly Gentile Greek flavor. As more and more primarily initially Greek converts came into the church, and then of course, as it spread to other sort of non-Hellenistic lands, other, other types of people, other nations, other people groups joined the church, the scriptures which-- the New Testament we receive primarily from Paul, at least in terms of the epistles, um, also began to take on a more Gentile flavor. Not because Paul was a Gentile, but because Paul was ministering primarily to Gentiles What we'll see here is that James is a very Jewish book. I'm sure that along the way there's been several kinds of things pointed out to you to show that, but I wanna show a couple things that not only establish James as the author, James the brother of, of Jesus, but also root the, not only the author, but the audience in a distinctly Jewish Christian, uh, context. So you don't have to turn there, I'll read this, but in Acts, uh, 15, which is the, the great Jerusalem Council, uh, we read this. It says, "With the following letter..." So the, the council meets, they make a decision about what k- what parts of the Jewish law were going to be commended to and recommended, uh, and required for the Christian believers, the Gentile Christian believers, and when they're done, they send this letter to all of, all of the churches. And it says, "With the following letter, the brothers, both apostles and the elders, to the brothers who are at, of the Gentiles in Antioch and Syria and Cilicia, greetings." Now, I don't know about you, but I always sign my emails the same way, right? I've got, like, my work signature that I have to use, that the, the hospital makes me use with all the proper formatting and colors and fonts, but I always have the same signature. Mine is very simple. I just say, "Thanks," right? I just sign it as, "Thanks," above my signature, and I'm sure you all have that sort of characteristic way you sign a s- sign an email, or maybe it's the way you say goodbye at the end of a phone call. My father-in-law always says, "So long," which is a phrase you don't hear very often, so it's very distinct to him. We all have these little tells in our communication that sort of tip off who they're from. If you turn quickly back over to James 1, so just flip the page, uh, to the left here, he starts his letter by saying, "James, a servant of God and of the Lord Jesus Christ, to the 12 tribes in the dispersion, greetings." It's the only two letters in the New Testament that we have where the author identifies himself, sends to a sort of generalized audience, and then signs it, "Greetings." Now, James, the brother of Jesus, was the leader of the Jerusalem Church. He was the leader of the Jewish ch- the Jewish Church in general, and he signed the letter coming from the Acts Council as sort of the presiding minister. If, if we were, y- you might call them, like, the moderator of your business meeting, or we would call them the moderator of our presbytery or our session in the Presbyterian context I come from. He was the one who sort of, like, presided over there, and so the letter that went out to the churches was signed in his name and written, drafted by him. So we see this characteristic way that the letter is addressed with this final word, "Greetings," which is not used frequently in the New Testament We also see when we look at the language carefully that the audience of this, uh, of this letter, it's debated and there are good arguments, but i- in my opinion, it's very clear that the audience of this letter is not Jewish Christians in general or, uh, Jews who have not yet converted. There are some people who would say that 'cause they're called the 12 tribes. But instead it is the Jewish Christians who originally dwelled in Jerusalem and were sent out into the countryside after the persecution that was started primarily by Saul. If you look at Acts, Acts 1 which is, uh, the passage where Saul begins to persecute the church or where Saul kinda comes on the scene as the persecutor of the church, there's a couple distinct, um, distinct linguistic markers we should touch base on. Starting in verse one it says, "And p- Saul approved of his execution. And there arose a day-- that day a great persecution against the church in Jerusalem. They were all scattered throughout the region of Judea and Samaria, except the apostles. Devout men buried Stephen and made a great lamentation over him. But Saul was ravaging the church and entered the house after house. He dragged off men and women and committed them to prison." When we look at this and we compare it to that, uh, again, that first verse of James where he says to the ones who are scattered, we see that there's a pretty strong linguistic parallel that tells us that the people he has in mind for this letter, the people he's addressing, are the same people who were dispersed or scattered out of Jerusalem in the persecution. When he says to the 12 tribes in the dispersion, that word dispersion is not really a translation. It's what we call a transliteration. So it's not like we've taken a word and sort of given it an English word. We've just changed the word, the letters over to English letters. In Greek, the word is diaspora, dispersion, and in, uh, Acts 1, the verb used to, to sort of describe this scattering of them is diaspero. And it is a picture of scattering seed. This is what a farmer would do. So it's not even the normal word we would use when someone is fleeing persecution. It's this idea that God has scattered Christians out into the world, in this case by persecution. He scattered them out into the world to be planted. A lot of this is where we get phrases from Tertullian about the blood of the martyrs is the seed of the church. Now, why does this matter? As I mentioned, we often think in Gentile categories when we're reading the New Testament, and for good reason. One, we're all, all Gentiles, I'm presuming. I, I don't, I don't think-- I think I mentioned this last time, and no one came up and corrected me. I don't think anyone here is ethnically Jewish with ancestry that they're directly aware of, you know, where they trace their lineage directly back. Europe is a, a big amalgamation of just about everything, so most of us probably have a smattering of different ethnicities. But none of us are ethnically Jewish to the idea that we would, uh, identify as such in the same way. And even if we were, we've been raised and grown up in a Gentile context. We live in the West. We have-- We think in different categories. And what's more is most of the New Testament is written primarily to Gentiles by someone who is ministering to Gentiles. So Paul uses a fair amount of, of Hebraisms or things that are related to the Old Testament. Of course, he's explaining the Old Testament, and he makes ample reference to the Old Testament because that is the word of God, and it is profitable for our teaching, our correction, our reproof, and ultimately for our, our sanctification. But he uses metaphors and language in a way that is not common to the Israel context that Jesus and James and Peter and the other apostles were raised in. We don't have time to go there, but there's even some metaphors that Paul uses that are actually used the opposite way in, uh, in the more Hebraic Jewish, uh, epistles we have. One example that comes to mind is, um, Paul looks at the concept of milk, and that's not necessarily a good thing, right? It's not a bad thing, but it's what immature believers use, right? They can't handle the meat of the Bible. They have to be given the milk of the gospel before they can progress to the meat. In the Book of Hebrews, which I don't think was written by Paul, and in other places, Peter uses milk as a way to talk about nourishment, right? We think of the land flowing with milk and honey. Milk was not seen as some sort of substandard food that was only for babies. It was seen as, like, the richest, best thing that you could eat. We all have a linguistic environment that we grow up in. We all have a shared vernacular. You know, if I say something like, "You can't get there from here," everyone knows what that means. Obviously, you can get there from here, but you have to take this circuitous route. We know what that means. I think if we went around the room, we probably would find that there is this shared language. And then if we took individual families, we'd find that even within those families, there's further narrowing down of sort of like inside jokes and words that are used in ways that are not necessarily the same as others So when we read James, or when we read the letters of Peter or the letters of John, we should default to thinking more along the lines of comparing them to the words of Christ in the Gospel, first and foremost, and then to the Old Testament before we start to think about them necessarily comparing them to Ja-- or to Paul or to other kind of first century Hellenistic literature. That's not, of course, to say that Paul and James contradict. I'm sure that we went through a long explanation with much detail when you got to James chapter two, which is, of course, the most famous example. Paul uses the word justification or justify in a legal sense to make or to declare someone to be righteous. It's the verdict that the judge delivers, and it communicates the status. It actually performs what it says. When the judge says, "I find you not guilty," it changes your status from being potentially guilty to being cleared of all charges. Paul uses it slightly differently. He's not using it in the sense of to make someone righteous or to declare them righteous. He's using it to say they've been shown to be righteous. They've been validated. They've been vindicated. And if we get that mixed up, that's the source of all sorts of confusion. So when we come to this passage, and we'll get there, I promise, when we come to this passage, we have to understand some of the metaphors and the language that's being used draws from an existing body of shared cultural language that is foreign to us and is in some ways foreign to the rest of the New Testament, apart from what we see in the Gospels And it's important to remember, and this is why it's so key to land, that the audience of this letter is the persecuted, poor Jewish Christians who probably had a fairly comfortable life, relatively speaking, living in Jerusalem. These are city folks. These are people that live in Jerusalem or farm into the fields immediately around Jerusalem. They were established. They owned land. They probably had family that they had to leave, and now they're scattered out into the country with nothing. They're sent out into the world with no jobs, no family connections, no social welfare. Because they've left the Jewish faith, at least from the perspective of the Jews, they can't even go to their Jewish brothers and sisters and rely on the hospitality that's required in the law of Moses This is so important when we think about how James opens the letter and delivers what I think is his thesis statement. "Count it all joy, my brothers, when you face trials of every kind." Trials like not knowing where the next meal is gonna come from, not knowing where the next roof over your head is, not being sure you can feed your children. We all face real trials and tribulations in our life. Some of them are related to our faith, and some is just the fallen human condition in the fallen world we live in. But we're talking here about a totally different category of, uh, trial and persecution than most of us hopefully will ever experience That brings us to our actual passage now. James opens up this section with a linguistic marker that signifies this is a change in topic. He says, "Come now," or another way to translate it might be, "Now listen. Listen up." When my son is doing something that, uh, I need him to stop or I need to give him instructions, I hold him by his shoulders and I say, "Look at my eyes. I want your eyes right here. Look at my eyes." That's what Paul is doing. He's stopping and he's interrupting the flow of language. This shows us this is a new topic and a new audience. James is not speaking to rich Christians in his audience. First, 'cause there likely weren't any rich Christians directly in his audience. Remember, these are the, the poor Christians scattered out into the Judean countryside, into Samaria He's using a technique that's really common in the prophets. It's common in Jesus, where he's addressing the people who are not really listening as a way to establish that they will be judged, to hold them accountable, but also to comfort those who are hearing the message. This is a form of prophetic address. We see this in Amos, where he's chastising the Jewish leaders. Uh, in Malachi and Micah, this happens. Malachi is primarily, at least initially, is primarily, uh, a book that is railing against the rich leaders in Jerusalem who had oppressed their own brothers and sisters. The chances that those Jewish cr- uh, Jewish leaders were reading his prophecy or hearing his prophecy is pretty slim. So he was addressing a different group to establish the judgment that he was proclaiming on another party. Jesus does this when he says like, "Woe to you, scribes and Pharisees." There were probably scribes and Pharisees in the audience there, but he wasn't just talking to the people in front of them. He was pronouncing a judgment oracle, a judgment prophecy on all people who fit that category, and James is doing the same thing here James is not opposing wealth generally. Sometimes James is used as kind of a New Testament example to justify the idea that we should all be poor and wear shabby clothing and walk around barefoot and dirty all the time. Right? This is a key passage that's used, uh, in parts of the church that really emphasize sort of a poverty-based lifestyle. Think of like the wandering monks of the Middle Ages or the, the, um, sort of more radical exclusionists that exist even in our day. I remember when I was in college, I was really enamored with this figure named Shane Claiborne. Some of you have probably heard of him, and I remember I was so impressed because he, he didn't buy new shoes. He just cut new shoes out of duct tape and put them back together. Now, there's some, you know, there's some rugged, uh, rugged get-it-done-ness that, uh, I think us, uh, New Englanders can appreciate, but God does not call us to wear duct tape shoes, at least not universally. I'm not gonna comment on whether he calls Shane Claiborne to do that. I also don't think Shane Claiborne does that anymore. Um, some of us he may call to a lifestyle of poverty in association with a mission field or in association with a specific calling. He does not call us generally to be poor or to not gain wealth What he is opposing here is the refusal to use wealth appropriately for God's glory and the accumulation of wealth just for wealth's sake We'll see that as we unpack the language here a little bit. He establishes that he's not just talking about the earthly hoarding of wealth, as though somehow the very act of accumulating wealth was itself the problem. What he's doing is he's pronouncing an eschatological judgment on those who hoard wealth and use it to oppress others. We see here he says, "Come now, you rich, and weep and howl for the miseries that are coming upon you." Th- that word weep and howl, those are li-- those are words that are most commonly used in prophetic literature to describe the final cry of anguish. Think about the weeping and gnashing of teeth that Jesus talks about. This is the language he's using. He's talking about the final estate of those who refuse to submit their wealth to God He says, "Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be the evidence against you and will eat your flesh like fire. You have laid up treasures in the last days." Now, remember what we said. We, we should read this not in light of some general wisdom, although it is general wisdom that if we accumulate wealth, it tends to not actually go well for us if we're not utilizing it in God-honoring ways. But we should read this in light of the most obvious connection, his big brother, Jesus, who taught his people, "Do not lay up for yourselves treasures on earth, where moth and rust destroy, where thieves break in and steal, but lay up for yourselves treasure in heaven, where neither moth nor rust destroys, where thieves do not break in and steal. For where your treasure is, there your heart will also be." To maybe land this linguistic, uh, this linguistic connection a little more, I don't know, vibrantly, I'm gonna speculate a little bit. So if you don't like it, then you can disregard it. This is not God's Word. This is a speculation. I can just imagine little Jesus, little nine-year-old Jesus, and probably little six or seven-year-old James and the rest of their siblings, and there's quite a few of them. And we have Joseph, uh, who maybe at this time was still living, although probably not. We know he was living until Jesus was later, you know, 12, he was still around, but we don't know exactly when he left the picture. But he was a carpenter, and he was not, probably not overly wealthy. Uh, they had had to pick up and move, you know, cross-country anyways. They-- We don't know exactly where they were from initially, but they went to Bethlehem, and then they returned to Nazareth. They probably didn't have a lot. There were a lot of mouths to feed and only one business. They didn't have a farm. They didn't own livestock that we know of. I can just imagine a time when little J- little James or one of his sisters was frustrated about the fact that they didn't have anything. And I could picture Mary getting down and going, "Do not store up treasures in, in, uh, in heaven or on Earth. It's all gonna waste away." The same way we might tell our children kind of a, a moral kind of story. Sometimes we have this picture, last time I was here I, I spoke on Philippians 2, we have this idea that Jesus was somehow like Superman, that he, he was just pretending to be a normal human most of the time. As it touches his humanity, as, as we think about Jesus as a human, he had a, his own human set of thinking faculties, his own human knowledge. He grew in wisdom and stature is what Luke teaches us. Well, where did he get some of this wisdom? There's a good reasonable argument to be made that some of the pr- more proverbial type sayings that we see in Christ, that they actually come from the wisdom of his mother and father. And a really good reason to believe that is James relies on the same exact, uh, sort of proverbial wisdom to l- land his point. He doesn't create his own metaphor, he goes back to, at the very least we can say he goes back to the words of Christ. That's a very safe position to take. But this is the shared linguistic context that they both grew up in And he says, "You've done this in the last days." Now, the, the phrase last days in the Bible, uh, in the New Testament generally refers to the time period from Christ's resurrection to his return. We, for a lot of reasons, think about it as kind of like that climactic end period in time. Depending on your, your persuasion, maybe this is when the Antichrist comes, or maybe this is before or after, or maybe during the time when the church is raptured. But in either case, we think of that sort of last period in time before Christ finally comes back. But the New Testament writers are really talking about the entire duration, from Christ's resurrection to his return is what they're referring to. But it does have in view this idea that we are in the last times. The, the final judgment is not necessarily strictly something that's out there in the future. We are living in the last days now, and so what we do and what we say and, and how we worship and if we worship is eschatology. It is the theology of the last times He also positions this as though this is a universal thing going on with those who hoard wealth. This is a very shocking image. Um, we have very good ways to preserve things in our modern world, right? We have ways to m- to make, uh, stainless steel that won't rust, or at least won't rust quickly. But most things in the ancient world, even most precious metals, corroded. Um, I remember when I was growing up, there was this project in my hometown. I lived in a, a little town called White Bear Lake in, in, um, Minnesota, although little is relative. It's pretty big compared to most of what we have out here. And I remember when I was maybe 12 or 13 years old, they had this big building project to build this brand-new, beautiful lakeside pavilion in the center of town, and it w- just gleamed in the sun. It was so gorgeous, and it was made of copper, and everybody loved it, and two years later, it was bright green. I think it's still bright green. I think they figured out it wasn't worth repairing, so they, they just, they just make sure it doesn't keep getting worse, and at some point, I'm sure they either have or will tear it down. But the one metal in the ancient world that didn't do this was gold. It's part of why gold is such a durable measurement of wealth is because it doesn't wear out. It doesn't corrode. It's very soft. It's very easy to damage it, which is why we don't build statues out of it, or we don't build, uh, buildings out of it usually, but it didn't corrode. So when James says here, "Not only your silver, which tarnishes and corrodes, but your silver and gold have corroded." Not are corroding, but have corroded. The rich hearer of this is probably, you know, sitting around like Scrooge McDuck with a pile of gold coins thinking, "Ah, it looks pretty good to me." And what James is saying is, "No, no, no. No, it's corroded. It's eating away at your heart. It's lost its value because you refuse to use it, and so it sits in a pile doing nothing for no one, except serving to further your own condemnation." This is such a crazy, shocking situation that the insanity of not using your wealth, period, the insanity of sitting on your wealth in the ancient world is going to serve as a form of evidence justifying the condemnation of these wicked fools And further, the corrosion of this wealth is an indication of the corrosion of their very souls. There's something about money. I was-- When I was here a couple times before, I preached one of the wealth passages out of Ecclesiastes, and there's something about money that has a unique way of really, really wrecking us. Either we don't have it and we want it, or we have it and we don't wanna lose it, or we have it and we don't spend it wisely. It seems like there's an infinite number of ways to screw it up. And we landed last time that the gospel is good news because with the nearly infinite ways of screwing it up, we're going to screw it up. But the one way that he talks about screwing it up here is hoarding it and sitting on it and not using it Moving on into verses four and five, James moves us now to a more sort of temporal register. He starts out by talking about what wealth is and what it's doing and how it will ultimately affect the entire life and eternity of those in his targeted audience, those he's proclaiming this prophetic, uh, judgment against. But in verse four, he moves back to the behaviors that are being, uh, being engaged in to show the state of these people's souls. He says, "Behold, the wages of the laborers you, who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of Hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter." James here points at the, at the behaviors that show this hoarding behavior, and he does it for a number of reasons. One, he needs to call out sin. That's part of the role of a Christian, and especially a leader or a minister in the church, is, um, to not only call out sin in the body of, of Christ, but in a, I think a very particular way, and there's all sorts of, uh, all sorts of theological controversies flying on around about Christian nationalism and other associated things. Some of it is just the spirit of the age. Um, post-COVID, there's a, a real strong sense that our government has failed us and we need to replace it with something else. But there is a, a true way, and I, I think some of those things are a little misguided, but there's a true way that the church, particularly her leaders, should be speaking to the culture around us, and yes, even to the government, to proclaim the truth of God into a wicked and godless culture. This might take the form o- of a m- minister who goes to a town hall meeting to speak out against a gambling association that's going to be forming, or a, an elder in the church or a deacon in the church who goes to speak to, uh, to the city hall or to the state legislature about the wickedness of abortion and about what we see it does to women's lives when they are fooled into thinking that this is the right thing for them. Again, the church is not the state, and the state is not the church, and we should be very careful not to cross those lines for all sorts of reasons. But we as a culture, as a Christian culture, in the United States particularly, have lost sight of our responsibility to speak truth in all circumstances to those in power So James is doing that, of course. But even more so, this is a way that he establishes for his direct audience, for the Jewish poor Christians who have been scattered in this diaspora, in this dispersion. He looks at them in a sense and says, "I see you. I see what's happening to you." And as God's representative, as his chosen voice for this message, as his inspired author, God sees you too This goes back again, the first two chapters of James serve as kind of a thesis statement and table of contents for the whole book. We get an idea of what may have been happening, the actual, uh, acts that were being engaged in, in, in chapter two verse six, he says, "You have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? Are they not the ones who are slandering the noble name of him to whom you belong?" James has in mind here a form of predatory land purchasing, where the rich were sort of sweeping up property. They were sweeping it up, and then they were charging probably exorbitant prices to those who would lease the land to try to eke out a living. Does that sound at all like any of our current context, right? When's the last time any of us have tried to buy a house and found anything reasonable? Well, a large part of that is that there are big companies that are scooping up all the land and buying all the, the developments. Now, I'm not commenting on those particular situations. I don't know those people. I don't know their hearts, and some of those things actually are doing good things for the community. But we're familiar with this idea of someone who will purchase a resource, who will then jack the price up in order to turn a profit on it. I'm not opposed to turning a profit. Y- y- yeah, it takes money to run a business, and you have to, you have to recuperate those funds if your business is going to survive. But there's a, there's a way that that can be done that is a predatory act These rich landowners were getting fat on those that they were victimizing In our, in our modern world, we tend to think of someone who is overweight as unhealthy, for good reason, right? Too much weight, and I say that with someone with a little too much padding around the middle, so no, no judgment on this, but too much weight is not healthy, right? We hear that from our doctors, that there's a healthy weight range and there's an unhealthy weight range. In the ancient world, obesity was not the concern, right? Malnutrition was the concern. And so when you see, uh, a king in the Old Testament who's, who's noted to be fat, that's not always negative. Sometimes it is, but he's noted to be fat or he's noted to be large. Even the word for glory, I'm sure you've heard this before, the word for glory in the Old Testament has to do with being heavy. So this idea of weightiness or, um, being able to eat enough to actually gain weight instead of being thin was seen as a good thing, but not when you use it as a way to victimize other people. A person who gathers wealth honestly and enjoys it, that's, that's Proverbs right there. That's the Book of Ecclesiastes in its sort of positive sense, is that we, when we accumulate wealth and we use it for God's glory, it's perfectly okay for us to also use it for our enjoyment. God wants us to enjoy the fruit of our labor. But when we accumulate wealth and use it as a way to gain power over someone and to abuse them, that is what James is railing against here And ultimately, with the audience that James is writing to, this is a form of murder. This is why he says, "You have fattened your hearts in the day of slaughter." Because a person who can't feed their family in the Old Testament or in the New Testament era was likely to see them die. There are not a ton of people in modern America that are starving to death on the streets. It's not to say it doesn't happen. It's not to say that there's not things like food insecurity or malnutrition, but there are, there are plenty of places people can go to get their basic food needs met. It was not like that-- It's not like that in most of the world now, and it certainly was not like that in the ancient world. And so a, a landowner who again refuses, we're talking about the Jewish landowners, refuses to obey the Jewish law to leave some leftovers for the poor, and instead gleans all the way to the corner so that they can turn a little bit of extra pro-profit, is not only sinning against the Old Testament law, but is committing murder in the strictest sense by refusing to preserve the life of these poor, uh, Christians who are destitute And again, James is encouraging his readers here that the Lord has not ignored their plight. We can think back to the Book of Habakkuk, where Habakkuk basically lodges a lawsuit against God, saying, "You are not paying attention. You're not doing your thing. You're not being faithful to your covenant." And God says, "Let me show you how faithful to my covenant I am. The Chaldeans are on the way." And Habakkuk is like, "Whoa, wait a second here. That's not what I had in mind." God sees the oppression of the poor. He knows when His people are targeted. He knows when children are abused or when widows are ignored. He knows when the government does something to shut down a church, or when the medical institution refuses to acknowledge your personal rights. He sees those things, and He's not ignorant, and He's not static. He's not sleeping on those things. The purpose here is to comfort the oppressed by showing that God is not ignorant of what has happened to them. Just two quick Old Testament examples that use similar language. In Genesis 4, we read of Cain and his murder of Abel, and in verse eight it says, "Cain spoke to Abel his brother, and when they were in the field, Cain rose up against his brother Abel and killed him. Then the Lord said to Cain, 'Where is Abel your brother?' He said, 'I don't know. Am I my brother's keeper?' And the Lord said, 'What have you done? The voice of your brother's blood is crying out to me from the ground.'" Numbers, uh, 35 verses 30 says, "If anyone kills a person, the murderer shall be put to death on the evidence of witnesses, but no person shall be put to death on the testimony of one witness. Moreover, you shall accept no ransom for the life of a murderer who is guilty of death, but he shall be put to death. And you shall accept no ransom from him who has fled to the city of refuge, that he may return to dwell in the land before the death of the high priest. You shall not pollute the land in which you live, for blood pollutes the land, and no atonement can be made for the land except for the blood that is shed in it, except by the blood of the one who shed it." There's a rich history in the Old Testament of language of inanimate things, land, blood, wealth, other kinds of things that give testimony to God in some way, and specifically of these inanimate, uh, impersonal things testifying to the sin of the people that dwell around them. Even Christ says, "If these people do not worship me, the rocks will cry out." Now, the rocks are not literally crying out, although it certainly would be within God's power to make the rocks sing. But Christ is not saying in that passage that the rocks are going to form mouths and begin singing Hosanna or whatever song they might have been doing. What he's saying is that the very rocks themselves give testimony to the glory and goodness of God. So even if the people around here fail to do so, the entire rest of creation is doing so, and that is what James is saying here. My dear brothers and sisters scattered in the dispersion who have nothing, and in society's eyes are nothing, some of you are facing persecution. Some of you will be killed for your faith, but God sees because the wealth that is being accumulated on the breaking of your own backs is crying out. The corrosion of that gold serves as evidence for the condemnation of those who are harming you We often want justice in the moment. I think we always want justice in the moment, don't we? I think it's a really hard discipline to say, "That person wronged me, but I'm okay letting God sort it out." That is a hard pill to swallow, but it is often the pill that we have to take. It's the medicine that God uses to further our justification, our j- our, uh, excuse me, our sanctification Paul says, you know, "Do not take vengeance. Let the Lord do that." We can trust, and this is where the comfort of this passage comes for us, brothers and sisters, we can trust that when we are wronged, that when someone has done something to us that is a violation of God's law, that that sin will be punished. Now, when we're dealing with other Christians, that sin has already been punished, and so it is not, it is not appropriate for us to hold onto that and to take vengeance. That's what the parable of the unmerciful servant is all about If I as a Christian refuse to forgive my brother and sister when they've wronged me, it's me saying that I'm a better judge of their sin and I'm a better executioner than the Lord is when he punished that sin on the cross. But that sin was not atoned for when we're talking about unbelievers. When we're talking about those who will ultimately end their earthly life and find themselves waking up in flames, that sin has not been atoned for, and so God will have his justice, and we will have our justice. We won't turn there, but in Revelation, we're familiar with the passage, I think it's chapter six, where the martyred saints are under the throne and they say, "How long, O Lord?" Well, God doesn't answer their question, but he gives them new clothes. When Job cries out and he's, he's saying, "I don't understand why this is happening. Why are you targeting me, God? Why, why are you a hunter with your arrows in my liver?" God doesn't tell him why, but he says, essentially, "I'm God and you're just going to have to trust me that this is right." We see a very similar, uh, kind of situation here when we think about when, uh, when Abraham, uh, when God tells Abraham what he's about to do to Sodom and Gomorrah, and then Abraham negotiates, apparently negotiates with God, uh, trying to secure the salvation of the city for the sake of the righteous. And we read starting in verse 20 of chapter 18, he says, "The Lord said to, to Abraham," he says, " 'Because the outcry against Sodom and Gomorrah is great and their sin is very grave, I will go down to see whether they have done altogether according to the outcry that has come to me. If not, I will know.' " God is always seeing and investigating the sin of people We're, we're teaching my son, August, the children's catechism, which is a, a great resource. Um, and one of the questions is, "Can you see God?" And the answer is, "No, but he always sees me." Now that may feel at first to some people like a little bit of a heavy-handed answer, but knowing that God sees us is not just there to correct our sin. It should do that, right? Even the secret sins we commit in the dark when, when we're not being watched by anyone else, even, even those God sees. But do you know what else He sees? He sees your pain. He sees your suffering. He sees your victories even when no one else is celebrating them. He sees your progress. He sees you, and that should be a great source of comfort Now this passage, especially verse six, can be a little bit hard to apply because although we're the targeted audience, we're not the target of the judgment oracle. So I think what we have to do, we have to, we have to think about this in light of the way that God talks about the judgment of unbelievers in other places in the scripture, and how that helps us to understand kind of what our, what our status is. If you'll take your Bibles and open to Matthew chapter 25, I think the, um, the account here of the goat and sheep judgment, uh, is instructive for us Starting in verse 31, it says, "When the Son of Man comes in his glory and the angels with him, he will sit on his glorious throne. Before him will be gathered all nations, and he will separate people one from another as a shepherd separates the sheep from the goats. And he will place the sheep on his right, but the goats on the left. Then the King will say to those on his right, 'Come you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.' Then the righteous will answer him saying, 'Lord, when did we see you hungry and feed you or thirsty and give you a drink? When did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?' And the King answered them, 'Truly I say to you, as you did it to one of the least of these my brothers, you did it to me.' Then he will say to those on the left, 'Depart from me for you for, uh, depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, I was naked and you did not clothe me, I was sick and in prison and you did not visit me.' Then they also, uh, they also will say, answer saying, 'Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and not minister to you?' Then he will answer them saying, 'Truly I say to you, as you did not do it to one of the least of these, you did not do it to me.' And these will go away into eternal punishment, but the righteous into eternal life." Now, this passage is sometimes understood as a general command to feed the poor or the sick, or to visit those in prisons, or any of the f- the sort of mercy ministry things that, that, um, are mentioned here. And those are all things that Christians should do, right? We should be engaged in, um, in mercy ministry to the poor, to those who are destitute. We should be mindful and thoughtful of those who have needs around us. What this passage is teaching, though, is not a general command to feed all people, but a specific command to care for your brothers and sisters in Christ when they have a need He doesn't say to the righteous, "You did these to everyone." He says, "Whatever you did to the least of these, my brothers, you did it to me." All of the things that are listed here, the, the six mercy ministries that are listed by Christ here, are things that persecuted Christians were suffering at the time, persecuted Jew- Jewish Christians, and that would be common experiences for, for Jewish Christians and for all persecuted Christians. Right? They're hungry. They don't have food. Our diaspora Jewish Christians don't have land to farm, and even if they're able to scrape together enough funding to lease out a farm, they're being, uh, they're being totally overwhelmed by the cost of that. The sort of homeowners association dues of these pyramid schemes that were going on in the first century, they were so exorbitant that it wasn't even subs- subsistence farming. Christians were being thrown in, uh, in prison. They didn't have enough money to replace their clothes when it wore out. They couldn't have access to clean water. We take clean water as such a, such a basic thing, and it's so easy. You just turn on the tap, or you just go to the store and you buy a bottle of $7 water. It wasn't like this in the first century. If you didn't have a well, you didn't have water, unless you had someone who cared enough to share this precious resource with you. And so what Christ is saying to, to his people, both in the immediate audience on the Sermon on the Mount, uh, and in this, the Olivet Discourse here, what he's saying to his people is when someone in the body of Christ does not have what they need, the body of Christ should step up and make sure that that is the case, that they take care of that person. And likewise, he's saying to those who are not a part of the body of Christ, "Depart from me, I never knew you." Now, the intro to this, why it sometimes is called a parable, is the sheep and the goats. We sometimes go way too far into the arena of comparing the behavior of sheeps with the behavior of the people here, right? Sheep are nice, they're affable, they listen to you. In reality, from what I understand, sheep are pretty dumb and can be very stubborn, right? And then we, we read and we go, "Goats are stubborn, they're rebellious, they're not really good for anything." Well, there's a reason people have goats on farms. They, they can be stubborn, right? They can be destructive, but they also serve a purpose. So the point here is not that sheep are good and goats are bad. The point is that sheep are not goats and goats are not sheep. And, uh, another point that comes with this is sheep don't become goats by behaving like goats, and goats don't become sheep by acting like sheep. I have some friends that will tell you they have very affectionate, friendly, lovable goats, right? I'd, I would... If I could get my kids one of those little pygmy goats that everybody loves, I would do that, 'cause they can be very kind, very sweet, and they're very smart. But they're not sheep. And if you read this passage carefully, this fact that those who are taken to the right are, are in fact taken to the right is not because they fed the poor. It's not because they ministered to Christ by feeding the least of these. They did those things because they were part of the kingdom The King says to those on His right, "Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world." The sheep on the right were always going to be the sheep on the right. They were predestined according to the counsel of God's will before all time to live and walk in good works. That's just Ephesians 2 there. That's also just James 2 there. You have faith, I will show you my faith by my works. This is evidence language, loved ones Likewise, the ones who are told to depart into eternal darkness were also predestined not to inherit this kingdom. No kingdom was prepared for them before the foundation of the world. They have no inheritance. They have nothing. They will end up in the state that they are trying to impose on these poor Jewish Christians. They will end up in the state that they may be trying to impose on some of us in this room And for the final verse here in, in chapter five, in verse six here, there's a lot of discussion and debate in the commentaries about who the identity of this righteous one is. It says, "You've condemned and murdered the righteous person, he does not resist you." Now, some commentators will take the fact that this is the singular righteous person, that he has been murdered and h- was condemned, and will take this as a reference to Christ. And that would, would make good sense, right? The Jewish, the wealthy Jewish landowners, the wealthy Jews in Jerusalem who per- who persecuted and cast out, um, the Christians, they were in the same group of people who condemned and murdered Jesus And at least at the time of writing this, and in many ways in our own day, God is not necessarily resisting them. He's allowing them to store up judgment for the coming day of wrath There are others who will take this as sort of the hypothetical singular, right? The righteous one or the righteous person is this, uh, representative hypothetical person that represents all of the persecuted Christians. And so it's more like saying, um, to the, the wealthy landowners who are persecuting Christians, "You have condemned and murdered the Christians, the righteous people, and we do not resist you." Now, at the end of the day, it's, it's always good to have good, sober, well-intentioned, text-based debates about what the Bible means. We can and we should try to convince others, uh, when we think they're wrong about what the scripture means. So that's not what I'm saying here. But in many ways, which of those two perspectives it actually is doesn't change the interpretation of this passage. Like we read in Matthew 25, like we read in Acts 9 when Christ comes and confronts Saul, what you do to God's people, you are doing to Christ himself. What you do to the body, you have done to the head. It's a little bit weird to say that when I stub my toe, I injure my head, but that's true, right? I don't injure my toe as though it's some separate piece. It's not like I'm a Lego man where I can just swap out a hand that gets cracked and put it back on. When I injure my toe, I injure myself. My whole body is injured even though it's specific to a part of my body. When you-- when someone persecutes you, when they, uh, try to extort your wealth, your funds, when they try to harm your body, when they try to take away your children, all things that are happening not just out there in the world, but in our country, even in our own region. When they try to tell you that because you don't wanna play a basketball game, that you can't play sports at all. When a city taxes a portion of a church's property because they don't think it's being used for religious purposes, they are doing that to Jesus Christ himself, and God will not be mocked This should call us both to faithfulness and to encouragement How people treat Christ or how people treat Christ's people, including how we trust, tr- uh, treat Christ's people, shows us what we think about Christ. The people who take care of the church do so because they love God, and they do it out of a regenerated heart that already loves God. And the people who hate the church do it because they hate Christ, and they do it out of their wickedness and out of their wicked heart This brings us back again to the thesis statement of James. "Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing." And then he says later in that, uh, first chapter in verse nine, "Let the lowly brother boast in his exaltation, and the rich in his humiliation, because like the flower of the grass, he will pass away. For the sun rises with its scorching heat and withers the grass; its flower fails, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits. Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him." Now, you're all coming up to the end of James here. Um, we probably have two, two more sermons, I would guess, and the rest of this chapter is reinforcing this. It's unpacking for the immediate audience and therefore for us, it's unpacking that although the rich have their punishment coming to them, that likewise our consolation, our comfort from Christ is also coming to us. He closes the whole letter out, he returns to his thesis statement to say, "I'm not going to pretend that the trials you're going through are joyful, but you can count it all joy." You can reckon it, you can impute it as joy, my brothers and sisters. You can put it in the joy column instead of the t- the pain column, right? We had discussion about the beautiful word imputation in the announcements and scripture reading in the beginning here Imputation is a, is an accounting term. And when we count it all joy, we're taking what should be a red line in the, in the loss ledger, right? We're taking what should be an expense, and we're able to move it to the profit. We're able to move it to the positive side, not because it didn't hurt and not because we wanted it to happen, but because our God is good enough to not rob us of the chance to be sanctified When we are oppressed and opposed, those who are oppressing and oppose us mean it for evil, just like Joseph's brothers, uh, and Pharaoh, and all sorts of wicked men in, in the Old Testament and in our own world. Pilate, Herod, you mean, you name it in the Bible, this applies. They meant their wicked acts for wicked things, but God, rich in mercy, works all things for the good of those who love Him and are called according to His purpose. And what is that purpose? That we might be transformed into the image of Christ so that Christ may be glorified and He may be the firstborn among many brothers. When we face trials and suffering of every kind, it leads us to our sanctification and to our ultimate glorification. We do not earn those things. We don't sanctify ourselves any more than we justify ourselves, or that any more than we will glorify ourselves or will raise ourselves from the dead. That is all God's work from start to finish. But God does use these things that He brings us through as a way to bring about that work It's like he bends us over the hammer, over the anvil of trials, and he hammers us until we become a sharp sword in the hand of, in his hand. Or he polishes us with a rough cloth until we become a smooth, beautiful gem, right? Think of any number of refining things that need to be done. It always involves, if the thing was, uh, was a person, it always involves something that would hurt a little bit. It always involves a little bit of damage to wear away the impurities. Our sanctification and our glorification is no different than that. He uses adversity. He uses the wicked actions and intentions of, of evil men and women. He uses those things to glorify us. So although we should never, uh, we should never seek those things, right? You don't have to go and make yourself the soft target to the wicked people. It's okay to keep your head down. There's nothing wrong with that. The Jewish Christians were probably doing their best to keep their heads down most of the time, and that's fine. There's not any words in scripture about being a coward if you don't, if you don't put a target on your back. But your target is gonna get there eventually, and that's not a bad thing. We can welcome that. We can count it as joy because of who God is and what he's done. The supreme act of suffering, the supreme act of, of evil happened to the only innocent person there ever was, and it happened to him for us.  this episode is available below.

Christ alone makes one a Christian. Every generation of believers must reiterate this again and again because human beings are desperately trying to stay in sin yet have the benefits of salvation. In this sermon on Ephesians 1:7 titled “Redemption,” Dr. Martyn Lloyd-Jones's message is that God alone has devised a plan for humanity to be reconciled to God. If sin is taken seriously it will be seen as hopeless to try and save oneself. This is why, as Dr. Lloyd-Jones proclaims, all are in need of redemption. In other words, everyone needs deliverance by payment of ransom. Outside of Christ everyone is in bondage to the law and under the dominion of the devil. But in Christ Christians have been ransomed, bought with a price. What was this price? The apostle Paul takes up the Old Testament language of sacrifice and blood in order to show how the death of Christ fulfills the Law and the Prophets. The design of the Old Testament sacrificial system was propitiation as the result of expiation. This good news is the consistent testimony of the New Testament. Dr. Lloyd-Jones challenges the Christian to never forget they are not their own but were bought with a price. To support this ministry financially, visit: https://www.oneplace.com/donate/603/29?v=20251111

A @Christadelphians Video: # The Good News #2 'In the Empire' - YouTube Summary**[Actual, provable Bible Truth]**: The word "gospel" (euangelion) did not enter a vacuum—it was already a political term used throughout the Roman Empire to announce royal births, military victories, and the ascension of new rulers. Caesar Augustus himself was proclaimed as "son of God," "saviour," and "bringer of peace" decades before Christ's birth. This historical reality makes the New Testament's claims about Jesus profoundly counter-cultural and powerfully subversive.Welcome back to our thought-provoking series on The Good News. In this outstanding expositional presentation, Brother David Fraser reveals the astonishing historical context that makes the Gospel message even more wonderful and revealing than we might have imagined.The Roman world was saturated with another "gospel"—the imperial gospel of Caesar Augustus. When Jesus was born, Caesar was already proclaimed as "son of God," "saviour," and "bringer of peace to the world." The very words we associate with Christ were carved in stone for Caesar!This insightful study explores:- How Caesar Augustus manipulated the Roman Republic into an Empire- The use of "euangelion" (good news) for Caesar's achievements- The imperial cult that demanded allegiance to Caesar as Lord- The counterfeit gospel that Christians bravely resisted- How God sovereignly manipulated Rome's decrees to fulfil prophecyThe contrast is truly wonderful: Caesar grasped at greatness through oppression and violence, while Christ emptied Himself through obedience and was exalted by God. One gospel demanded a pinch of incense; the other demands our whole hearts.

August 1 - In just 15-20 minutes a day, you can listen to the entire Bible read through in a year, and/or watch the Bible verses on the screen. Each day, you will hear some of the New Testament, some of the Old Testament, and some of Psalms or Proverbs. You will read through Psalms and Proverbs twice in the year. Today's reading is James 2; Hosea 1-4; and Psalm 31. You can get through the entire Bible in a year listening to it on the way to and from work each day. The elderly with bad eyesight can now see the Bible verses in large print right on the screen. Little children, just learning how to read, can now read along by seeing and hearing each word pronounced. Imagine little children accomplishing something that many adults never do even once in their lifetimes--reading through the entire Bible. Get a free printed copy of the Bible Reading Schedule at LibertyGospelTracts.com. The Books are read in chronological order, which really helps you to understand the order that things happened. We offer free certificates at the end of the year, for those who read through the entire Bible. Just write to us to request one. May God bless you as you read through all that God has written for us.

August 1 - In just 15-20 minutes a day, you can listen to the entire Bible read through in a year, and/or watch the Bible verses on the screen. Each day, you will hear some of the New Testament, some of the Old Testament, and some of Psalms or Proverbs. You will read through Psalms and Proverbs twice in the year. Today's reading is James 2; Hosea 1-4; and Psalm 31. You can get through the entire Bible in a year listening to it on the way to and from work each day. The elderly with bad eyesight can now see the Bible verses in large print right on the screen. Little children, just learning how to read, can now read along by seeing and hearing each word pronounced. Imagine little children accomplishing something that many adults never do even once in their lifetimes--reading through the entire Bible. Get a free printed copy of the Bible Reading Schedule at LibertyGospelTracts.com. The Books are read in chronological order, which really helps you to understand the order that things happened. We offer free certificates at the end of the year, for those who read through the entire Bible. Just write to us to request one. May God bless you as you read through all that God has written for us.

2 Chron 26:1-28:27, Rom 13:1-14, Ps 23:1-6, Pr 20:11

Welcome to Day 2916 of Wisdom-Trek, and thank you for joining me. Day 2916 – Theology Thursday – Ancient Near Eastern Religions versus the God of the Bible Wisdom-Trek Podcast Script - Day 2916 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2916 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 can be found on his website, theologyinfive.com.   Ancient Near Eastern Religions versus the God of the Bible. The religions of the Ancient Near East form a wide landscape of connected myths, rituals, and divine hierarchies that shaped the worldview of early civilizations. Their gods rose and fell in power, reacted emotionally to events, and relied on worshipers to sustain them. These beliefs created a religious environment built on cycles, fragility, and mutual dependence. The biblical portrayal of Yahweh stands in clear contrast. Scripture presents a God who is self-sufficient, unchanging, and sovereign over creation. Examining these differences clarifies the uniqueness of biblical faith within its ancient setting and helps modern readers understand how Israel's worldview developed in the midst of nations with very different assumptions about the divine realm. The first segment is: The Cyclical Nature of ANE Deities ANE religions anchored their divine stories in the rhythms of the natural world. Gods were believed to participate in the same patterns that shaped human experience. Their power rose and fell with the seasons, crops, weather, and the environment. This worldview created a theological system where even major deities could weaken, die, or disappear, only to return when the cycles of nature renewed themselves. The myths surrounding Inanna and Ishtar reveal this worldview clearly. Their descent into the underworld and eventual return mirrored the cycle of barrenness and renewal that governed agricultural life. Their stories did not present beings who transcended nature but ones who were bound to it. Their vitality could pause or fail, only to be restored when the environment shifted. Egyptian religion expressed a similar idea through the Osiris myth. His murder and restoration aligned with the yearly flooding of the Nile, which created fertile soil for crops. The story served as a theological explanation for agricultural renewal. Osiris did not stand above the cycles of life. He represented them. This pattern appears again and again in ANE pantheons, where divine life and natural life were deeply intertwined. The second segment is: Symbiosis Between Gods and Humans The relationship between the gods and humanity in the ANE was shaped by mutual dependence. The gods depended on humans for food, offerings, honor, and the upkeep of temples. Humans depended on the gods for basic stability, agricultural success, and protection. Religion functioned as a system that maintained cosmic order by ensuring both sides received what they needed. Baal worship in Canaan demonstrates this dynamic. Baal's power and presence were tied to the devotion of his followers. If offerings ceased or rituals were neglected, worshipers feared drought, famine, and ecological collapse. Ugaritic texts describe Baal's strength rising and falling in connection with seasonal struggles against Mot, the god of death. The fortunes of the people depended on Baal's vitality, and Baal's vitality depended on the people. This pattern stretched across Mesopotamia as well. Temples functioned as divine households where priests fed, clothed, and cared for the gods. Worship was not about relationship but maintenance. A god who was not sustained properly could weaken, suffer, or lose influence. These beliefs shaped the ancient expectation that the divine and human worlds were locked in an ongoing exchange of needs and services. The third segment is: The God of the Bible: Transcendent, Stable, and Self-Sufficient The biblical portrait of God stands outside the cycles and limitations that characterized ANE religion. Yahweh does not depend on human worship to sustain His power. He does not rise or fall in strength. His nature remains constant, and His authority extends beyond the boundaries of the natural world. Scripture presents Him as the Creator who governs nature rather than one who participates in its fluctuations. Malachi 3 verse six captures this distinction by declaring that God does not change. The prophets frequently challenge the idea that God requires food or ritual maintenance. Psalm 50 portrays God as the owner of all creation rather than a deity who needs sacrifices for sustenance. Isaiah mocks the absurdity of idols that must be carried because they cannot stand on their own. These passages highlight the difference between the dependent gods of the nations and the self-sufficient God of Israel. Covenant reinforces this distinction. When God binds Himself to Abraham, Moses, or David, His promises flow from His own character and faithfulness rather than human ability to maintain Him. His stability provides a foundation for trust that no ANE god could offer, because their identity and power were subject to the very world they governed. The fourth segment is: Supreme Monotheism and the Divine Council The biblical worldview acknowledges a populated spiritual realm, but it does not portray that realm as harmonious or consistently loyal. Scripture presents a divine council, yet this council reflects a world marked by rebellion and spiritual conflict rather than unity. This stands in sharp contrast with ANE pantheons, where deities had fixed jurisdictions and stable roles. Psalm 82 reveals that members of the divine council failed in their appointed tasks. God confronts them for injustice, corruption, and the oppression of the nations they were meant to govern. Their rebellion is a verdict on their unfaithfulness. The psalm ends with God declaring their coming judgment, making clear that divine beings are not beyond accountability. Genesis 6 describes another rebellion in which the sons of God violate the boundaries God established and bring corruption to humanity. This event shaped the Second Temple Jewish worldview and influenced New Testament writers who saw it as a catastrophic turning point in the history of spiritual conflict. These beings did not act out of ignorance but out of deliberate defiance. The Babel event introduces yet another layer of supernatural rebellion. Deuteronomy 32 verse eight and nine describe God dividing the nations and assigning them under the authority of lesser divine beings. These beings later led their nations into idolatry and spiritual deception, choosing loyalty to their own agendas rather than to the Most High. Their failures explain the origin of the false gods and territorial powers that Israel confronted throughout the Old Testament. The biblical writers describe a supernatural realm that is real, complex, and deeply fractured. God alone stands as the supreme Creator. The other divine beings are not competitors to Him, but they are capable of disobedience, corruption, and rebellion. Unlike ANE pantheons defined by competition between gods of similar rank, the Bible presents defiance of the Most High as the central spiritual crisis in human history. The fifth segment is: Stability Versus Variability in the Divine Realm The gods of the ANE were often unpredictable. Their conflicts explained storms, disasters, and political upheavals. Their emotional reactions shaped the lives of their worshipers, who lived in fear of offending them or failing to provide proper care. This instability was a natural consequence of a pantheon filled with beings shaped by the same vulnerabilities as humans. Yahweh's actions are presented differently. His behavior is anchored in His covenantal character. His judgments are consistent with His purposes rather than expressions of divine mood. His promises stand firm even when humans falter. By presenting God as trustworthy and stable, Scripture establishes a theological foundation that separates Israel's faith from the religions around it. The sixth segment is: The Purpose of Humanity: Servants or Imagers ANE creation stories consistently portray humans as laborers created to meet the needs of the gods. In the Enuma Elish, humans are formed from the blood of Kingu after a divine rebellion. Their function is to relieve the gods of work by maintaining temples and performing essential services. Human worth is connected to usefulness, not intrinsic dignity. The biblical account offers an entirely different vision. Humans are created

Isaiah 54-58

In What Happens Next: A Traveler's Guide Through the End of the Age, popular writer Max Lucado walks through what he calls "heaven's timeline" in order to bring the reader hope in the midst of chaos and uncertainty. New Testament theologian John Whittaker offers an overview of Lucado's book, including its strengths and weaknesses.   Download the free RENEW.org App - https://renew.org/renew-app/  Visit RENEW: https://renew.org/   Check out the following from RENEW.org: Events: https://renew.org/resources/events/ Videos: https://renew.org/media/videos/ Podcasts: https://renew.org/media/podcasts/ Articles: https://renew.org/articles/ Free eBooks: https://renew.org/resources/free-ebooks/ Books: https://renew.org/resources/books/ Audiobooks: https://renew.org/resources/audiobooks/ Sermon Tools: https://renew.org/resources/sermon-tools/ Job Board: https://jobs.renew.org/ Renew University: https://renewuniversity.org/ Real Life Theology Conversations: https://renew.org/rltc/ Sign up for our newsletter: https://renew.org/resources/newsletter-sign-up/

A @Christadelphians Video: **YouTube Summary/Description****[Actual, provable Bible Truth]**The Good News is not merely a New Testament concept; it is rooted in the very heart of the Old Testament. The undeniable truth is that **God Reigns**. From the dusty roads of Babylon to the mountains of Zion, the prophetic voice of Isaiah declares a message of complete restoration. God hasn't forgotten His people. He is the Creator who forms the earth, yet His greatest work is the creation of a faithful people for His name. In Isaiah 40-66, we uncover the foundational source of the Gospel—the revelation that the God of Israel is the one true Sovereign, and His plan of salvation culminates in the Lord Jesus Christ.**Overview**This thought-provoking and expositional study with Bible student David Fraser takes us on a journey through Isaiah's "Book of Comfort." We explore how God, through His prophet, answered the hopelessness of Israel in captivity. By contrasting the impotent, man-made idols of Babylon with the magnificent power of Yahweh, this talk reveals the stunning truth: God carries us, redeems us, and has a purpose for His creation that extends to the ends of the earth. It is an outstanding, uplifting look at how the "Good News upon the Mountains" finds its ultimate fulfilment in Christ, offering hope to all who feel forgotten.**Chapters**00:00 - Introduction: The Good News and the Rule of God01:30 - Israel in Captivity: The Hopelessness of Babylon03:50 - The Call to Comfort: Isaiah 4006:30 - God Who Makes: The Unique Creator09:20 - God Who Speaks: The Power of His Word12:50 - The Herald of Good Tidings: Isaiah 52:715:00 - The Fulfillment: Jesus in the Synagogue18:00 - The New Creation in Christ21:00 - Conclusion: The Feast of God and the Victory Over Death**Bible Verse Category**

What does the Bible say about responding to people who hurt you, slander you, or speak evil against you? First Peter 3 gives one of the most challenging and practical passages in all of Scripture on how Christians are called to treat their enemies, pursue peace, and defend their faith with grace. In this message from 1 Peter 3:8-17, we explore five key virtues every believer is called to live out: unity of mind, sympathy, brotherly love, a tender heart, and a humble mind. These qualities are not spiritual achievements to earn. They flow from the grace of God seen in Jesus Christ, rooted in the same humility Paul describes in Philippians 2. We also look at what it practically means to bless those who speak evil against you, why your words directly affect the quality of your life, and how the call to pursue peace is far more intense than simply keeping the peace when it is convenient. The word Peter uses for pursue is the same word translated as persecute elsewhere in the New Testament. Christians are called to chase reconciliation with that same intensity. We walk through the example of Joseph, who did not simply withhold revenge from the brothers who betrayed him but actively served them. We look at Moses, who considered the reproach of Christ greater wealth than the treasures of Egypt because he was looking to the reward. And we examine what it means to defend your faith with gentleness and respect, why a good conscience matters in apologetics, and how God sees you in your suffering even when no one else does. Key topics covered include how to respond to enemies biblically, what it means to bless those who curse you, the connection between pursuing peace and a healthy prayer life, how to give a defense of your faith without harshness or disrespect, and why suffering for doing good is better than suffering for doing evil. Whether you are navigating a broken relationship, facing slander at work or in your church, or simply trying to understand what the Bible teaches about forgiveness and reconciliation, this message from 1 Peter 3 offers clear, gospel-centered guidance. Keywords: 1 Peter 3, blessing your enemies, how to respond to people who hurt you, Christian response to slander, pursuing peace Bible, forgiveness and reconciliation, Christian apologetics, defending your faith, how to bless those who curse you, what the Bible says about enemies, gospel-centered living, Christian suffering, peacemaking Bible, Joseph forgiveness, Moses Hebrews 11, Philippians 2 humility, Romans 8:28, Beatitudes Matthew 5, how to love your enemies, Christian response to conflict

A Servant of Christ Jesus: The Gospel That Claims Your Life Romans: The Gospel That Changes Everything | Romans 1:1 Romans begins not with Paul's accomplishments, credentials, education, reputation, or influence. Paul begins with Jesus Christ. “Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God.” Romans 1:1 Before Paul explains the gospel, he shows us what the gospel had already done in his life. The gospel had taken a man who once persecuted the church and made him a servant of Christ Jesus. It had taken a man who once opposed Christ and made him an apostle of Christ. It had taken a man who trusted in his own righteousness and set him apart for the gospel of God. The gospel was not merely a message Paul preached. It was the message that had mastered his entire life. Listen or Watch Paul Belongs to Jesus Christ Paul begins by identifying himself as “a servant of Christ Jesus.” The word translated “servant” carries the idea of belonging to another. Paul was not presenting himself as an independent religious thinker, a self-appointed spiritual authority, or a religious free agent. Paul belonged to Jesus Christ. This is especially significant when we remember Paul's former life. He had opposed Christ, persecuted the church, and sought to destroy those who followed Jesus. But the risen Christ met Paul, saved him, called him, and claimed him. Paul's identity was no longer found in his religious status, personal zeal, ethnic background, education, or moral record. His identity was found in belonging to Christ. This directly confronts the modern pursuit of self-definition. People are constantly encouraged to define themselves by their desires, achievements, personalities, politics, careers, suffering, successes, failures, sexuality, or personal stories. The Christian, however, does not begin with self-definition. The Christian begins with Jesus Christ. Dear Christian, your deepest identity is not found in what you have done, what has been done to you, what you feel, what you accomplish, what you lose, or what others say about you. Your deepest identity is this: You belong to Jesus Christ. Christ is not a cruel master. He is the Savior who purchased His people with His blood, brought them into His kingdom, and rules them with grace, truth, wisdom, and love. To be saved by Christ is to belong to Christ. Paul Was Called to Be an Apostle Paul continues by saying that he was “called to be an apostle.” Paul did not appoint himself to this office. His apostleship did not arise from personal ambition, charisma, education, or persuasive ability. Paul was called directly by the risen Jesus Christ. An apostle was one sent with authority as an appointed witness and messenger of Christ. Paul therefore did not write Romans as a man merely sharing his private opinions or theological reflections. He wrote as one called by Christ and authorized to deliver apostolic instruction to the church. Paul's apostleship was unique and foundational. The apostles laid the foundation of the church, with Jesus Christ Himself as the cornerstone. The church does not need new apostles who claim the same authority as Paul, Peter, or John. The church remains under the apostolic Word preserved for us in the sixty-six books of Scripture. This is especially important in light of movements such as the New Apostolic Reformation, where some individuals claim to possess the same kind of apostolic authority found in the New Testament. Paul's apostleship cannot be separated from his direct calling by the risen Christ, his role as an eyewitness, and his recognition by the other apostles. The foundational apostolic office is not an ongoing office that must be restored in every generation. The foundation has already been laid. Christians today do not need new apostles or new revelation. We need the inspired, inerrant, sufficient, clear, and authoritative Word of God. The authority of Christian ministry does not rest in the personality, office, influence, or reputation of the servant. It rests in Jesus Christ and in the Word He has given. Paul Was Set Apart for the Gospel Paul also says that he was “set apart for the gospel of God.” His entire life had been marked off, claimed, and devoted to one message: the good news that comes from God. The gospel is not Paul's invention. It is not religious philosophy, political ideology, moral advice, cultural therapy, or a program of self-improvement. It is the gospel of God. God is the source of the gospel. God is the author of the gospel. God is the revealer of the gospel. God is the One who accomplishes salvation through the person and sufficient work of His Son. The gospel is God's message about God's Son for God's glory and the salvation of sinners. Because the gospel comes from God, Christians do not have the authority to revise, soften, reshape, or reinvent it. We must receive it with humility, proclaim it with confidence, and remain faithful to what God has revealed in His Word. Sinners cannot save themselves through morality, sincerity, religious activity, personal achievement, or self-effort. Humanity's deepest problem is not merely brokenness, disappointment, or a lack of purpose. Every person is a sinner by nature and by choice and stands in need of reconciliation with God. The good news is that Jesus Christ lived the righteous life we have not lived. He died the death sinners deserve, bearing the penalty for sin in the place of His people. He rose from the dead in power and reigns as Lord over all. The gospel is not about sinners climbing their way up to God. It is the announcement that God has acted in Jesus Christ to save sinners who cannot save themselves. The Gospel Reorders the Whole Life In one verse, Paul tells us who he is, who owns him, who called him, and what he has been set apart to proclaim. Paul is a servant of Christ Jesus. He is called to be an apostle. He is set apart for the gospel of God. His identity, authority, calling, labor, suffering, and mission are all defined by Christ and the gospel. The gospel did not occupy one small part of Paul's life. It reordered his entire life. This is where Romans 1:1 presses upon every Christian. What defines us? What owns us? What message has captured our hearts? Where are our attention, energy, devotion, affection, and obedience directed? The Christian life is not Jesus added to an otherwise self-directed life. The Christian life is a life lived under the lordship of Jesus Christ. We belong to Him. We are saved by Him. We are called to follow Him. We are sent to bear witness to Him. We are set apart to live for the glory of God. The gospel that saves sinners also claims sinners for the glory of God. Come to Jesus Christ Paul was not always a servant of Jesus Christ. He was once an enemy of Christ, a persecutor of the church, and a man who trusted in his own righteousness. But Jesus Christ saved him, claimed him, called him, and sent him. That is grace, and that same grace is the hope of every sinner. You cannot make yourself acceptable to God through your works. You cannot redefine yourself into salvation. You do not clean yourself up and then come to Christ. You come to Christ because Christ alone saves. Turn from your sin and trust in Jesus Christ alone. Rest in His perfect righteousness, sufficient death, and victorious resurrection. Be reconciled to God through the person and work of Jesus Christ. Dear Christian, remember who you are. You belong to Jesus Christ. You are not your own. You were bought with a price. Your life is not meaningless, and your identity is not up for grabs. Trust the gospel. Submit to God's Word. Rest in the righteousness of Christ. Proclaim the gospel of God. Live as one who belongs to the Lord. Continue Through the Book of Romans Explore every sermon in Romans: The Gospel That Changes Everything and subscribe to the Servants of Grace YouTube channel for new biblical teaching. Explore the Romans SeriesSubscribe on YouTube

His People – 07/30/2026 – Ken Samples | on 5 foundational New Testament terms every Christian should know. For more faith-filled, Gospel-centered content, download the Pilgrim Radio app today on Google Play and Apple, or stream at PilgrimRadio.com. 

July 31 - In just 15-20 minutes a day, you can listen to the entire Bible read through in a year, and/or watch the Bible verses on the screen. Each day, you will hear some of the New Testament, some of the Old Testament, and some of Psalms or Proverbs. You will read through Psalms and Proverbs twice in the year. Today's reading is James 1; Amos 7-9; and Psalm 30. You can get through the entire Bible in a year listening to it on the way to and from work each day. The elderly with bad eyesight can now see the Bible verses in large print right on the screen. Little children, just learning how to read, can now read along by seeing and hearing each word pronounced. Imagine little children accomplishing something that many adults never do even once in their lifetimes--reading through the entire Bible. Get a free printed copy of the Bible Reading Schedule at LibertyGospelTracts.com. The Books are read in chronological order, which really helps you to understand the order that things happened. We offer free certificates at the end of the year, for those who read through the entire Bible. Just write to us to request one. May God bless you as you read through all that God has written for us.

2 Chron 24:1-25:28, Rom 12:1-21, Ps 22:19-31, Pr 20:8-10

What you believe about God affects every part of your life. Today, Joel Kim opens a beloved passage of Scripture that displays the Lord's glorious character. Because God is faithful, powerful, and good, we are safe in His hands. Give today to receive Heroes of the Christian Faith, a new hardcover book featuring teaching from R.C. Sproul. You'll also get the companion digital study guide: https://gift.renewingyourmind.org/   Live outside the U.S. and Canada? Get the Heroes of the Christian Faith ebook and digital study guide with your donation: https://www.renewingyourmind.org/global   Meet Today's Teacher:   Joel Kim is a Ligonier Ministries teaching fellow, president and assistant professor of New Testament at Westminster Seminary California in Escondido, CA, and a teaching elder in the Presbyterian Church in America. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

Dr. William Lane Craig opens the eschatology unit of Defenders 3 with a study of the Second Coming of Christ. He surveys Old Testament messianic prophecy (Isaiah 9:6-7, Isaiah 11:1-10, Daniel 7:13-14) as background, then turns to Jesus' Olivet Discourse in Mark 13, where Christ predicts wars, persecution, the "desolating sacrilege," and his own return "in clouds with great power and glory." Craig notes roughly 250 New Testament references to Christ's return and previews next week's look at Paul's parallel teaching.

Read OnlineLiving in the KingdomJesus said to the disciples: “The Kingdom of heaven is like a net thrown into the sea, which collects fish of every kind. When it is full they haul it ashore and sit down to put what is good into buckets. What is bad they throw away.” Matthew 13:47–48Today's Gospel concludes a series of parables about the Kingdom of Heaven and offers a profound meditation on the final judgment, the call to discipleship, and the harmonious use of the Old and New Testaments in coming to know Divine Truth. After concluding these parables, Jesus turns to His listeners and asks a pivotal question: “Do you understand all these things?” They answer, “Yes.”This same question is posed to each of us: “Do you understand all these things?” Do we truly grasp the meaning of Jesus' parables? Do we comprehend the glorious truths of the Kingdom of Heaven? More importantly, do we allow those truths to shape how we live each day?In the life of grace, understanding is not limited to intellectual comprehension. It signifies an interior light—given by the Holy Spirit—that penetrates the soul and enables it to embrace and live the truths that God reveals. It is not merely a matter of learning something from a book or classroom, but of being changed by what is known.The spiritual Gift of Understanding, one of the seven gifts of the Holy Spirit, enables the soul to perceive the deeper meaning of divine truths. It is a grace by which God Himself becomes our Teacher, unveiling mysteries hidden from the wise of this world and revealing them to the humble of heart. This gift is given not for self-elevation, but for sanctification—so that what we understand inwardly may be lived outwardly, transforming our thoughts, actions, and desires in conformity with the will of God.Having drawn out this deeper understanding, Jesus concludes: “Every scribe who has been instructed in the Kingdom of heaven is like the head of a household who brings from his storeroom both the new and the old” (cf. Matthew 13:51–52). In other words, those truly formed in the mysteries of the Kingdom—who understand not only with the mind but with a heart conformed to Divine Truth—become stewards of God's Word and citizens of His Kingdom. They are able to draw forth treasures both old and new: the ancient wisdom of the Law and Prophets (the Old Testament), and the new life of grace revealed in Christ (the New Testament). For the Christian disciple, this means interpreting the Old in the light of the New, seeing how the promises of old are fulfilled in Jesus, and applying both to daily life in a way that nourishes others. Such a disciple becomes like the master of a house, entrusted with spiritual riches to share—living proof that true understanding always bears the fruit of faithful action.If this seems complicated, it is—but only if we rely on our own effort. That path leads to frustration. But when we humble ourselves and open our minds and hearts to the Holy Spirit, the mysteries of God not only begin to make sense—they become the source of joy, strength, and purpose. We are inspired to deepen our discovery and participation in God's Kingdom. Reflect today on Jesus' simple yet profound question: “Do you understand all these things?” Does life make sense in the light of faith? Do questions or doubts arise? Do trials and burdens weigh heavily on your soul? Or have you allowed God to speak to you—revealing the meaning of your life, strengthening you for your journey, and drawing you into the glorious mystery of His Kingdom? Know that God will give you all you need to sincerely and humbly say to Him, “Yes, Lord—I understand, I believe, and I choose to live as You call me to live!” Nothing in life is greater than this. King of Heaven and Earth, Your wisdom is far above my own, and Your ways are mysterious yet perfect. Come to me, Lord—speak to my heart, and reveal Your Truth to my soul. Grant that I may not only understand and believe, but also live all that You reveal, that my citizenship in Your Kingdom may be firm and everlasting. Jesus, I trust in You.  Image: The parable of the Net, by Clayton & BellSource: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

Isaiah 49-53

Psalm 89:30-37, 1 Chronicles 6:1-81, Romans 11:33-12:21. We do not need to make any sacrifices for our sins Yet the New Testament tells us that there are four sacrifices you can make that *please God*

He lived about 600 years before the writing of the New Testament, and yet two writers made a point of including him in its story. Why you need to know the story of Epimenides of Knossos in order to appreciate both the Book of Acts and the Letter to Titus. Based on Acts 17:16-31 and Titus 1:12-16, and on The Lives of Eminent Philosophers by Diogenes Laërtius. Show notes have been posted at retellingthebible.wordpress.com. Media in this Episode The following Creative Commons music was used for this media project: "AhDah" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 4.0 License Music: Podcast Music Vol 25 -- Evening Calm Produced by Sascha Ende Link: https://ende.app/en/song/13189-podcast-music-vol-25-evening-calm http://creativecommons.org/licenses/by/4.0/ Support Retelling the Bible If you would like to support the work that I do creating these stories, go to patreon.com/retellingthebible and choose a level of support! Contact me on Social Media! Reddit Bluesky Facebook

2 Chron 21:1-23:21, Rom 11:13-36, Ps 22:1-18, Pr 20:7

Last year, Wes Huff was a relatively unknown Christian apologist. Then he went on The Joe Rogan Experience, one of the biggest podcasts in the world, and spent more than three hours talking with Joe Rogan about biblical manuscripts, the New Testament, the historical Jesus, and the case for Christianity. The interview exploded online. It now has more than 8 million views on YouTube alone, over 40,000 comments, and it essentially launched Wes into apologetics stardom overnight. Wes is smart, articulate, and clearly very knowledgeable when it comes to manuscripts and textual criticism. But as the interview goes on, there are several moments where manuscript evidence starts turning into much bigger claims about eyewitnesses, Gospel reliability, canon formation, and even evidence for the resurrection. Today, I'm joined by Bible scholar Bart Ehrman.  We're going to watch some clips from the interview and ask an important question: where does solid scholarship end and apologetics begin?  Welcome to the Misquoting Jesus Podcast with Bart Ehrman.

Welcome to Day 2914 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2914– “Joyful Return, Insightful Response”  based on Luke 10:17-24 Putnam Church Message – 07/19/2026 The Good News According to Luke: “Joyful Return, Insightful Response.”   Last time our message was “Practical Talk to Those in Ministry,” where we learned to leave the harvest in the hands of the Lord who is the Lord of the harvest. Today, we continue with our thirtieth message from Luke's narrative of the Good News of Jesus Christ. Today's message is: “Joyful Return, Insightful Response.” Our core passage today is Luke 10:17-24, on page 1612 of your pew Bibles. The Seventy-Two Return 17 The seventy-two returned with joy and said, “Lord, even the demons submit to us in your name.” 18 He replied, “I saw Satan fall like lightning from heaven. 19 I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. 20 However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.” 21 At that time Jesus, full of joy through the Holy Spirit, said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this is what you were pleased to do. 22 “All things have been committed to me by my Father. No one knows who the Son is except the Father, and no one knows who the Father is except the Son and those to whom the Son chooses to reveal him.” 23 Then he turned to his disciples and said privately, “Blessed are the eyes that see what you see. 24 For I tell you that many prophets and kings wanted to see what you see but did not see it, and to hear what you hear but did not hear it.” Opening Prayer Father, we come before You today with joy and humility. Thank You for calling ordinary people into Your Kingdom work. Thank You that the name of Jesus is greater than every power of darkness, every accusation of the enemy, and every fear that troubles our hearts. Lord Jesus, help us rejoice in the right things. Teach us to celebrate Your victories without becoming proud of our usefulness. Remind us that our greatest joy is not what we accomplish for You, but that we belong to You. Open our eyes to see what prophets and kings longed to see. Give us childlike hearts that receive Your truth with faith and obedience. Holy Spirit, guide us now as we listen to Your Word. Amen. Introduction: A Story - Returning From the Battle In the early nineties, a few years after Desert Storm, General Norman Schwarzkopf wrote an autobiography titled It Doesn't Take a Hero. Near the middle of the book, he describes his thoughts as he headed for his first combat command position in Vietnam. He was a West Point graduate, full of energy and idealism. He went to Vietnam, as he said, for “God, country, and Mom's apple pie.” But later, after a second tour of duty, he returned from a battle-scarred landscape where young men under his command had died or had lost parts of their bodies to landmines. He came home to a divided nation, and he wrote with exhausted realism, “I realized then I was really tired of being a commander… I thought, Thank God it's over. I'd saved as many lives as I could… I wanted to get home to my family.” Same geography. Same war. Same mission. But what a difference between the man who went out and the man who returned. In Luke 10, the seventy-two whom Jesus sent out also return from the battlefield. But the seventy-two return with joy. In our last message, “Practical Talk to Those in Ministry,” we watched Jesus send them out two by two. He told them the harvest was great and the workers were few. He sent them like lambs among wolves. He told them to travel light, offer peace, heal the sick, and announce that the Kingdom of God had come near. They went out as messengers of the King. / Now they return. And they come back like children running through the door after seeing something amazing. “Lord,” they say, “even the demons obey us when we use Your name!” They had gone out to announce peace, but they discovered that the name of Jesus also carried authority over the powers of darkness. Jesus rejoices with them. But He also corrects their perspective. He lifts their eyes above the thrill of ministry success and says, in effect, “Yes, rejoice that evil is retreating. But do not build your joy on power. Rejoice that your names are written in heaven.” That is our theme today: The greatest joy of a disciple is not what we do for Jesus, but that we belong to Jesus. Which brings us to our four truths today which are found in your bulletin insert on the side that is titled: Joyful Return, Insightful Response Main Point 1: Kingdom Ministry Pushes Back the Powers of Darkness The seventy-two return with joy and say, “Lord, even the demons obey us when we use Your name.” That little word “even” carries their surprise. Jesus had told them to heal the sick and announce the Kingdom. But apparently, as they ministered in His name, demons also submitted. They saw firsthand that the mission of Jesus was not merely moral improvement, social kindness, or religious instruction. It was war against the dominion of evil. Luke has been showing us this from the beginning. Jesus confronted demons in the synagogue. He delivered the man in the region of the Gerasenes. He gave the Twelve authority over demons. He healed the boy whom His disciples could not help. And now the seventy-two discover that the authority of Jesus extends through them as well. This is where we need to understand the Bible's bigger supernatural worldview. The late Dr. Michael S. Heiser often reminded readers that the Bible presents a spiritual world populated by heavenly beings. In the Old Testament, we see scenes of God's heavenly council, sometimes called the Divine Council. God is the Most High, the Creator, the supreme King. But Scripture also shows lesser spiritual beings who serve, rebel, accuse, deceive, or oppose God's purposes. In Job 1 and 2, we meet “The Satan,” or “the adversary,” appearing among the heavenly beings. In that setting, the word functions like a title — the accuser, the challenger, the prosecutor. By the time we reach the New Testament, Satan is clearly presented as the great enemy of God's people, the tempter, the accuser, the ruler of a rebellious kingdom of darkness. So, when Jesus says in Luke 10:18, “I saw Satan fall from heaven like lightning,” He is not giving the disciples a small compliment. He is interpreting their ministry as part of a cosmic victory. Every sick person healed, every demon rebuked, every message of Kingdom peace proclaimed — all of it was evidence that the usurper's rule was cracking. The adversary was falling. Object Lesson: The Flashlight in a Dark Room Imagine turning off the lights in a room and then switching on a flashlight. The darkness does not negotiate. / It does not hold a committee meeting. / It simply retreats where the light shines. That is what happens when the Kingdom of God advances. When Jesus walks into a synagogue, demons cry out. When Jesus steps into Gentile territory, a legion of demons loses its captive. When Jesus sends out His followers, evil spirits submit to His name. Not because the disciples are impressive, but because the King is present through them. Ancient Israelite Context For a first-century Jewish listener, this would not sound like a mere private spiritual experience. It would sound like the long-awaited victory of God. Genesis 3:15 promised that the seed of the woman would crush the serpent's head. Psalm 91 spoke of trampling lions and serpents underfoot. Daniel 7 envisioned the Son of Man receiving authority, glory, and sovereign power. The prophets looked forward to the day when God would defeat evil and restore creation. Now Jesus says, “You are seeing the beginning of that victory.” The Kingdom has come near. Modern Illustration We may not always see dramatic confrontations with evil spirits, but we still see the Kingdom push back darkness. When an addict finds freedom in Christ, darkness...

Allie dives into the heated debate over the term “Judeo-Christian” after a viral X post by Wes Huff sparked intense discussion. We examine arguments from both sides—those who see it as a harmless academic or historical descriptor rooted in the Old and New Testaments, and those who view it as a modern political invention or even a “demonic heresy”—while exploring its actual origins and usage in American history. Allie also unpacks what the Bible says about Christianity's deep Jewish roots, Jesus' Jewish identity, and how believers are grafted into God's story with Israel. Plus, hear listener voicemails on female genital mutilation vs. circumcision, approaching a woman pastor sister with truth, and women performing baptisms. Do you have a question for Allie? Leave a voicemail at 844-755-5252  Share the Arrows 2026 is on October 10 in Dallas, Texas! Tickets are on sale now at: ⁠⁠⁠⁠⁠⁠https://sharethearrows.com⁠⁠⁠ Share the Arrows is sponsored by: A'del Natural Cosmetics: AdelNaturalCosmetics.com Range Leather: RangeLeather.com/ALLIE We Heart Nutrition: WeHeartNutrition.com Buy Allie's book "Toxic Empathy: How Progressives Exploit Christian Compassion": ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.toxicempathy.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ – Timecodes 0:00 Introduction 5:10 The Judeo-Christian Controversy 18:17 The Rise of Antisemitism 30:40 Allie Gives Advice/Voicemails 31:13 Female Genital Mutilation vs Circumcision 36:02 Sister is a Female Pastor 42:11 Sister Believe 47:03 Can Women Perform Baptisms? – Today's Sponsors: Seven Weeks Coffee | Experience the best coffee while supporting the pro-life movement with Seven Weeks Coffee; use code ALLIE at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.sevenweekscoffee.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ to get up to 25% off your first order, plus your free gift!     Good Ranchers | If you go to ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://GoodRanchers.com⁠⁠⁠ and subscribe to any box of 100% American meat, you'll save up to $500 a year! Plus, if you use code ALLIE, you'll get an additional $25 off your first order.   EveryLife | Visit ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://EveryLife.com and use promo code ALLIE10 to get 10% off your first order today!    Take charge of your health expenses and be part of a community. Join CrowdHealth to get started today for $99 a month for your first three months using code ALLIE at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://joincrowdhealth.com.  Geviti | Go to ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://gogeviti.com/allie and use code ALLIE for 20% off. – Episodes You May Like: 'The Jews Killed Jesus': Blood Libel or Biblical Truth? | Ep 1301 https://www.youtube.com/watch?v=LUfXGtQoYuk&t=115s  Why Is Israel Dividing the Right? Here's the Real Reason | Dr. Frank Turek | Ep 1290 https://www.youtube.com/watch?v=pYjGcB3pFzY&t=2081s Ted vs. Tucker on Israel: What the Bible Really Says | Ep 1211 https://www.youtube.com/watch?v=UjqixgQgCUU&t=632s

Spirit of God E2 — The word we translate in English as “spirit” is ruakh in the Hebrew Bible, and it can mean spirit, wind, breath, and mind. In multiple passages where ruakh functions as “breath,” the biblical authors invite us to reflect on God's life-giving power and also on our own frailty. Why are these two ideas so closely tied together? In this episode, Jon and Tim reflect on God's divine breath that creates and sustains all living things, including mortal human beings from the dust. CHAPTERS Recap of the Meaning of Ruakh (0:0-9:16) The Breath of Life for Dust Creatures in Genesis 2 (9:16-20:03) Divine Breath and Human Dust in Job (20:03-29:25) God Giving and Taking Away His Ruakh in Psalm 104 (29:35-41:14) Human Mortality in Ecclesiastes 3 (41:14-52:20) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. REFERENCED RESOURCES Check out Tim's extensive collection of recommended books here. SHOW MUSIC “at the pictures” by Lofi Sunday, Cassidy Godwin “Coffee Under The Palm Tree” by Lofi Sunday, Zairis TéJion “Live and Love” by Lofi Sunday, Tbabz “It's Gonna Be Alright” by Lofi Sunday, Marc Vanparla 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.

2 Chron 19:1-20:37, Rom 10:14-11:12, Ps 21:1-13, Pr 20:4-6

Join us for Week 3 of This Is the New Testament! Raechel and Amanda are joined by Lee Eric Fesko to discuss Philippians through 1 Timothy together. Listen in as they consider what it looks like to grasp God's glory by walking in the footsteps of Christ, including His suffering. Open your Bibles with us this week! This episode corresponds to Week 3 of She Reads Truth's This Is the New Testament reading plan. You can read with the She Reads Truth community on our site, in our app, or with our This Is the New Testament printed or digital Daily Reading Guide.In this episode:Use code FAITH15 for 15% off the Faith in Practice collection at ShopSheReadsTruth.com.She Reads Truth on Instagram & FacebookRaechel Myers on InstagramAmanda Bible Williams on InstagramLee Eric Fesko on Instagram*If you purchase something through our links, She Reads Truth may earn an affiliate commission.This podcast uses the following third-party services for analysis: Magellan AI - https://docsend.com/view/5vdvbdx7cr4tikmyPodscribe - https://podscribe.com/privacy