Podcasts about new testament theology

Dr. French graduated with his Ph.D. from one of the leading European universities, the University of Birmingham in England, in December 2011. His Doctoral Thesis is the first of its kind, researching the foundations of the Oneness Movement at a major university under the supervision of well-known and well-published college administrator, educator, and author Dr. Allan Anderson, Director of the Graduate Institute at the University of Birmingham.The 140,000-word Thesis is entitled “Early Oneness Pentecostalism, G. T. Haywood, and the Interracial Pentecostal Assemblies of the World (1906-1931)” and uncovers a wealth of historical treasures and important bits of missing data regarding the early growth, development, and leadership of Oneness Pentecostalism. The core of the research documents the fascinating and important primary sources regarding Haywood's role in the interracial success of the early movement, especially the PAW, the forerunner organization of the UPCI. The Thesis demonstrates the trajectory of the emerging movement from inception to a movement of more than 30 million today.Dr. French has also earned degrees from and/or studied at the Apostolic Bible Institute (St. Paul), Crighton College (Memphis), Wheaton College and Wheaton College Graduate School, and the University of Indiana (Bloomington). In addition to the Ph.D., he holds a Bachelor of Arts degree in Ancient Language (Greek), a Master of Arts degree in New Testament Theology, and a four-year degree in Pentecostal Studies. His earlier Master of Arts Thesis at Wheaton College Graduate School on the history of the Oneness Pentecostal movement gained national recognition when published in 1999 under the title Our God Is One: The Story of the Oneness Pentecostals. It is a landmark study, and now a best-seller, regarding the history and expansion of the Oneness movement into a worldwide phenomenon.After the publication of Our God Is One, he also developed for publication a laminated doctrinal booklet series, “Steadfast in the Apostles' Doctrine,” in a fold-out pamphlet format. The series includes two full-color titles, The Oneness and Jesus' Name Baptism.Talmadge and Rebecca French have been married for forty-five years and have three sons. Talmadge L. French began preaching ministry in 1976 and evangelized for four years. He served three years as an assistant pastor in West Memphis, Arkansas, with Rev. Bobby McCool, then went to the Chicago area to establish a new church in Wheaton, Illinois, beginning in 1983. He served for a time on the UPCI Illinois District Board.In 1994, he began commuting to Indianapolis as an Instructor of Bible, Theology, and Biblical Languages at Indiana Bible College of Calvary Tabernacle, Paul Mooney, President. In 2000, the French family moved to Indianapolis to become the full-time Dean of the Department of Biblical Studies, continuing as a full-time Instructor. In 2005, he became the Executive Vice President of Indiana Bible College, a position he held from 2005-2007.After leaving IBC in May 2007, he became Provost of the Apostolic School of Theology, Sacramento, California, and instructor of theology and biblical languages, developing extensive course work for online accredited Apostolic studies, including online courses in Greek and Hebrew. These courses, including Greek and Hebrew, Theology and Doctrine, Philosophy, Ethics, Evangelism, and more, are now being prepared for online availability through the Oneness Studies Institute.The Frenches moved to Durham, North Carolina, in 2009, serving as a minister with the First Pentecostal Church, after which, in 2010, they established their family in the Raleigh Temple of Pentecost to begin a temporary period of full-time itinerant ministry as they entered the final year of PhD studies with the University of Birmingham, UK, which was completed in 2011. Talmadge and Rebecca became the pastor here at Apostolic Tabernacle in July of 2011.

In this episode of The Reformed Brotherhood, Jesse dives into Colossians 1:21-23, unpacking the profound and transformative truth of reconciliation in Christ. With Tony absent, Jesse takes the lead, exploring the scandal of reconciliation and how God, through Christ, has restored a broken relationship with His people. He delves into the radical message of the gospel, emphasizing how Christ's sacrificial death and resurrection not only redeemed humanity but also brought reconciliation to all of creation. Jesse reflects on the nature of reconciliation, highlighting the transition from alienation to holiness, and the gift of being made blameless and free from accusation through Christ. He explains the implications of this transformation, both in the spiritual and physical realms, and challenges listeners to live in light of their new identity in Christ. This episode also touches on the cosmic scope of Christ's victory, which extends beyond humanity to encompass all of creation. Throughout the episode, Jesse encourages believers to embrace their identity as reconciled children of God and to continue steadfastly in their faith. By grounding the discussion in a Reformed theological framework, he provides both practical and theological insights into the hope and assurance found in the gospel. Key Points: The Scandal of Reconciliation: Paul's message in Colossians highlights the shocking and profound truth that God reconciles alienated sinners to Himself through Christ's death and resurrection. From Alienation to Holiness: Believers, once hostile and separated from God, are made holy, blameless, and free from accusation through Christ's bodily sacrifice. Christ's Cosmic Victory: The reconciliation accomplished by Christ extends to all of creation, as He restores all things to Himself in a transformative and eternal way. Faith and Perseverance: Paul's exhortation to remain steadfast in faith serves as a call for believers to continue trusting in Christ's sufficiency and work. The Joy of Gospel Transformation: The transformative power of the gospel is not just personal but cosmic, changing individuals, relationships, and the entire created order. Questions for Reflection: How does understanding the scandal of reconciliation deepen your appreciation of the gospel? In what ways can you live out your identity as someone who has been made holy and blameless through Christ? What does it mean to remain steadfast in faith, and how can you cultivate this perseverance in your own life? How does the cosmic scope of Christ's reconciliation shape your understanding of His lordship over creation? How can you share the transformative power of the gospel with others in your daily life?

Episode Notes Cairn University's Professor of New Testament, Dr. Kevin McFadden is the author of Hidden with Christ in God: A Theology of Colossians and Philemon, in Crossway's New Testament Theology series. He joined Dr. Keith Plummer to discuss Christ as our hidden hope, his preeminence and sufficiency, Christians' union with Jesus in death and resurrection, and its profound significance to changed living. They also talk about slavery, which Paul addresses in both letters, and if it is accurate to say, as many do, that the Bible endorses the institution.

In this podcast interview, Dr. Thomas Schreiner joins David Schrock and Stephen Wellum to introduce us to the book of Hebrews and its major themes. Timestamps 00:49 – Intro 02:28 – Why a Month on Hebrews? 04:25 – How Dr. Schreiner's Commentary Came to Be 06:34 – How Hebrews Shaped or Clarified Things for Dr. Schreiner 08:29 – Who's the Audience, What's the Aim, and Who's the Author? 12:04 – Tension found Between Practice of Paul and the Claims of Hebrews? 16:14 – Temptations for Judaizing Christians in a Roman World 17:52 – How Does Hebrews Inform Dr. Wellum's Christology? 20:41 – Reading the Old Testament Eschatologically, Typologically, and Spatially 22:14 – Prophet, Priest, King and… Son? 27:39 – Jesus as a Melchizedekian Priest 33:36 – The Warning Passages in Hebrews 38:23 – “Christians” Who Apostatize and Lose Salvation? 43:56 – Understanding the Sabbath 46:47 – Joshua Giving Rest and Reading Redemptive Historically 50:43 – How Does Understanding Hebrews' View of Rest Impact our Worship on the Lord's Day? 58:56 – Helpful Resources On Hebrews 1:02:39 - Outro Resources to Click “An Introduction to the Book of Hebrews” – Thomas R. Schreiner “Typology of Types: Typology in Dialogue” – Benajmin J. Ribbens Theme of the Month: Getting Into the Book of Hebrews Give to Support the Work Books to Read Hebrews: Evangelical Biblical Theology Commentary – Thomas R. Schreiner The Race Set Before Us: A Biblical Theology of Perseverance – Thomas R. Schreiner & Ardel Caneday “Goodbye and Hello: The Sabbath Command for New Covenant Believers” by Thomas R. Schreiner in Progressive Covenantalism – eds. Brent Parker & Stephen J. Wellum A Commentary on the Epistle to the Hebrews (ECBC) - Philip Hughes The Epistle to the Hebrews (NICNT) – Gareth Lee Cockerill Hebrews (NIVAC) – George H. Guthrie Hebrews 1-8, Vol. 47A (WBC) – William Lane Hebrews 9-13, Vol. 47B (WBC) – William Lane Hebrews: A Call to Commitment – William Lane The Epistle to the Hebrews (ECBC) – F.F. Bruce The Letter to the Hebrews (PNTC) - Sigurd Grindheim Bound For the Promised Land (NSBT) – Oren Martin Cosmology and Eschatology in Hebrews: The Settings of the Sacrifice (Society for New Testament Studies Monograph Series) – Kenneth L. Schenck Allegory Transformed: The Appropriation of Philonic Hermeneutics in the Letters to the Hebrews – Stefan N. Svendsen Joshua Typology in the New Testament – Richard Ounsworth Hermeneutical Foundations of Hebrews: A Study in the Validity of the Epistle's Interpretation of Some Core Citations from the Psalms – Dale F. Leschert Deuteronomy and Exhortation in Hebrews: A Study in Narrative Re-presentation – David M. Allen “The Eschatology of Hebrews: As Understood Within a Cultic Setting,” by Gert J. Steyn in Eschatology of the New Testament and Some Related Documents – Jan G. Van Der Watt The Epistle to the Hebrews and Christian Theology – eds. Richard Bauckham, Daniel R. Driver, et al. Cosmology and New Testament Theology – eds. Jonathan T. Pennington & Sean M. McDonough A Cloud of Witnesses: The Theology of Hebrews in its Ancient Contexts –  eds. Richard Bauckham, Daniel Driver, Trevor Hart, & Nathan MacDonald

     The Christian's salvation is seen in three phases. Because we have trusted Christ as our Savior, we have been saved from the penalty of sin (John 5:24; Rom 8:1, 33-34; Eph 2:8-9), are being saved from the power of sin that we might live righteously (Rom 6:11-13; Col 3:5), and will be saved from the presence of sin when we leave this world and enter heaven (Phil 3:20-21; 1 John 3:2, 5). These three aspects of our salvation are also referred to as justification (declared just before God once for all), sanctification (our progressive righteousness over time), and glorification (removal of the sin nature after we leave this world). Our justification and glorification are accomplished by God alone, as He does all the work. But our sanctification requires positive volition on our part, as we must adjust ourselves to God's directives and provisions and learn to walk by faith. The following lessons will focus on phase two of our salvation, looking mainly at the biblical concept of spirituality and the steps the Christian can take to advance to spiritual maturity.      After we heard the gospel message that Christ died for our sins, was buried, and raised again on the third day (1 Cor 15:3-4), and we trusted Jesus as our Savior (John 3:16; Acts 4:12; 16:31), we became children of God (John 1:12; Gal 3:26), and were transferred from Satan's domain of darkness into the kingdom of God's beloved Son (Col 1:13). Having been born again to new spiritual life (John 3:3; 1 Pet 1:3, 23), and indwelt by God the Holy Spirit (1 Cor 3:16), God now expects us to feed on the nourishment of His Word (1 Pet 2:2), advance to spiritual maturity (Heb 6:1), and manifest a life of righteousness (Rom 6:13; 2 Tim 3:16-17). In His Word, God has given us everything we need to accomplish this mission. The objective for us is to learn Scripture and embark on the journey of faith that glorifies God, edifies others, and brings us to the place of spiritual adulthood. Spirituality Defined      The word “spiritual” derives from the Greek adjective pneumatikos (πνευματικός), which, according to Joseph Thayer, refers to “one who is filled with and governed by the Spirit of God.”[1] Spirituality is very nuanced and, according to Christopher Beetham, denotes “the whole range of activities, attitudes, experiences, etc., that ultimately depend on and derive from the Spirit and that draw their significance from the Spirit.”[2] Such an understanding is contrasted with the worldly system of values and practices that originate with Satan, which are totally at odds with the Word of God and seek to hinder the Christian's walk with the Lord (1 John 2:15-16).      The word pneumatikos (πνευματικός) is used by NT writers to refer to divine revelation (Rom 7:14; 1 Cor 2:13-14; Col 1:9), angelic forces (Eph 6:12), blessings from God (Eph 1:3), a mental attitude of joy and worship (Eph 5:18-20; Col 3:16), a mature believer who helps others (Gal 6:1), our future glorified body (1 Cor 15:42-44), the church as a spiritual house (1 Pet 2:4-5), supernatural gifts from the Spirit (Rom 1:11; 1 Cor 12:1), spiritual sacrifices we offer to God (Rom 12:1-2; Eph 5:1-2; Phil 4:18; Heb 13:15-16; 1 Pet 2:5b), and is contrasted with immature carnal Christians (1 Cor 3:1-3). Dr. Steven R. Cook   [1] Joseph Henry Thayer, A Greek-English Lexicon of the New Testament: Being Grimm's Wilke's Clavis Novi Testamenti (New York: Harper & Brothers., 1889), 523. [2] Christopher A. Beetham, ed., “Πνεῦμα,” Concise New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan Academic, 2021), 755.

     Our salvation is seen in three phases. Because we have trusted Christ as our Savior, we have been saved from the penalty of sin (John 5:24; Rom 8:1, 33-34; Eph 2:8-9), are being saved from the power of sin that we might live righteously (Rom 6:11-13; Col 3:5), and will be saved from the presence of sin when we leave this world and enter heaven (Phil 3:20-21; 1 John 3:2, 5). These three aspects of our salvation are also referred to as justification (declared just before God once for all), sanctification (our progressive righteousness over time), and glorification (removal of the sin nature after we leave this world). This section will focus on phase two of our salvation, looking mainly at the biblical concept of spirituality and the steps the Christian can take to advance to spiritual maturity.      After we heard the gospel message that Christ died for our sins, was buried, and raised again on the third day (1 Cor 15:3-4), and we trusted Jesus as our Savior (John 3:16; Acts 4:12; 16:31), we became children of God (John 1:12; Gal 3:26), and were transferred from Satan's domain of darkness into the kingdom of Christ (Col 1:13). Having been born again to new spiritual life (John 3:3; 1 Pet 1:3, 23), and indwelt by God the Holy Spirit (1 Cor 3:16), God now expects us to feed on the nourishment of His Word (1 Pet 2:2), advance to spiritual maturity (Heb 6:1), and manifest a life of righteousness (Rom 6:13; 2 Tim 3:16-17). In His Word, God has given us everything we need to accomplish this mission. The objective for us is to learn Scripture and embark on the journey of faith that glorifies God, edifies others, and brings us to the place of spiritual adulthood. Spirituality Defined      The word “spiritual” derives from the Greek adjective pneumatikos (πνευματικός), which, according to Joseph Thayer, refers to “one who is filled with and governed by the Spirit of God.”[1] Spirituality is very nuanced and, according to Christopher Beetham, denotes “the whole range of activities, attitudes, experiences, etc., that ultimately depend on and derive from the Spirit and that draw their significance from the Spirit.”[2] Such an understanding is contrasted with the worldly system of values and practices that originate with Satan, which are totally at odds with the Word of God and seek to hinder the Christian's walk with the Lord (1 John 2:15-16). Dr. Steven R. Cook   [1] Joseph Henry Thayer, A Greek-English Lexicon of the New Testament: Being Grimm's Wilke's Clavis Novi Testamenti (New York: Harper & Brothers., 1889), 523. [2] Christopher A. Beetham, ed., “Πνεῦμα,” Concise New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan Academic, 2021), 755.

This week, Ken and Grant are joined by Elizabeth Woning. Elizabeth Woning is the founder of CHANGED. Here is a snapshot of her history. I "came out" in my early 20s and attended a Presbyterian Church (USA) seminary openly lesbian after questioning my sexuality for several years. As a student in seminary between 2000 and 2003, I lobbied for marriage and ordination of LGTBQ individuals and ministered among gay youth, espousing a theology that embraced homosexuality. Upon graduating, I served as a youth pastor in a small rural community, where an encounter with Jesus radically shifted my perspective. The love of God drew me into a revelation that led to repentance and healing. I married my husband, Doug, in 2005. I co-founded the CHANGED Movement, a network of men and women who have walked away from LGBTQ identity. In addition to member support, the CHANGED Movement works with legislators and think tanks to protect the First Amendment Rights of all those seeking freedom from LGBTQ culture and its social labels. I hold a Master's in Theology and am completing my Doctor of Ministry degree in New Testament Theology at Houston Theological Seminary at Houston Christian University in Texas. I am a licensed pastor and teach emerging leaders at Bethel Church's School of Ministry in Redding, California. Our upcoming IGNITION conference follows last year's FUSION conference to explore how we become God's partners in building a SUSTAINABLE MOVE of God in our generation. Join us in Nashville for Kingdom IGNITION! Registration is open. Click here for more information! ⁠https://kingdomignition.org/ We long for your faith to be encouraged and the fire of the Holy Spirit to ignite in your life by hearing these messages. We look forward to what God has in store for all of us living and working in His Kingdom as we prove to our world that "God is not a Theory." Thanks for watching God is Not a Theory, a podcast of Orbis Ministries. For more information, visit orbisministries.org. If you'd like to hear more from Ken or join the Orbis Ministries community, you can download the free Orbis Ministries mobile app here: https://get.theapp.co/kjwz. Check out Ken's book, On the Road with the Holy Spirit. Partner with Orbis Financially Are you interested in Holy Spirit-led ministry? Visit Orbis School of Ministry at https://orbissm.com, or email our Registrar, Jo McKay, at jo@orbisminstries.org Upcoming Orbis Ministries overseas ministry trips are posted behind the registration/login portal under the Train-Join an International Ministry Trip link on orbisministries.org. Do you want to join Ken's private God is not a Theory discussion group on Facebook? Please send a Facebook Direct Message to Bryan Orbis ALONG WITH a Friend Request asking to be added. If you'd like to receive Ken's monthly prayer letter, please go to orbisministries.org and scroll down to the bottom right for "Prayer Letter Signup".

Election      Election derives from the Greek verb eklegō (ἐκλέγω) which, according to BDAG, means “to make a choice in accordance with significant preference, select someone or something for oneself.”[1] According to Norman Geisler, “The word election (or elect) occurs fourteen times in the New Testament. An elect person is a chosen one; election (or elect) is used of Israel (Rom 9:11; 11:28), of angels (1 Tim 5:21), and of believers. In relation to believers, election is the decision of God from all eternity whereby He chose those who would be saved.”[2] Geisler further states, “The words chosen and chose are used numerous times. The terms are employed of Christ (Luke 23:35; 1 Pet 1:20; 2:4, 6), of a disciple (Acts 1:2, 24; 10:41; 22:14; John 15:10), and even of Judas (John 6:70; 13:18), who was chosen to be an apostle. Soteriologically, a chosen one is a person elected to salvation by God.”[3]      Election is that free choice of God from eternity past in which He chose to save and bless some (Eph 1:4-5). The elect are the ones chosen. God elects groups (Luke 6:13-16; John 6:70) and individuals (1 Ch 28:5; Acts 9:15). Election is to salvation (Acts 13:48; Eph 1:4-6; 2 Th 2:13), spiritual blessing (Eph 1:3), holy and righteous living (Col 3:12; 1 Pet 2:9), and service for the Lord (Jer 1:4-5; Gal 1:15-16; cf. Acts 9:15). In election, God is sovereign and people are free. Both are true. This is why Jesus said, “All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out” (John 6:37). Here we observe the coalescence of God's sovereignty and positive human volition as the Father gives and people come of their own choice.[4] We observe something similar in Acts where Luke wrote, “When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed” (Acts 13:48). Here we observe Gentiles who were appointed to eternal life, and that they personally exercised their volition and believed in the Lord for salvation.[5] Robert B. Thieme Jr., states: "[Election is] the recognition by God, before the foundation of the world, of those who would believe in Christ; the sovereign act of God in eternity past to choose, to set apart, certain members of the human race for privilege, based on His knowledge of every person's freewill decisions in time. While God is sovereign, having the right to do with His creatures as He pleases, never has He hindered or tampered with human free will. He did not choose some to be saved and others to be condemned. Instead, in eternity past, God first chose to accomplish the work of man's salvation through the Son. Then, He looked down the corridors of time and elected for salvation everyone He knew would believe in Jesus Christ (Eph 1:4). God elected believers in the sense that He knew ahead of time that their free will would choose for Christ….Moreover, God did not elect anyone to hell: unbelievers are condemned to eternally reside in hell only because they have used their volition toward unbelief (John 3:18)."[6] Predestined by God      When writing to the Christians at Ephesus, Paul said, “He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will” (Eph 1:4-5). The word predestined translates the Greek word proorizō (προορίζω), which means, to “decide upon beforehand,  predetermine.”[7] Harold Hoehner defines the word similarly as, “to determine beforehand, mark out beforehand, predestine.”[8] Geisler notes, “Just as God predetermined from all eternity that Christ would die for our sins (Acts 2:23), He also predestined who would be saved. As Paul says, ‘Those God foreknew he also predestined to be conformed to the likeness of his Son' (Rom 8:29).”[9] According to Paul Enns, “Even though election and predestination are clearly taught in Scripture, man is still held accountable for his choices. Scripture never suggests that man is lost because he is not elect or has not been predestined; the emphasis of Scripture is that man is lost because he refuses to believe the gospel.”[10]      Predestination refers to what God purposes for us. The Bible reveals that God has predestined us to adoption as His children (Eph 1:5), to our ultimate conformity to Christ (Rom 8:29–30), and to the blessings of our future inheritance (Eph 1:11). Warren Wiersbe states, “This word, as it is used in the Bible, refers primarily to what God does for saved people. Nowhere in the Bible are we taught that people are predestined to hell, because this word refers only to God's people. Election seems to refer to people, while predestination refers to purposes.”[11] According to Robert B. Thieme Jr., predestination refers to “God's predetermined, sovereign provisioning of every believer for the purpose of executing His plan, purpose, and will in time (Eph 1:4-6, 11).”[12] Thieme further states: "In eternity past God decreed, or established with certainty, the believer's destiny for time and eternity. However, the divine act of predestination is never to be confused with the ideas of kismet [the idea of fate] or any other human-viewpoint system of fatalism. God did not negate free will or force anyone into a course of action. Rather, He only decreed and provisioned what He knew would actually happen. He predestined believers based on His eternal knowledge that they would, by their own free will, accept Jesus Christ as Savior. Long before human history began, sovereign God determined that every Church Age believer would be united with the resurrected Jesus Christ, the King of kings. Those who believe are predestined as heirs of God and joint heirs with the Son of God—sharing the eternal destiny of Jesus Christ Himself (Eph 1:5). Furthermore, God predestined believers with everything necessary to fulfill His plan in time. No Christian is dependent upon human energy, personality, or human effort, because God established a grace way of life and furnished the divine means of execution (2 Tim 1:9). Every believer in this age has equal opportunity to either accept or reject God's predestined provision. Regardless of personal failure or success in time, all believers are predestined to be completely “conformed to the image of His Son” in resurrection bodies in heaven (Rom 8:29)."[13] Foreknowledge      Peter wrote of God's elect as those “who are chosen according to the foreknowledge of God the Father” (1 Pet 1:1-2). Here, the word foreknowledge translates the Greek noun prognōsis (πρόγνωσις), which means “to know beforehand, know in advance”[14] Foreknowledge simply means that omniscient God, from eternity past, knew in advance all that would happen in time and space, and He knew the actions of every person and whether they would be saved or not. Jesus communicated His foreknowledge when He said to His disciples, ‘“There are some of you who do not believe.' For Jesus knew from the beginning who they were who did not believe, and who it was that would betray Him” (John 6:64). God also knew His own actions in time and space, either to direct, permit, or overrule human or angelic decisions, and to judge everyone fairly for their actions. According to Norman Geisler: "Being omniscient, God also eternally foreknew those who would be saved: “Those God foreknew he also predestined” (Rom 8:29). Indeed, they were “elect according to the foreknowledge of God” (1 Pet 1:2). Since His foreknowledge is infallible (He is omniscient), whatever God foreknows will indeed come to pass. Hence, His foreknowledge of who would be saved assures that they will be."[15]      In his letter to the Romans, Paul wrote, “For those whom He foreknew, He also predestined to become conformed to the image of His Son” (Rom 8:29). The word “foreknew” translates the Greek verb proginōskō (προγινώσκω) which, according to BDAG, means “to know beforehand or in advance, have foreknowledge.”[16] Here, the word connotes God's knowing people in an intimate sense and not merely what they will do. This speaks to the richness of the relationship God has with each individual. Though we exist in time and space and live our lives in a chronological manner with one experience sequentially following the next, God exists in the eternal realm, beyond time and space, in the eternal now. This means that God is present at all times and places in human history simultaneously. Scripture speaks of what God foreknew from eternity past as it relates to the choices of His elect, but His foreknowledge is not detached or impersonal; rather, it is intimately connected to the formation of His family and the execution of His purposes in the world (see Jer 1:4-5). Prevenient Grace      Prevenient grace refers to the grace of God that precedes and prepares a person's heart and will for salvation. The term “prevenient” means “preceding” or “coming before.” According to Geisler, “Prevenient means ‘before,' and prevenient grace refers to God's unmerited work in the human heart prior to salvation, which directs people to this end through Christ…This grace is also seen in the fact that ‘the goodness of God leads you to repentance' (Rom 2:4). Thus, prevenient grace is God's grace exerted on our behalf even before He bestows salvation on us.”[17]      Because God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4), and is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9), He works in a preparatory manner to convince the fallen human heart to welcome Christ (2 Tim 1:9). Jesus spoke of the role of the Holy Spirit in the dispensation of the church age, saying, “And He, when He comes, will convict the world concerning sin and righteousness and judgment; concerning sin, because they do not believe in Me” (John 16:8-9). According to Geisler, “The act of convicting, then, is that by which God persuades a person that he is a sinner and, thus, is in need of the Savior.”[18] This prevenient work of God is necessary because of the sinfulness of mankind. It is not considered to be salvific in itself but rather a preparatory grace that allows individuals to cooperate with God's saving work in Christ. In this perspective, salvation is seen as a cooperative process where individuals have the ability to accept or reject God's offer of grace. Christians are Elect in Christ      From eternity past, God intended for His grand plan of salvation for all humanity to be achieved through His Son. Scripture reveals “the Father has sent the Son to be the Savior of the world” (1 John 4:14), and “the Son of Man has come to seek and to save that which was lost” (Luke 19:10), and He is “the Lamb who has been slain” from the foundation of the world (Rev 13:8). Jesus is the Father's Chosen One. God said, “Behold, My Servant, whom I uphold; My chosen One in whom My soul delights” (Isa 42:1). And He said of Jesus, “This is My Son, My Chosen One” (Luke 9:35). And Peter describes Jesus as “chosen and precious in the sight of God” (1 Pet 2:4). Jesus was chosen by God before the foundation of the world to be the Savior of all mankind, and Christians are elect because we are in Christ. Geisler states: "Christ is eternal, and the universal church was chosen in Christ before the foundation of the world (Eph 1:4); hence, in the mind of God, the church of God is eternal. Further, Christ is the elect of God (Matt 3:16–17), and we are elect in Him; not only is Christ the elect One, but in the New Testament those “in Christ,” the church, the members of His body, were elect in Him before time began."[19]      Scripture reveals that Christians “are chosen according to the foreknowledge of God the Father” (1 Pet 1:1-2), that Christ “was foreknown before the foundation of the world” (1 Pet 1:20), was “chosen and precious” in His sight (1 Pet 2:4), and that God “chose us in Him before the foundation of the world” (Eph 1:4). The prepositional phrase “in Him” (ἐν αὐτῷ) speaks to our election and union with Christ (Eph 1:4). According to L. B. Smedes, “This strongly suggests that God elects people for salvation in the same decision that He elected Christ as their Savior.”[20] Because Jesus is God's Chosen One, it is asserted that we, God's elect, were chosen at the same time as Christ, and He “saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim 1:9). When we believed in Jesus as our Savior, God placed us into union with Christ, for “by His doing you are in Christ Jesus” (1 Cor 1:30). Paul wrote, “I endure all things for the sake of those who are chosen [eklektos], so that they also may obtain the salvation which is in Christ Jesus and with it eternal glory” (2 Tim 2:10).      The prepositional phrase, “in Christ” (ἐν Χριστῷ), emphasizes the idea of believers being in union with Christ. This union is not merely a metaphorical expression but signifies a profound spiritual reality. The Apostle Paul frequently uses this expression to convey the intimate and transformative relationship that believers have with Christ (Rom 8:1; 12:5; 1 Cor 1:2, 30; Gal 3:28; Eph 1:3-4; Phil 1:1; Col 1:2; 2 Tim 1:9; 2:10). Being “in Christ” signifies that believers are, in a real spiritual sense, united with Him. This identification includes sharing in His death, burial, and resurrection, for we have been “crucified with Christ” (Gal 2:20), and “we died with Christ” (Rom 6:8), were “buried with Him” (Rom 6:4), and “have been raised up with Christ” (Col 3:1). In a real way, we were with Him on the cross, in the grave, and at His resurrection. In the eyes of God, His experience has become our experience. This identification with Jesus is real, even though we were not physically alive at the time of His crucifixion, burial, resurrection, or ascension into heaven. Furthermore, “In Him we have…forgiveness of our trespasses” (Eph 1:7), “have been sanctified in Christ Jesus” (1 Cor 1:2), have “eternal life in Christ Jesus our Lord” (Rom 6:23), and are told there is “no condemnation for those who are in Christ Jesus” (Rom 8:1). This kind of identification in and with another is true in other instances. For example, it was said of Rebekah, “Two nations are in your womb” (Gen 25:23), even before Israel was called into being as a nation. Similarly, the writer of Hebrews speaks of Levi who “paid tithes” (Heb 7:9), and this while “he was still in the loins of his father” Abraham (Heb 7:10). This means that Levi paid tithes to Melchizedek, even before he existed, as he was in the loins of his father, Abraham.[21]      Furthermore, being “in Christ” reflects a believer's new position before God. It signifies that, through faith in Christ, believers are accepted and justified before God. Their sins are forgiven (Acts 10:43; Eph 1:7), and they are seen through the righteousness of Christ (2 Cor 5:21; Phil 3:9). The phrase also emphasizes that believers participate in the benefits of Christ's redemptive work. This includes reconciliation with God (Rom 5:10), adoption as children (Gal 4:5; Eph 1:5), the indwelling of the Holy Spirit (1 Cor 3:16), and the status of being a new creation in Christ (2 Cor 5:17). Believers are seen as co-heirs with Christ, sharing in the inheritance of eternal life (Eph 1:3-14; Rom 8:17). This positional truth is foundational to the concept of salvation by grace through faith. While being “in Christ” has personal implications, it also has a corporate dimension. It speaks to the collective identity of the Church as the body of Christ, with believers being interconnected and sharing a common life “in Christ.” Robert B. Thieme Jr., states: "Through the baptism of the Spirit at salvation, every believer of this age is removed from his position in Adam and secured in his position “in Christ” (1 Cor 15:22; Eph 2:5–6; cf. Gal 3:27). The believer, no longer spiritually dead, is made a “new creature” with a totally unprecedented relationship with God (2 Cor 5:17a). The “old things” that once kept him alienated from God have passed away; phenomenal “new things” have come by virtue of his position in Christ (2 Cor 5:17b). The believer shares Christ's eternal life (1 John 5:11–12), His righteousness (2 Cor 5:21), His election (Eph 1:3–4), His destiny (Eph 1:5), His sonship (John 1:12; Gal 3:26; 1 John 3:1–2), His heirship (Rom 8:16–17), His sanctification (1 Cor 1:2, 30), His kingdom (2 Pet 1:11), His priesthood (Heb 10:10–14), and His royalty (2 Tim 2:11–12). This new position can never be forfeited."[22]      In summary, the prepositional phrase “in Christ” encapsulates profound theological truths about the believer's union with Christ, identification with His redemptive work, a new positional standing before God, and the communal identity of the Church as the body of Christ. It serves as a key concept in understanding the richness of Christian salvation and the transformative impact of faith in Jesus Christ. Dr. Steven R. Cook   [1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 305. [2] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 220–221. [3] Ibid., 221. [4] Other passages that emphasize God's sovereign choice: “No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day” (John 6:44), and “no one can come to Me unless it has been granted him from the Father” (John 6:65). Paul wrote, “He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will” (Eph 1:4-5). And to Christians living in Thessalonica, Paul wrote, “We should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth” (2 Th 2:13). [5] Romans 9:1-18 is often cited when discussing election to salvation; however, when one looks at the context of Roman 9, it does not pertain to salvation, but to God's selection of the progenitors of the nation of Israel. In a similar way, God sovereignly selected Nebuchadnezzar to be the king over Babylon (Dan 2:37-38; 5:18), and Cyrus as king over Persia (Ezra 1:2). In fact, God's sovereignty is supreme when it comes to selecting all human rulers, for “It is He who changes the times and the epochs; He removes kings and establishes kings” (Dan 2:21), and “the Most High is ruler over the realm of mankind, and bestows it on whom He wishes and sets over it the lowliest of men” (Dan 4:17). At times, He even raises up young foolish kings to discipline His people, as He told Isaiah the prophet, “I will make mere lads their princes, and capricious children will rule over them” (Isa 3:4). [6] Robert B. Thieme, Jr. “Election”, Thieme's Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 81. [7] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 873. [8] Harold W. Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids, MI: Baker Academic, 2002), 193. [9] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 221. [10] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 329. [11] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 11. [12] Robert B. Thieme, Jr. “Predestination”, Thieme's Bible Doctrine Dictionary, 203. [13] Ibid., 203-204 [14] Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 138. [15] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 221. [16] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 866. [17] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 222. [18] Ibid., 222. [19] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things, 50–51. [20] L. B. Smedes, “Grace,” ed. Geoffrey W Bromiley, The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988), 551. [21] These two analogies with Rebekah and Levi help convey the idea of a connection or representation that transcends mere physical existence. In the case of Rebekah, the passage refers to the statement, “Two nations are in your womb” (Gen 25:23), highlighting that this declaration occurred before Israel was called into being as a nation. This serves as an example of a connection that existed before the actual historical formation of the nation. Likewise, the reference to Levi paying tithes while still in the loins of his father, Abraham (Heb 7:9-10), is another analogy used to illustrate a connection that goes beyond the immediate physical existence of the individual. It suggests a representation or identification that precedes the individual's own existence. [22] Robert B. Thieme, Jr. “Position in Christ”, Thieme's Bible Doctrine Dictionary, 200.

Sermon on the Mount E23 – The second half of the Lord's prayer contains four requests on behalf of the person praying. The second personal request is for God to forgive us. But forgiveness is not just a transaction between individuals or between God and humans. Forgiveness plays a central role in the arrival of God's Kingdom. In this episode, Jon, Tim, and Michelle explore what forgiveness is, what it isn't, and what it looks like to set each other free. View more resources on our website →Timestamps Chapter 1: A Conversation on Release, Repair, and Delivery from Sin (00:00-28:19)Chapter 2: Forgiveness in the Life and Teachings of Jesus (28:19-36:54)Chapter 3: Is There a Limit on Forgiveness? (36:54-01:05:38)Referenced ResourcesNew International Dictionary of New Testament Theology in Exegesis, Moisés SilvaCheck out Tim's library here.You can experience our entire library of resources in the BibleProject app, available for Android and iOS.Show Music Original Sermon on the Mount music by Richie KohenBibleProject theme song by TENTSShow CreditsJon Collins is the creative producer for today's show, and Tim Mackie is the lead scholar. Production of today's episode is by Lindsey Ponder, producer; Cooper Peltz, managing producer; Colin Wilson, producer; Stephanie Tam, consultant and editor. Frank Garza and Aaron Olsen edited today's episode. Aaron Olsen also provided our sound design and mix. Tyler Bailey was supervising engineer. Nina Simone does our show notes, and Hannah Woo provides the annotations for our app. Today's hosts are Jon Collins and Michelle Jones. Special thanks to Brian Hall, Liz Vice, and the BibleProject Scholar Team.Powered and distributed by Simplecast.

What do we mean when we say “principles of biblical interpretation”? Dr. James W. Voelz, Dr. Jack Dean Kingsbury Professor of New Testament Theology at Concordia Seminary in St. Louis, joins Andy and Sarah to talk about his book Principles of Biblical Interpretation for Everyone, including who this book is for, what "biblical interpretation" means, why it's important to have a common or shared set of principles of interpretation, why we can't just leave the Bible literally, and a key foundation to establishing principles for biblical interpretation. Find Dr. Voelz's book at store.csl.edu/product-category/publications, and find his Fall Online Greek course at concordiasem.regfox.com/online-greek-part-1-fall-2024.

     Love is an intrinsic attribute of God that motivated Him to reach into time and space and offer salvation to lost sinners who have offended Him. This was a voluntary act of love on the part of God, as He was in no way compelled to act. But He did act for our benefit, and this is most pronounced in the sending of His Son to die for us. In Scripture, we are told, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish but have eternal life” (John 3:16). Here, the apostle John used the Greek verb agapao (ἀγαπάω), which speaks of God's love for lost sinners, and His love was manifest toward us by providing His uniquely born Son as an atoning sacrifice for sin so that we might not spend eternity in the lake of fire. Instead, we might believe in His Son and come to possess eternal life. Love here is universal, extending to all of humanity. It is gracious because the object is undeserving (Rom 5:8). It is giving, as God gave His precious Son to die for us. It is simple, being received by faith alone in Christ alone (Acts 4:12; Eph 2:8-9). And it is salvific, saving those who accept God's Son as their Savior (John 1:12; Gal 3:26).      However, when referring to people possessed with negative volition, agapao (ἀγαπάω) becomes a commitment to that which is evil. John wrote, “This is the judgment, that the Light has come into the world, and men loved [agapao] the darkness rather than the Light, for their deeds were evil” (John 3:19). And, he wrote of weak believers who “loved [agapao] the approval of men rather than the approval of God” (John 12:43). In both these passages, agapao denotes a commitment to that which is selfish and sinful. This commitment to evil finds similar usage in the Septuagint (the Greek translation of the Hebrew OT, ca. 250 BC), where agapao is used of Samson who loved a prostitute (Judg 16:4), and Solomon who loved the wives that turned his heart away from the Lord (1 Ki 11:2). It is said that unbelievers “do not have the love of God” within them” (John 5:42). Their love is a commitment to self-interest and sin, which is characteristic of the world's love. And Christians are warned, “Do not love the world nor the things in the world” (1 John 2:15), which shows that born again believers have the capacity to love that which is contrary to God.      But God, being holy, righteous, and good, cannot love anything contrary to His nature. And because God is immutable (Mal 3:6), His love never changes. This means He does not love us more at one moment and less at another. When God loves us, it means He desires our best, and that He is committed to our wellbeing and spiritual growth. Sometimes this means comforting us (2 Cor 1:3-4), but other times it means discipling us (Heb 12:6). His love is always perfect. Robert B. Thieme, Jr., states: "Divine love, like every other attribute of God, is eternal, unchanging, and unfailing (1 Ch 16:34; Psa 57:10; 136). Even God's complete knowledge of the sins and failures of His creatures cannot disappoint, frustrate, or diminish His love. God's love can never be compromised, for it is governed by His perfect integrity (Psa 89:14a; Jer 9:24). Infinitely superior to human love, divine love always functions in a rational manner, free from emotion and sentimentality (Ex 34:6; Psa 86:15; Eph 2:4)."[1]      God is interested in saving lost sinners because He loves them and wants what is best for them. In John 3:16, love is seen as that beneficial act of God, borne out of His eternal attribute of love, whereby He seeks to save lost sinners by directing them to Christ as their Savior. God's love is based entirely on His character and not in the beauty or worth of the object. The apostle Paul wrote, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). According to W. E. Vine, “In respect of agapao as used of God, it expresses the deep and constant ‘love' and interest of a perfect Being towards entirely unworthy objects.”[2] And Christopher A. Beetham notes, "God is essentially love (1 John 4:8), and His purpose right from the beginning has been one of love. The love of the Father for the Son is therefore the archetype of all love. This fact is made visible in the sending and self-sacrifice of the Son (John 3:16; 1 John 3:1, 16) …God's primary purpose for the world is His compassionate and forgiving love, which asserts itself despite the world's hostile rejection of it.”[3]      The apostle John wrote, “By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him. In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:9-10). Our salvation was not earned by anything we did, but rather, by the love He showed to us by sending His Son to be the satisfying sacrifice for our sins. W. E. Vine states, “God's love is seen in the gift of His Son (1 John 4:9-10). But obviously this is not the love of complacency, or affection, that is, it was not drawn out by any excellency in its objects (Rom 5:8). It was an exercise of the divine will in deliberate choice, made without assignable cause save that which lies in the nature of God Himself.”[4] God loves because of who He is, as it is natural for Him to love, for “God is love” (1 John 4:16). Geisler states, “The Bible says that ‘God is love' (1 John 4:16). If love is defined as ‘that which wills the good of its object,' then God is good.”[5] The Christian Application of Love      God's love can be experienced in the heart of believers and can, in turn, manifest itself toward others in a similar way. Lewis Chafer wrote, “A human heart cannot produce divine love, but it can experience it. To have a heart that feels the compassion of God is to drink of the wine of heaven.”[6] The apostle John wrote, “We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren” (1 John 3:16). As Christians, we are called to manifest love in its ideal form. Paul described this love, saying, “Love is patient, love is kind and is not jealous; love does not brag and is not arrogant, does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, does not rejoice in unrighteousness, but rejoices with the truth; bears all things, believes all things, hopes all things, endures all things. Love never fails” (1 Co 13:4-8a). Paul directs Christian husbands to look to Christ as their role model for love, saying, “Husbands, love your wives, just as Christ also loved the church and gave Himself up for her” (Eph 5:25). This means he sacrifices himself for her, always seeking her best interests, helping to lead her into God's will, and showing “her honor as a fellow heir of the grace of life” (1 Pet 3:7).      Christians should be marked by love for each other, which is predicated on the love of Christ. Jesus said, “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. By this all men will know that you are My disciples, if you have love for one another” (John 13:34-35). And love should be shown even to our enemies. Jesus said, “I say to you, love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt 5:44-45). Here, love is not an emotion, but a commitment to love others graciously, as God loves us, and to manifest that love by seeking their best interests (through prayer, sharing the gospel, helping to meet their needs, etc.).      Love should be shown to Israel, God's chosen people. God Himself loves Israel, declaring, “I have loved you with an everlasting love; therefore I have drawn you with lovingkindness” (Jer 31:3). God is eternal, and His love is eternal, which means it never fades for His people, Israel. To possess the love of God is to love that which He loves. One cannot claim to have God's love, and simultaneously hate Israel, His chosen people. There is no place for anti-Semitism in the heart of anyone, especially the Christian! According to Lewis S. Chafer, “When the Christian loves with a divine compassion he will acknowledge what God loves. Therefore, he too must love Israel.”[7]      We also display God's love for the lost by sharing the gospel of grace, with the hope and prayer that they will believe in Christ as their Savior and have forgiveness of sins (Acts 10:43; Eph 1:7), and eternal life (John 3:16; 10:28). We demonstrate God's love for other Christians when we give of our resources to help meet their needs. John wrote, “whoever has the world's goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? Little children, let us not love with word or with tongue, but in deed and truth” (1 John 3:17-18). And we display love for others by praying for them (2 Th 1:11), doing good (Gal 6:10), encouraging them (1 Th 5:11), and helping them in their walk of faith (Col 2:5-7). Dr. Steven R. Cook --     [1] Robert B. Thieme, Jr. “Essence of God”, Thieme's Bible Doctrine Dictionary, 87. [2] W. E. Vine, Vine's Complete Expository Dictionary of Old and New Testament Words, 382. [3] Christopher A. Beetham, ed., “Ἀγαπάω,” Concise New International Dictionary of New Testament Theology and Exegesis, Vol. 1 (Grand Rapids, MI: Zondervan Academic, 2021), 111. [4] W. E. Vine, Vine's Complete Expository Dictionary of Old and New Testament Words, 381–382. [5] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 111. [6] Lewis Sperry Chafer, He That Is Spiritual (Moody Press: Chicago, 1918), 41. [7]Lewis S. Chafer, “Israel” in Systematic Theology, Vol. 7 (Grand Rapids, MI., Kregel Publications, 1993), 206.

On Down to Earth But Heavenly Minded Podcast. The Way Into the Holiest, by F B Meyer. 35 Chapters PREFACE. This Epistle bears no name of author, or designation of church. But it needs neither. In every sentence we can detect the Authorship of the Holy Spirit, and feel that it has a message, not to one age, but to all ages, not to one community, but to the universal Church. We do not therefore discuss questions which are amply treated in every commentary, but set ourselves at once to derive those great spiritual lessons which are enshrined in these sublime words. And probably there is no better way of vindicating the authority of the Pentateuch than by showing that it lay at the basis of the teaching of the early Church, and that the Book of Leviticus especially was the seed-plot of New Testament Theology. There are two strong tendencies flowing around us in the present day: the one, to minimise the substitutionary aspect of the death of Christ; the other, to exaggerate the importance of mere outward rite. To each of these the study of this great Epistle is corrective. We are taught that our Lord's death was a Sacrifice. We are taught also that we have passed from the realm of shadows into that of realities. These chapters are altogether inadequate for the treatment of so vast a theme, but such as they are, they are sent forth, in dependence on the Divine Blessing, in the fervent hope that they may serve to make more clear and plain to those who would find and enter it, the Way into the Holiest of all. Links ⁠https://www.youtube.com/playlist?list=PLZlTAw2GgUjPgvxjXAR9O2WkfbA7M47y8⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/youtube-playlist-index-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/matthew-henrys-main-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You will find the text on my blog at: On Down to Earth But Heavenly Minded. ⁠⁠⁠⁠⁠⁠⁠https://downtoearthbutheavenlyminded.com/⁠⁠⁠⁠⁠⁠ ⁠https://downtoearthbutheavenlyminded.com/category/the-way-into-the-holiest-by-f-b-meyer/

On Down to Earth But Heavenly Minded Podcast. The Way Into the Holiest, by F B Meyer. 35 Chapters PREFACE. This Epistle bears no name of author, or designation of church. But it needs neither. In every sentence we can detect the Authorship of the Holy Spirit, and feel that it has a message, not to one age, but to all ages, not to one community, but to the universal Church. We do not therefore discuss questions which are amply treated in every commentary, but set ourselves at once to derive those great spiritual lessons which are enshrined in these sublime words. And probably there is no better way of vindicating the authority of the Pentateuch than by showing that it lay at the basis of the teaching of the early Church, and that the Book of Leviticus especially was the seed-plot of New Testament Theology. There are two strong tendencies flowing around us in the present day: the one, to minimise the substitutionary aspect of the death of Christ; the other, to exaggerate the importance of mere outward rite. To each of these the study of this great Epistle is corrective. We are taught that our Lord's death was a Sacrifice. We are taught also that we have passed from the realm of shadows into that of realities. These chapters are altogether inadequate for the treatment of so vast a theme, but such as they are, they are sent forth, in dependence on the Divine Blessing, in the fervent hope that they may serve to make more clear and plain to those who would find and enter it, the Way into the Holiest of all. Links ⁠https://www.youtube.com/playlist?list=PLZlTAw2GgUjPgvxjXAR9O2WkfbA7M47y8⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/youtube-playlist-index-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/matthew-henrys-main-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You will find the text on my blog at: On Down to Earth But Heavenly Minded. ⁠⁠⁠⁠⁠⁠⁠https://downtoearthbutheavenlyminded.com/⁠⁠⁠⁠⁠⁠ ⁠https://downtoearthbutheavenlyminded.com/category/the-way-into-the-holiest-by-f-b-meyer/

On Down to Earth But Heavenly Minded Podcast. The Way Into the Holiest, by F B Meyer. 35 Chapters PREFACE. This Epistle bears no name of author, or designation of church. But it needs neither. In every sentence we can detect the Authorship of the Holy Spirit, and feel that it has a message, not to one age, but to all ages, not to one community, but to the universal Church. We do not therefore discuss questions which are amply treated in every commentary, but set ourselves at once to derive those great spiritual lessons which are enshrined in these sublime words. And probably there is no better way of vindicating the authority of the Pentateuch than by showing that it lay at the basis of the teaching of the early Church, and that the Book of Leviticus especially was the seed-plot of New Testament Theology. There are two strong tendencies flowing around us in the present day: the one, to minimise the substitutionary aspect of the death of Christ; the other, to exaggerate the importance of mere outward rite. To each of these the study of this great Epistle is corrective. We are taught that our Lord's death was a Sacrifice. We are taught also that we have passed from the realm of shadows into that of realities. These chapters are altogether inadequate for the treatment of so vast a theme, but such as they are, they are sent forth, in dependence on the Divine Blessing, in the fervent hope that they may serve to make more clear and plain to those who would find and enter it, the Way into the Holiest of all. Links ⁠https://www.youtube.com/playlist?list=PLZlTAw2GgUjPgvxjXAR9O2WkfbA7M47y8⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/youtube-playlist-index-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/matthew-henrys-main-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You will find the text on my blog at: On Down to Earth But Heavenly Minded. ⁠⁠⁠⁠⁠⁠⁠https://downtoearthbutheavenlyminded.com/⁠⁠⁠⁠⁠⁠ ⁠https://downtoearthbutheavenlyminded.com/category/the-way-into-the-holiest-by-f-b-meyer/

On Down to Earth But Heavenly Minded Podcast. The Way Into the Holiest, by F B Meyer. 35 Chapters PREFACE. This Epistle bears no name of author, or designation of church. But it needs neither. In every sentence we can detect the Authorship of the Holy Spirit, and feel that it has a message, not to one age, but to all ages, not to one community, but to the universal Church. We do not therefore discuss questions which are amply treated in every commentary, but set ourselves at once to derive those great spiritual lessons which are enshrined in these sublime words. And probably there is no better way of vindicating the authority of the Pentateuch than by showing that it lay at the basis of the teaching of the early Church, and that the Book of Leviticus especially was the seed-plot of New Testament Theology. There are two strong tendencies flowing around us in the present day: the one, to minimise the substitutionary aspect of the death of Christ; the other, to exaggerate the importance of mere outward rite. To each of these the study of this great Epistle is corrective. We are taught that our Lord's death was a Sacrifice. We are taught also that we have passed from the realm of shadows into that of realities. These chapters are altogether inadequate for the treatment of so vast a theme, but such as they are, they are sent forth, in dependence on the Divine Blessing, in the fervent hope that they may serve to make more clear and plain to those who would find and enter it, the Way into the Holiest of all. Links ⁠https://www.youtube.com/playlist?list=PLZlTAw2GgUjPgvxjXAR9O2WkfbA7M47y8⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/youtube-playlist-index-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/matthew-henrys-main-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You will find the text on my blog at: On Down to Earth But Heavenly Minded. ⁠⁠⁠⁠⁠⁠⁠https://downtoearthbutheavenlyminded.com/⁠⁠⁠⁠⁠⁠ ⁠https://downtoearthbutheavenlyminded.com/category/the-way-into-the-holiest-by-f-b-meyer/

On Down to Earth But Heavenly Minded Podcast. The Way Into the Holiest, by F B Meyer. 35 Chapters PREFACE. This Epistle bears no name of author, or designation of church. But it needs neither. In every sentence we can detect the Authorship of the Holy Spirit, and feel that it has a message, not to one age, but to all ages, not to one community, but to the universal Church. We do not therefore discuss questions which are amply treated in every commentary, but set ourselves at once to derive those great spiritual lessons which are enshrined in these sublime words. And probably there is no better way of vindicating the authority of the Pentateuch than by showing that it lay at the basis of the teaching of the early Church, and that the Book of Leviticus especially was the seed-plot of New Testament Theology. There are two strong tendencies flowing around us in the present day: the one, to minimise the substitutionary aspect of the death of Christ; the other, to exaggerate the importance of mere outward rite. To each of these the study of this great Epistle is corrective. We are taught that our Lord's death was a Sacrifice. We are taught also that we have passed from the realm of shadows into that of realities. These chapters are altogether inadequate for the treatment of so vast a theme, but such as they are, they are sent forth, in dependence on the Divine Blessing, in the fervent hope that they may serve to make more clear and plain to those who would find and enter it, the Way into the Holiest of all. Links ⁠https://www.youtube.com/playlist?list=PLZlTAw2GgUjPgvxjXAR9O2WkfbA7M47y8⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/youtube-playlist-index-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/matthew-henrys-main-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You will find the text on my blog at: On Down to Earth But Heavenly Minded. ⁠⁠⁠⁠⁠⁠⁠https://downtoearthbutheavenlyminded.com/⁠⁠⁠⁠⁠⁠ ⁠https://downtoearthbutheavenlyminded.com/category/the-way-into-the-holiest-by-f-b-meyer/

On Down to Earth But Heavenly Minded Podcast. The Way Into the Holiest, by F B Meyer. 35 Chapters PREFACE. This Epistle bears no name of author, or designation of church. But it needs neither. In every sentence we can detect the Authorship of the Holy Spirit, and feel that it has a message, not to one age, but to all ages, not to one community, but to the universal Church. We do not therefore discuss questions which are amply treated in every commentary, but set ourselves at once to derive those great spiritual lessons which are enshrined in these sublime words. And probably there is no better way of vindicating the authority of the Pentateuch than by showing that it lay at the basis of the teaching of the early Church, and that the Book of Leviticus especially was the seed-plot of New Testament Theology. There are two strong tendencies flowing around us in the present day: the one, to minimise the substitutionary aspect of the death of Christ; the other, to exaggerate the importance of mere outward rite. To each of these the study of this great Epistle is corrective. We are taught that our Lord's death was a Sacrifice. We are taught also that we have passed from the realm of shadows into that of realities. These chapters are altogether inadequate for the treatment of so vast a theme, but such as they are, they are sent forth, in dependence on the Divine Blessing, in the fervent hope that they may serve to make more clear and plain to those who would find and enter it, the Way into the Holiest of all. Links ⁠https://www.youtube.com/playlist?list=PLZlTAw2GgUjPgvxjXAR9O2WkfbA7M47y8⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/youtube-playlist-index-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/matthew-henrys-main-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You will find the text on my blog at: On Down to Earth But Heavenly Minded. ⁠⁠⁠⁠⁠⁠⁠https://downtoearthbutheavenlyminded.com/⁠⁠⁠⁠⁠⁠ ⁠https://downtoearthbutheavenlyminded.com/category/the-way-into-the-holiest-by-f-b-meyer/

On Down to Earth But Heavenly Minded Podcast. The Way Into the Holiest, by F B Meyer. 35 Chapters PREFACE. This Epistle bears no name of author, or designation of church. But it needs neither. In every sentence we can detect the Authorship of the Holy Spirit, and feel that it has a message, not to one age, but to all ages, not to one community, but to the universal Church. We do not therefore discuss questions which are amply treated in every commentary, but set ourselves at once to derive those great spiritual lessons which are enshrined in these sublime words. And probably there is no better way of vindicating the authority of the Pentateuch than by showing that it lay at the basis of the teaching of the early Church, and that the Book of Leviticus especially was the seed-plot of New Testament Theology. There are two strong tendencies flowing around us in the present day: the one, to minimise the substitutionary aspect of the death of Christ; the other, to exaggerate the importance of mere outward rite. To each of these the study of this great Epistle is corrective. We are taught that our Lord's death was a Sacrifice. We are taught also that we have passed from the realm of shadows into that of realities. These chapters are altogether inadequate for the treatment of so vast a theme, but such as they are, they are sent forth, in dependence on the Divine Blessing, in the fervent hope that they may serve to make more clear and plain to those who would find and enter it, the Way into the Holiest of all. Links ⁠https://www.youtube.com/playlist?list=PLZlTAw2GgUjPgvxjXAR9O2WkfbA7M47y8⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/youtube-playlist-index-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/matthew-henrys-main-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You will find the text on my blog at: On Down to Earth But Heavenly Minded. ⁠⁠⁠⁠⁠⁠⁠https://downtoearthbutheavenlyminded.com/⁠⁠⁠⁠⁠⁠ ⁠https://downtoearthbutheavenlyminded.com/category/the-way-into-the-holiest-by-f-b-meyer/

On Down to Earth But Heavenly Minded Podcast. The Way Into the Holiest, by F B Meyer. 35 Chapters PREFACE. This Epistle bears no name of author, or designation of church. But it needs neither. In every sentence we can detect the Authorship of the Holy Spirit, and feel that it has a message, not to one age, but to all ages, not to one community, but to the universal Church. We do not therefore discuss questions which are amply treated in every commentary, but set ourselves at once to derive those great spiritual lessons which are enshrined in these sublime words. And probably there is no better way of vindicating the authority of the Pentateuch than by showing that it lay at the basis of the teaching of the early Church, and that the Book of Leviticus especially was the seed-plot of New Testament Theology. There are two strong tendencies flowing around us in the present day: the one, to minimise the substitutionary aspect of the death of Christ; the other, to exaggerate the importance of mere outward rite. To each of these the study of this great Epistle is corrective. We are taught that our Lord's death was a Sacrifice. We are taught also that we have passed from the realm of shadows into that of realities. These chapters are altogether inadequate for the treatment of so vast a theme, but such as they are, they are sent forth, in dependence on the Divine Blessing, in the fervent hope that they may serve to make more clear and plain to those who would find and enter it, the Way into the Holiest of all. Links ⁠https://www.youtube.com/playlist?list=PLZlTAw2GgUjPgvxjXAR9O2WkfbA7M47y8⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/youtube-playlist-index-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/matthew-henrys-main-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You will find the text on my blog at: On Down to Earth But Heavenly Minded. ⁠⁠⁠⁠⁠⁠⁠https://downtoearthbutheavenlyminded.com/⁠⁠⁠⁠⁠⁠ ⁠https://downtoearthbutheavenlyminded.com/category/the-way-into-the-holiest-by-f-b-meyer/

On Down to Earth But Heavenly Minded Podcast. The Way Into the Holiest, by F B Meyer. 35 Chapters PREFACE. This Epistle bears no name of author, or designation of church. But it needs neither. In every sentence we can detect the Authorship of the Holy Spirit, and feel that it has a message, not to one age, but to all ages, not to one community, but to the universal Church. We do not therefore discuss questions which are amply treated in every commentary, but set ourselves at once to derive those great spiritual lessons which are enshrined in these sublime words. And probably there is no better way of vindicating the authority of the Pentateuch than by showing that it lay at the basis of the teaching of the early Church, and that the Book of Leviticus especially was the seed-plot of New Testament Theology. There are two strong tendencies flowing around us in the present day: the one, to minimise the substitutionary aspect of the death of Christ; the other, to exaggerate the importance of mere outward rite. To each of these the study of this great Epistle is corrective. We are taught that our Lord's death was a Sacrifice. We are taught also that we have passed from the realm of shadows into that of realities. These chapters are altogether inadequate for the treatment of so vast a theme, but such as they are, they are sent forth, in dependence on the Divine Blessing, in the fervent hope that they may serve to make more clear and plain to those who would find and enter it, the Way into the Holiest of all. Links ⁠https://www.youtube.com/playlist?list=PLZlTAw2GgUjPgvxjXAR9O2WkfbA7M47y8⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/youtube-playlist-index-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/matthew-henrys-main-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You will find the text on my blog at: On Down to Earth But Heavenly Minded. ⁠⁠⁠⁠⁠⁠⁠https://downtoearthbutheavenlyminded.com/⁠⁠⁠⁠⁠⁠ ⁠https://downtoearthbutheavenlyminded.com/category/the-way-into-the-holiest-by-f-b-meyer/

On Down to Earth But Heavenly Minded Podcast. The Way Into the Holiest, by F B Meyer. 35 Chapters PREFACE. This Epistle bears no name of author, or designation of church. But it needs neither. In every sentence we can detect the Authorship of the Holy Spirit, and feel that it has a message, not to one age, but to all ages, not to one community, but to the universal Church. We do not therefore discuss questions which are amply treated in every commentary, but set ourselves at once to derive those great spiritual lessons which are enshrined in these sublime words. And probably there is no better way of vindicating the authority of the Pentateuch than by showing that it lay at the basis of the teaching of the early Church, and that the Book of Leviticus especially was the seed-plot of New Testament Theology. There are two strong tendencies flowing around us in the present day: the one, to minimise the substitutionary aspect of the death of Christ; the other, to exaggerate the importance of mere outward rite. To each of these the study of this great Epistle is corrective. We are taught that our Lord's death was a Sacrifice. We are taught also that we have passed from the realm of shadows into that of realities. These chapters are altogether inadequate for the treatment of so vast a theme, but such as they are, they are sent forth, in dependence on the Divine Blessing, in the fervent hope that they may serve to make more clear and plain to those who would find and enter it, the Way into the Holiest of all. Links ⁠https://www.youtube.com/playlist?list=PLZlTAw2GgUjPgvxjXAR9O2WkfbA7M47y8⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/youtube-playlist-index-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/matthew-henrys-main-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You will find the text on my blog at: On Down to Earth But Heavenly Minded. ⁠⁠⁠⁠⁠⁠⁠https://downtoearthbutheavenlyminded.com/⁠⁠⁠⁠⁠⁠ ⁠https://downtoearthbutheavenlyminded.com/category/the-way-into-the-holiest-by-f-b-meyer/

On Down to Earth But Heavenly Minded Podcast. The Way Into the Holiest, by F B Meyer. 35 Chapters PREFACE. This Epistle bears no name of author, or designation of church. But it needs neither. In every sentence we can detect the Authorship of the Holy Spirit, and feel that it has a message, not to one age, but to all ages, not to one community, but to the universal Church. We do not therefore discuss questions which are amply treated in every commentary, but set ourselves at once to derive those great spiritual lessons which are enshrined in these sublime words. And probably there is no better way of vindicating the authority of the Pentateuch than by showing that it lay at the basis of the teaching of the early Church, and that the Book of Leviticus especially was the seed-plot of New Testament Theology. There are two strong tendencies flowing around us in the present day: the one, to minimise the substitutionary aspect of the death of Christ; the other, to exaggerate the importance of mere outward rite. To each of these the study of this great Epistle is corrective. We are taught that our Lord's death was a Sacrifice. We are taught also that we have passed from the realm of shadows into that of realities. These chapters are altogether inadequate for the treatment of so vast a theme, but such as they are, they are sent forth, in dependence on the Divine Blessing, in the fervent hope that they may serve to make more clear and plain to those who would find and enter it, the Way into the Holiest of all. Links ⁠https://www.youtube.com/playlist?list=PLZlTAw2GgUjPgvxjXAR9O2WkfbA7M47y8⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/youtube-playlist-index-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/matthew-henrys-main-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You will find the text on my blog at: On Down to Earth But Heavenly Minded. ⁠⁠⁠⁠⁠⁠⁠https://downtoearthbutheavenlyminded.com/⁠⁠⁠⁠⁠⁠ ⁠https://downtoearthbutheavenlyminded.com/category/the-way-into-the-holiest-by-f-b-meyer/

On Down to Earth But Heavenly Minded Podcast. The Way Into the Holiest, by F B Meyer. 35 Chapters PREFACE. This Epistle bears no name of author, or designation of church. But it needs neither. In every sentence we can detect the Authorship of the Holy Spirit, and feel that it has a message, not to one age, but to all ages, not to one community, but to the universal Church. We do not therefore discuss questions which are amply treated in every commentary, but set ourselves at once to derive those great spiritual lessons which are enshrined in these sublime words. And probably there is no better way of vindicating the authority of the Pentateuch than by showing that it lay at the basis of the teaching of the early Church, and that the Book of Leviticus especially was the seed-plot of New Testament Theology. There are two strong tendencies flowing around us in the present day: the one, to minimise the substitutionary aspect of the death of Christ; the other, to exaggerate the importance of mere outward rite. To each of these the study of this great Epistle is corrective. We are taught that our Lord's death was a Sacrifice. We are taught also that we have passed from the realm of shadows into that of realities. These chapters are altogether inadequate for the treatment of so vast a theme, but such as they are, they are sent forth, in dependence on the Divine Blessing, in the fervent hope that they may serve to make more clear and plain to those who would find and enter it, the Way into the Holiest of all. Links ⁠https://www.youtube.com/playlist?list=PLZlTAw2GgUjPgvxjXAR9O2WkfbA7M47y8⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/youtube-playlist-index-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/matthew-henrys-main-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You will find the text on my blog at: On Down to Earth But Heavenly Minded. ⁠⁠⁠⁠⁠⁠⁠https://downtoearthbutheavenlyminded.com/⁠⁠⁠⁠⁠⁠ ⁠https://downtoearthbutheavenlyminded.com/category/the-way-into-the-holiest-by-f-b-meyer/

On Down to Earth But Heavenly Minded Podcast. The Way Into the Holiest, by F B Meyer. 35 Chapters PREFACE. This Epistle bears no name of author, or designation of church. But it needs neither. In every sentence we can detect the Authorship of the Holy Spirit, and feel that it has a message, not to one age, but to all ages, not to one community, but to the universal Church. We do not therefore discuss questions which are amply treated in every commentary, but set ourselves at once to derive those great spiritual lessons which are enshrined in these sublime words. And probably there is no better way of vindicating the authority of the Pentateuch than by showing that it lay at the basis of the teaching of the early Church, and that the Book of Leviticus especially was the seed-plot of New Testament Theology. There are two strong tendencies flowing around us in the present day: the one, to minimise the substitutionary aspect of the death of Christ; the other, to exaggerate the importance of mere outward rite. To each of these the study of this great Epistle is corrective. We are taught that our Lord's death was a Sacrifice. We are taught also that we have passed from the realm of shadows into that of realities. These chapters are altogether inadequate for the treatment of so vast a theme, but such as they are, they are sent forth, in dependence on the Divine Blessing, in the fervent hope that they may serve to make more clear and plain to those who would find and enter it, the Way into the Holiest of all. Links ⁠https://www.youtube.com/playlist?list=PLZlTAw2GgUjPgvxjXAR9O2WkfbA7M47y8⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/youtube-playlist-index-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/matthew-henrys-main-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You will find the text on my blog at: On Down to Earth But Heavenly Minded. ⁠⁠⁠⁠⁠⁠⁠https://downtoearthbutheavenlyminded.com/⁠⁠⁠⁠⁠⁠ ⁠https://downtoearthbutheavenlyminded.com/category/the-way-into-the-holiest-by-f-b-meyer/

On Down to Earth But Heavenly Minded Podcast. The Way Into the Holiest, by F B Meyer. 35 Chapters PREFACE. This Epistle bears no name of author, or designation of church. But it needs neither. In every sentence we can detect the Authorship of the Holy Spirit, and feel that it has a message, not to one age, but to all ages, not to one community, but to the universal Church. We do not therefore discuss questions which are amply treated in every commentary, but set ourselves at once to derive those great spiritual lessons which are enshrined in these sublime words. And probably there is no better way of vindicating the authority of the Pentateuch than by showing that it lay at the basis of the teaching of the early Church, and that the Book of Leviticus especially was the seed-plot of New Testament Theology. There are two strong tendencies flowing around us in the present day: the one, to minimise the substitutionary aspect of the death of Christ; the other, to exaggerate the importance of mere outward rite. To each of these the study of this great Epistle is corrective. We are taught that our Lord's death was a Sacrifice. We are taught also that we have passed from the realm of shadows into that of realities. These chapters are altogether inadequate for the treatment of so vast a theme, but such as they are, they are sent forth, in dependence on the Divine Blessing, in the fervent hope that they may serve to make more clear and plain to those who would find and enter it, the Way into the Holiest of all. Links ⁠https://www.youtube.com/playlist?list=PLZlTAw2GgUjPgvxjXAR9O2WkfbA7M47y8⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/youtube-playlist-index-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/matthew-henrys-main-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You will find the text on my blog at: On Down to Earth But Heavenly Minded. ⁠⁠⁠⁠⁠⁠⁠https://downtoearthbutheavenlyminded.com/⁠⁠⁠⁠⁠⁠ ⁠https://downtoearthbutheavenlyminded.com/category/the-way-into-the-holiest-by-f-b-meyer/

On Down to Earth But Heavenly Minded Podcast. The Way Into the Holiest, by F B Meyer. 35 Chapters PREFACE. This Epistle bears no name of author, or designation of church. But it needs neither. In every sentence we can detect the Authorship of the Holy Spirit, and feel that it has a message, not to one age, but to all ages, not to one community, but to the universal Church. We do not therefore discuss questions which are amply treated in every commentary, but set ourselves at once to derive those great spiritual lessons which are enshrined in these sublime words. And probably there is no better way of vindicating the authority of the Pentateuch than by showing that it lay at the basis of the teaching of the early Church, and that the Book of Leviticus especially was the seed-plot of New Testament Theology. There are two strong tendencies flowing around us in the present day: the one, to minimise the substitutionary aspect of the death of Christ; the other, to exaggerate the importance of mere outward rite. To each of these the study of this great Epistle is corrective. We are taught that our Lord's death was a Sacrifice. We are taught also that we have passed from the realm of shadows into that of realities. These chapters are altogether inadequate for the treatment of so vast a theme, but such as they are, they are sent forth, in dependence on the Divine Blessing, in the fervent hope that they may serve to make more clear and plain to those who would find and enter it, the Way into the Holiest of all. Links ⁠https://www.youtube.com/playlist?list=PLZlTAw2GgUjPgvxjXAR9O2WkfbA7M47y8⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/youtube-playlist-index-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/matthew-henrys-main-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You will find the text on my blog at: On Down to Earth But Heavenly Minded. ⁠⁠⁠⁠⁠⁠⁠https://downtoearthbutheavenlyminded.com/⁠⁠⁠⁠⁠⁠ ⁠https://downtoearthbutheavenlyminded.com/category/the-way-into-the-holiest-by-f-b-meyer/

On Down to Earth But Heavenly Minded Podcast. The Way Into the Holiest, by F B Meyer. 35 Chapters PREFACE. This Epistle bears no name of author, or designation of church. But it needs neither. In every sentence we can detect the Authorship of the Holy Spirit, and feel that it has a message, not to one age, but to all ages, not to one community, but to the universal Church. We do not therefore discuss questions which are amply treated in every commentary, but set ourselves at once to derive those great spiritual lessons which are enshrined in these sublime words. And probably there is no better way of vindicating the authority of the Pentateuch than by showing that it lay at the basis of the teaching of the early Church, and that the Book of Leviticus especially was the seed-plot of New Testament Theology. There are two strong tendencies flowing around us in the present day: the one, to minimise the substitutionary aspect of the death of Christ; the other, to exaggerate the importance of mere outward rite. To each of these the study of this great Epistle is corrective. We are taught that our Lord's death was a Sacrifice. We are taught also that we have passed from the realm of shadows into that of realities. These chapters are altogether inadequate for the treatment of so vast a theme, but such as they are, they are sent forth, in dependence on the Divine Blessing, in the fervent hope that they may serve to make more clear and plain to those who would find and enter it, the Way into the Holiest of all. Links ⁠https://www.youtube.com/playlist?list=PLZlTAw2GgUjPgvxjXAR9O2WkfbA7M47y8⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/youtube-playlist-index-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.hiawathabible.org/matthew-henrys-main-page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You will find the text on my blog at: On Down to Earth But Heavenly Minded. ⁠⁠⁠⁠⁠⁠⁠https://downtoearthbutheavenlyminded.com/⁠⁠⁠⁠⁠⁠ ⁠https://downtoearthbutheavenlyminded.com/category/the-way-into-the-holiest-by-f-b-meyer/

Guest Rev. Dr. James Voelz joins host Elizabeth Pittman on the first episode of season 5 of The Concordia Publishing House Podcast. Dr. Voelz is the author of two volumes of the Concordia Commentary series on the Gospel of Mark. During the episode, Dr. Voelz shares an overview of Mark as well as some of the linguistic themes and the grammatical ideas that make Mark unique. Get a copy of each of Dr. Voelz's Concordia Commentary editions on Mark by visiting cph.org.  Show NotesUnpack the richness of the Law and Gospel of Mark during this episode with guest Rev. Dr. James Voelz. Listen now as Dr. Voelz dives into the unique Gospel of Mark and uncovers the relationship between Mark and the other Gospels. Listeners will get an overview of the book itself, insight into how Mark is written, the speed at which this Gospel is written, what stories are covered, and a look into linguistic themes throughout the chapters. Questions-        How was your time at the Society of Biblical Literature and how were your Commentaries received there?-        Let's talk about Mark as a Gospel and its significance. Give us an overview of this Gospel. -        How is it different than the other Gospel accounts?-        Talk about your oral presentation of Mark and your part in memorizing this Gospel. About the GuestRev. Dr. James Voelz is the Dr. Jack Dean Kingsbury Professor of New Testament Theology at Concordia Seminary, St. Louis. A faculty member since 1989, he is a graduate professor of Exegetical Theology. He has also served as chair of the Department of Exegetical Theology (2013–15), dean of the faculty (2006–10) and dean of the Graduate School (1996–2002).

Season Two. Episode Eight. From Russia With Love. Hosts Dirk and Brooke talk with Oleg Yakimenko about his gospel ministry in Russia and his ongoing work with EEM.  Oleg joined EEM in 2013 as the National Coordinator for Russia and Belarus. Now, Oleg coordinates the EEM work in Russia and the countries of Central Asia and Transcaucasia. He has Master's degrees in Teaching and Translation of English and German Languages and in New Testament Theology. Oleg obeyed the Gospel in 1993 and is passionate about spreading God's Word. In 1997, Oleg moved from Eastern Ukraine to Russia and worked as an Evangelist with the local church of Christ in St. Petersburg. Oleg is married to his wife Natasha, and they have two adult sons and two grandchildren. Learn more about Oleg's ministry. Every story is a living example of Isaiah 55:11.  To learn how you can partner with us to provide God's Word, go to: ⁠⁠⁠⁠⁠⁠EEM.ORG⁠ Follow us on: ⁠PRAY.COM⁠

     In the NT, God the Holy Spirit took on a new ministry after Jesus returned to heaven (John 16:7-15; cf., Acts 1:6-8; 2:1-4; 15:7-9). Part of His ministry is to believers, and part is to unbelievers. Concerning the Spirit's ministry to believers, Jesus said, “I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you” (John 16:7). The Helper is the Holy Spirit, whom Jesus will send (future tense of the Greek verb pempo) to believers. The Spirit's work in Christians would be multifaceted and would relate to their sanctification and godly influence in a fallen world. After Pentecost (Acts 2), God the Holy Spirit would work in and through His church to other Christians, to help with their sanctification, and to unbelievers, to share the gospel of grace that they might be saved. Wiersbe states: "The Holy Spirit does not minister in a vacuum. Just as the Son of God had to have a body in order to do His work on earth, so the Spirit of God needs a body to accomplish His ministries; and that body is the church. Our bodies are His tools and temples, and He wants to use us to glorify Christ and to witness to a lost world."[1]      This is very encouraging, because Christians know that God the Holy Spirit is working through them to help lead the lost to Christ. But there is also a special work the Holy Spirit is doing in the hearts of unbelievers to help prepare them to turn to Christ as Savior. Concerning this special work, Jesus said, “And He, when He comes, will convict the world concerning sin and righteousness and judgment” (John 16:8). Jesus' statement about the Holy Spirit is in the future tense (He will convict), which implies the Spirit's special ministry was not active at the time Jesus uttered His statement. This special convicting ministry would be inaugurated on the day of Pentecost. The word convict translates the Greek word elegcho (ἐλέγχω), which means, “to bring a person to the point of recognizing wrongdoing, convict, [or] convince someone of something.”[2] Jesus said the Spirit's convincing work would fall into three areas: 1) “concerning sin, because they do not believe in Me” (John 16:9), 2) “concerning righteousness, because I go to the Father and you no longer see Me” (John 16:10), and 3) “concerning judgment, because the ruler of this world has been judged” (John 16:11). Let's look at these in order. The Sin of Unbelief      The sin mentioned by Jesus in John 16:8 does not refer to a catalogue of sins one might be guilty of (i.e., lust, greed, worry, gossip, stealing, etc.), but rather, one specific sin, which is unbelief, as Jesus said, “because they do not believe in Me” (John 16:9). The word for sin is hamartia (ἁμαρτία), which in Jesus' statement is a singular noun that refers to a specific crime; namely, unbelief. Sylva notes, “Here sin is unbelief. Jesus faces people with a decision for or against himself: by belief or unbelief a person decides either for life or for death (John 8:24; 9:41; 16:8–9).”[3] There is only one sin that keeps a person out of heaven, and that's the sin of unbelief. Wiersbe states: "The Holy Spirit convicts the world of one particular sin, the sin of unbelief. The law of God and the conscience of man will convict the sinner of his sins (plural) specifically; but it is the work of the Spirit, through the witness of the believers, to expose the unbelief of the lost world. After all, it is unbelief that condemns the lost sinner (John 3:18–21), not the committing of individual sins. A person could “clean up his life” and quit his or her bad habits and still be lost and go to hell."[4]      The Spirit always performs His work perfectly in the hearts of the lost, but because people have volition, and their hearts are corrupt, the vast majority of people suppress His message (Matt 7:13-14; John 5:39-40; Rom 1:18-32). Only the Holy Spirit can reveal to the human heart the truth about Jesus, as well as the truth about their sin of unbelief. To suppress the Spirit's work about Jesus as the Son of God and Savior is the greatest of sins possible, as well as the most fatal sin that forever condemns a person to hell. Lightner states: "Apart from God the Father there would have been no plan of salvation. Without God the Son there would have been no provision for salvation. Apart from the work of God the Spirit there would be no application of this great salvation to man's needs. It is the third member of the Godhead who procures salvation for all who believe."[5] The Righteousness of Jesus      God alone sets the standard for righteousness, not people. Divine righteousness may be defined as the intrinsic, immutable, moral perfection of God, from which He commands all things, in heaven and earth, and declares as just that which conforms to His righteousness and as sinful that which deviates. Borchert is correct when he states, “Humanity is not in control either of the future or of setting the standards for life. That is the work of God.”[6] And Merrill C. Tenney states, “Apart from a standard of righteousness, there can be no sin; and there must be an awareness of the holiness of God before a person will realize his own deficiency.”[7] Though Jesus was rejected and treated as a criminal, God the Father declared Him righteous and welcomed Him to heaven, His natural home. Jesus is “the Holy and Righteous One” (Acts 3:14), and throughout His life “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), “committed no sin” (1 Pet 2:22), and in whom “there is no sin” (1 John 3:5). The rejection and crucifixion of Jesus was the greatest miscarriage of justice in the history of the human race. Jesus said those who rejected and crucified Him would “rejoice” (John 16:20), but as Borchert notes, “their rejoicing at being finished with Jesus turned out to be the rejoicing of the damned.”[8] William Hendriksen offers the following insights: "The world, represented by the Jews, was about to crucify Jesus. It was going to say, “He ought to die” (John 19:7); hence, in the name of righteousness it was going to put him to death. It proclaimed aloud that he was anything but righteous. It treated him as an evil-doer (John 18:30). But the exact opposite was the truth. Though rejected by the world, he was welcomed by the Father, welcomed home via the cross, the cross which led to the crown…By means of the resurrection the Father would place the stamp of His approval upon His life and work (Acts 2:22, 23, 33; Rom 1:4). He, the very One whom the world had branded as unrighteous, would by means of His victorious going to the Father be marked as the Righteous One (8:46; Acts 3:14; 7:52; 2 Cor 5:21; 1 Pet 3:18; 1 John 2:1; and cf., Luke 23:47). Thus, the world would be convicted with respect to righteousness."[9]      Christians do not need to struggle to convince people about the perfect righteousness of Christ, nor of the sinner's failed righteousness before a holy God. They need only to communicate the biblical truth about Christ and fallen humanity, and leave the Spirit to do what only He can do, to convince them of the truth about Christ as the only Savior of mankind. If unbelievers suppresses the work of the Holy Spirit in their hearts, then no amount of reasoning or argumentation on the part of Christians will advance the gospel even one inch. The Judgment of the Ruler of this World      A third area where the Holy Spirit is working in the hearts of unbelievers concerns judgment, “because the ruler of this world has been judged” (John 16:11). Satan has been judged and found guilty before God. This means that Satan and his world-system is condemned. Being the ruler of this world, Satan naturally rules in the hearts of all unbelievers. Three times Jesus referred to Satan as “the ruler of this world” (John 12:31; 14:30; 16:11). Other passages of Scripture call Satan “the god of this world” (2 Cor 4:4), and “the prince of the power of the air” (Eph 2:2), informing us “that the whole world lies in the power of the evil one” (1 John 5:19). Satan rules as a tyrant who has “weakened the nations” (Isa 14:12), and currently “deceives the whole world” (Rev 12:9). Satan continues to attack God's people today (1 Pet 5:8), practices deception (2 Cor 11:13-15), and has well developed strategies of warfare (Eph 6:10-12). Furthermore, humanity is living in an “evil age” (Gal 1:4), under “the dominion of Satan” (Acts 26:18), whose sphere of influence is called “the domain of darkness” (Col 1:13). But Satan has been judged and his punishment is pending execution. Furthermore, those who side with Satan in this life will be judged with him in eternity. According to Ryrie, “At the cross, Christ triumphed over Satan, serving notice on unbelievers of their judgment to come.”[10] Radmacher notes, “Satan was judged at the Cross, and the Holy Spirit would convince people of the judgment to come. Satan has been judged, so all who side with him will be judged with him. There is no room for neutrality. A person is either a child of God or a child of the devil.”[11] Merrill Tenney states: "To convince any unbeliever of sin, righteousness, and judgment is beyond human ability. It may be possible to fix upon him the guilt of some specific sin if there is sufficient evidence to bring him before a jury; but to make him acknowledge the deeper fact, that he is a sinner, evil at heart, and deserving of punishment because he has not believed in Christ, is quite another matter. To bring a man to some standard of ethics is not too difficult; for almost every person has ideals that coincide with the moral law at some point. To create in him the humiliating consciousness that his self-righteousness is as filthy rags in comparison with the spotless linen of the righteousness of God cannot be effected by ordinary persuasion. Many believe in a general law of retribution; but it is almost impossible to convince them that they already stand condemned. Only the power of the Holy Spirit, working from within, can bring about that profound conviction which leads to repentance. The Spirit anticipates and makes effective the ministry of the disciples in carrying the message to unbelievers."[12] Dr. Steven R. Cook   [1] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 362. [2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 315. [3] Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 260. [4] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1, 362. [5] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review (Grand Rapids, MI: Kregel Publications, 1995), 196. [6] Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 167. [7] Merrill C. Tenney, “John,” in The Expositor's Bible Commentary: John and Acts, ed. Frank E. Gaebelein, vol. 9 (Grand Rapids, MI: Zondervan Publishing House, 1981), 157. [8] Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 167. [9] William Hendriksen and Simon J. Kistemaker, Exposition of the Gospel According to John, vol. 2, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 326. [10] Charles Caldwell Ryrie, Ryrie Study Bible: New American Standard Bible, 1995 Update, Expanded ed. (Chicago: Moody Press, 1995), 1712. [11] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1350. [12] Merrill C. Tenney, John: The Gospel of Belief, The New International Commentary on the Old and New Testament (Grand Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co., 1976), 237.

Jesus' Humility      It is only natural that the subject of Jesus' humility be discussed after examining His position as the Suffering Servant. W. H. Griffith Thomas notes: "In the Old Testament our Lord is called “the Servant of Jehovah,” and in the New Testament He is described as having taken “the form of a servant.” In order to do the will of God and redeem mankind, it was necessary for Him to humble Himself and become a “Servant,” so that along the pathway of service He might come to that Cross which was at once the exemplification of devoted duty, redeeming grace, and Divine love."[1]      Matthew records Jesus' mental attitude of humility when He said, “Take My yoke upon you and learn from Me, for I am gentle and humble in heart” (Matt 11:29). The word humble translates the Greek adjective tapeinos (ταπεινός), which denotes being “lowly, undistinguished, of no account.”[2] Jesus' mental attitude of humility was in contrast with that of the world which regards the virtue of humility in a negative way. Moisés Silva notes, “In the Greek world, with its anthropocentric approach, lowliness is looked on as shameful, to be avoided and overcome by act and thought. In the NT, with its theocentric perspective, the words are used to describe our relationship with God and its effect on how we treat fellow human beings.”[3] For Jesus, being humble meant He was more concerned with doing the Father's will than that of the world around Him, or even His own will (Luke 22:42). And there was no greater act of humility than Jesus being obedient to the point of death on the cross. Paul wrote that Jesus “humbled Himself by becoming obedient to the point of death, even death on a cross” (Phil 2:8). Wiersbe states, “His was not the death of a martyr but the death of a Savior. He willingly laid down His life for the sins of the world.”[4] Homer Kent notes, “He was so committed to the Father's plan that he obeyed it even as far as death (Heb 5:8). Nor was this all, for it was no ordinary death, but the disgraceful death by crucifixion, a death not allowed for Roman citizens, and to Jews indicative of the curse of God (Deut 21:23; Gal 3:13).”[5] And Earl Radmacher comments: "Jesus came to the earth with the identity of a man. Here the word appearance points to the external characteristics of Jesus: He had the bearing, actions, and manners of a man. He humbled Himself: Jesus willingly took the role of a servant; no one forced Him to do it. Obedient: Although He never sinned and did not deserve to die, He chose to die so that the sins of the world could be charged to His account. Subsequently He could credit His righteousness to the account of all who believe in Him (2 Cor 5:21; Gal 1:4)."[6]      As stated before, Jesus was not forced to go to the cross, but willingly went to the cross and bore our sin (Isa 53:4-11; John 10:17-18; 1 Pet 2:24). As God, He could have avoided the cross altogether, or even stepped down from the cross if He'd wanted. Jesus died on a cross to accomplish the Father's will. To be an atoning sacrifice for our sins, so that we could receive forgiveness and eternal life and enjoy heaven forever with Him. His being humble to the point of death was for our wellbeing. He died for us, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18). Walvoord notes: "No one else has ever come from infinite heights of glory to such a shameful death. If there had been a better way or another way by which the sin of the whole world could have been taken away, surely God would not have required His beloved Son to submit to such a death. This was the only way. There had to be a perfect sacrifice, an atonement of infinite value. This could be accomplished only by a person who was both God and man, who was without sin and yet was truly a man representing the human race. No other could take the place of Christ, no act of devotion, however unselfish, no act of ordinary man, however courageous, for  sin. As we contemplate the mind of Christ which made Him willing to die on the cross, we must realize that if Christ had not died men would still be in their sins with a hopeless eternity and facing just as certain a judgment as that which is the lot of the lost angels who know nothing of salvation."[7] Jesus' Sinless Life      The record of Scripture is that Jesus “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), “committed no sin” (1 Pet 2:22), and in whom “there is no sin” (1 John 3:5). But why was the sinless humanity of Jesus necessary? The biblical teaching is that all mankind is sinful and separated from God (Rom 3:10-23). We are sinners in Adam (Rom 5:12; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; 13:12-14), and sinners by choice (Isa 59:2; Jam 1:14-15). Because of our fallen sinful state, we are completely helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3), and good works have no saving merit before God (Isa 64:6; Rom 4:4-5; Eph 2:8-9; Tit 3:5). Being completely sinless, Jesus was qualified to go the cross as “a lamb unblemished and spotless” (1 Pet 1:19) and die a substitutionary death in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18). Charles Lee Feinberg states, “Though tempted in all points as we are, He was nevertheless without sin (Heb 4:15); indeed, we are told, He was holy, harmless, undefiled, and separate from sinners (Heb 7:26). In short, the combined testimony of Scripture reveals that in Him is no sin (1 John 3:5).”[8] According to R. B. Thieme Jr.: "As true humanity living on earth, Christ was free from all three categories of human sinfulness: the sin nature, Adam's original sin, and personal sins. The first two categories were eliminated from our Lord's life through the virgin birth, but personal sin remained an issue throughout the Incarnation. Scripture confirms that our Lord can “sympathize with our weaknesses,” because He “has been tempted in all things as we are, yet without sin” (Heb 4:15). The temptation to personal sin did not come from within, because the humanity of Christ had no inherent sin nature. He did, however, receive temptation from outside His person—even being tempted by Satan himself…By constantly relying on the provisions of the spiritual life (the same provisions available to us), Jesus Christ was able to resist every temptation and remain perfect (1 John 3:3, 5)."[9]      Sinners need salvation, but cannot save themselves, nor can they save another. All are trapped in sin and utterly helpless to change their condition. But God the Son did what we cannot do for ourselves. He obeyed the Father and stepped into time and space, taking true and sinless humanity to Himself, and living a perfect life before the Father. Then, at a point in time, He surrendered Himself to the cross and died a penal substitutionary death on behalf of all humanity, bearing the wrath of God in their place. Then He was placed in a grave and rose again to life on the third day, never to die again. The benefits of the cross are applied to those who come to Jesus with the empty hands of faith, believing He died for them, was buried, and raised again on the third day. When they place their faith in Him as Savior, they have forgiveness of sins and eternal life. This is given freely by grace. R. B. Thieme Jr. states: Every human being needs to be saved, because everyone enters this world in a state of spiritual death, total depravity, and total separation from God. Because man is born hopelessly lost from God and helpless to do anything about it, God, in His grace, designed a perfect plan to reconcile man to Himself. God the Son took the burden of responsibility: He became true humanity and remained sinless so that He could be judged for the sins of the world (1 Pet 3:18). While Jesus Christ hung on the cross, God the Father poured the full wrath of His justice upon the Son He loved so perfectly (Matt 27:46; Rom 5:8–10; 2 Cor 5:21). Christ “bore our sins in His body” (1 Pet 2:24) and took the punishment in our place. God's righteous standard approved of Jesus' sacrifice as payment for all human sins.[10] Dr. Steven R. Cook   [1] W. H. Griffith Thomas, The Christian Life and How to Live It (Chicago: The Bible Institute Colportage Association, 1919), 59–60. [2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 989. [3] Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 452. [4] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 75. [5] Homer A. Kent Jr., “Philippians,” in The Expositor's Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 124. [6] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1550–1551. [7] John F. Walvoord, To Live Is Christ (Galaxie Software, 2007), 45. [8] Charles Lee Feinberg, “The Hypostatic Union,” Bibliotheca Sacra 92 (1935): 423. [9] Robert B. Thieme, Jr. “Impeccability of Christ”,  Thieme's Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 135. [10] Robert B. Thieme, Jr. “Salvation”,  Thieme's Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 232.

This week I'm delighted to welcome Dr. Yarbrough back to the podcast. Dr. Yarbrough joined us for a Q&A at Midwestern Seminary this past Spring. Dr. Yarbrough serves as Professor of New Testament at Covenant Theological Seminary in St. Louis, Mo. He is an accomplished scholar having published many works including his contribution to the ESV Expository Commentary on Romans, Clash of Visions: Populism and Elitism in New Testament Theology, and many more including his Baker Exegetical Commentary on 1-3 John.

Saved from God's wrath      Being saved from God's wrath means we will never experience eternal separation from Him in the lake of fire. John wrote, “He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him” (John 3:36). And Paul said, “having now been justified by His blood, we shall be saved from the wrath of God through Him” (Rom 5:9). Also, When writing to the Christians at Thessalonica, Paul assured them they would be saved “from the wrath to come” (1 Th 1:10). This last verse could refer to the eternal wrath all unbelievers will experience because they have rejected Christ as their Savior, which is the lake of fire (Rev 20:15). However, it could also refer to the wrath of the Tribulation (Rev 6-18), whereby God will judge the world after the rapture of the church (1 Cor 15:51-53; 1 Th 4:13-18). Christians living in the dispensation of the church age will be spared from both forms of God's wrath, so there is no need to be concerned with this. Saved from Satan's domain of darkness      As Christians, we are also saved from “from the dominion of Satan to God” (Act 26:18), and transferred from Satan's “domain of darkness” (Col 1:13a) into “the kingdom of His beloved Son” (Col 1:13b). This transference happens at the moment of faith in Christ and is a spiritual reality that is true for all Christians. The kingdom of Christ mentioned here does not refer to the future eschatological kingdom that will come, in which Jesus, a biological descendant of David, is prophesied to rule over the world in righteousness.[1] Rather, it refers to the current spiritual kingdom where God rules in the hearts of His people. Concerning this passage, Ryrie states, “It refers to the kingdom into which all believers have been placed (Col 1:13), and it is entered by the new birth. The Ruler is Christ; in this concept of the kingdom He rules over believers only; and the relationship exists now.”[2] And Fruchtenbaum adds, “The Spiritual Kingdom is composed of all believers, and only believers, of all time. The means of entering this Kingdom is by regeneration by the Holy Spirit. In the present age, from Acts two until the Rapture, the Spiritual Kingdom and the Church are synonymous, but only during the period between Acts two and the Rapture.”[3] Saved from the coming tribulation      Jesus, when speaking to the church at Philadelphia, said, “Because you have kept the word of My perseverance, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell on the earth” (Rev 3:10). The hour of testing here refers to the time of the future Tribulation that follows the rapture of the church. Robert Thomas affirms this, saying, the hour of trial refers to “the future period of trouble just before Christ's personal return to earth.”[4] Charles Ryrie adds, “The promise of Revelation 3:10 not only guarantees being kept from the trials of the Tribulation period but being kept from the time period of the Tribulation. The promise is not, “I will keep you from the trials.” It is, “I will also keep you from the hour of trial” (NIV).”[5] Fruchtenbaum states: "In this passage, the Church is promised to be kept from the period of trial that is about to fall upon the whole earth. In the context of the Book of Revelation, it is the Tribulation found in chapters 6–19 that is this period of trial that is to fall upon the whole earth. It is from this period of trial that the Church is to be kept. This verse does not say that the Church will be merely kept safe during the trial, but it will be kept from the very hour of the trial, that is, from the very time of it."[6] Saved from hell      Scripture reveals we are saved from hell. Jesus talked about hell (Matt 5:22, 29-30; 10:28; 18:9; 23:15, 33), saying, “Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell” (Matt 10:28). The word hell translates the Greek word Gehenna (12x in the NT), which means “a place of fire.”[7] Biblically, it is a place of eternal torment. Moisés Sylva notes, “Gehenna is elsewhere referred to by such phrases as ‘the blazing furnace' (Matt 13:42, 50), ‘the eternal fire' (Matt 25:41), and ‘the fiery lake' (Rev 19:20 et al.). Gehenna is distinguished from Hades, which evidently houses the souls of the dead before the last judgment; indeed, Hades along with death will be thrown into the lake of fire (Rev 20:14).”[8]      Hell is that final place of suffering where all unbelievers go. Speaking to unbelievers at the end of the Tribulation, Jesus said, “Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels” (Matt 25:41), and of them He said, “These will go away into eternal punishment, but the righteous into eternal life” (Matt 25:46). John tells us, “if anyone's name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15). Concerning hell, J. I. Packer wrote: It is thought of as a place of fire and darkness (Jude 7, 13), of weeping and grinding of teeth (Matt 8:12; 13:42, 50; 22:13; 24:51; 25:30), of destruction (2 Th 1:7–9; 2 Pet 3:7; 1 Th 5:3), and of torment (Rev 20:10; Luke 16:23)—in other words, of total distress and misery. If, as it seems, these terms are symbolic rather than literal (fire and darkness would be mutually exclusive in literal terms), we may be sure that the reality, which is beyond our imagining, exceeds the symbol in dreadfulness. New Testament teaching about hell is meant to appall us and strike us dumb with horror, assuring us that, as heaven will be better than we could dream, so hell will be worse than we can conceive. Such are the issues of eternity, which need now to be realistically faced.[9] What about those who never hear the gospel?      Someone might say, “What about those who never hear the gospel message about Jesus? Are they condemned to hell?” The Bible reveals that God is “the Judge of all the earth” (Gen 18:25; Psa 58:11), that He “is a righteous judge” (Psa 7:11), and is “righteous in all His ways” (Psa 145:17a). This means God is absolutely fair to everyone, and no one will go to hell who did not choose it.      God has revealed Himself to everyone. In a general sense, He has made Himself known through His creation. Knowledge of God's existence is clearly revealed through His creation.[10] David wrote, “The heavens are telling of the glory of God; and their expanse is declaring the work of His hands. 2 Day to day pours forth speech, and night to night reveals knowledge” (Psa 19:1-2). God is declared and revealed through His creation, much like a painter is revealed through a masterpiece painting. The apostle Paul wrote of God's wrath which is revealed toward those who reject Him after they come to the know about Him through His creation. Paul wrote, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, 19 because that which is known about God is evident within them; for God made it evident to them” (Rom 1:18-19). There's nothing wrong with God's revelation of Himself through his creation. The problem lies in people “who suppress the truth in unrighteousness” (Rom 1:18b). Furthermore, God has made Himself known “within them”, which means that each person with normal mental capacity intuitively knows that God exists. In theology, we call this the sensus divinitatis, or sense of the divine. Paul continues his line of reasoning, saying, “For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse” (Rom 1:20). Those who reject God after becoming aware of Him, are held morally responsible and are “without excuse” for their choices before a holy and righteous God who will hold them accountable. Robert Mounce states: Seeing the beauty and complexity of creation carries with it the responsibility of acknowledging the Creator both as powerful and as living above the natural order. Disbelief requires an act of rebellion against common sense. It displays fallen humanity's fatal bias against God. Although the created order cannot force a person to believe, it does leave the recipient responsible for not believing.[11]      Of those who are negative to God, three times it is written that He “gave them over” to “the lusts of their hearts” (Rom 1:24), and “to degrading passions” (Rom 1:26), and “to a depraved mind, to do those things which are not proper” (Rom 1:28). Once God permits a person to operate by his sinful passions, that person is given a measure of freedom to live as he wants, but not without consequence, both in time and eternity.      If someone is positive and wants to know God personally, then He will make certain that person receives gospel revelation in order to be saved. If the person goes negative and does not want to know Him, then God—who is no bully—will let that person go his own way, but will hold him accountable for his decision. For those who are negative to God and reject Him after coming to know about Him through His creation, that rejection is sufficient to condemn that soul forever. The only heaven they will ever know—if we can call it heaven—is the life they'll enjoy in this world during their fleeting time on earth. But after they die, all unbelievers will suffer for eternity in hell, forever separated from God, with no hope of their situation changing. Robert W. Yarbrough states: Jesus spoke repeatedly of ‘the fire of hell' (Matt 5:22) and ‘eternal fire' (Matt 18:8). He urged his followers, ‘Fear him who, after the killing of the body, has power to throw you into hell' (Luke 12:5). The double-edged nature of Jesus' ministry is well summarized in John 3:36: “Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God's wrath remains on him.” Those who reject God's righteousness become targets of his wrath (Rom 1:18, 24, 26, 28; Eph 5:6; Col 3:6; Heb 10:26–31; Rev 19:11–21).[12]      Those who spend eternity in hell are there by choice and not by chance. According to J. I. Packer, “Scripture sees hell as self-chosen; those in hell will realize that they sentenced themselves to it by loving darkness rather than light, choosing not to have their Creator as their Lord, preferring self-indulgent sin to self-denying righteousness, and (if they encountered the gospel) rejecting Jesus rather than coming to Him (John 3:18–21; Rom 1:18, 24, 26, 28, 32; 2:8; 2 Th 2:9–11).”[13]      Those who stand before the great white throne for judgement (Rev 20:11) will know the One who is sitting on that throne, and they will know they are there to be judged for their sins. Not a single person will ask, “Who are you?” For they will all know Who He is, and that they are there to face judgment for eternity. All this is avoidable if one will only acknowledge God and respond positively to the gospel of grace and believe in Christ as Savior. One needs only to believe in Christ as Savior to avoid eternity in hell. God has made a way for all to be saved, so if any are not, it's by their choice and not because there was no divine provision available. When one turns to Christ as Savior, he has forgiveness of sins (Eph 1:7) and eternal life (John 3:16; 10:28). These have their names written “in the Lamb's book of life” (Rev 21:27). But the opposite is true, for “if anyone's name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15). Dr. Steven R. Cook   [1] The Lord focused specifically on David, promising that one of his descendants would rule forever (2 Sam 7:16; Psa 89:3-4, 34-37; Jer 23:5-6; 33:14-15). This descendant would be a righteous king (Isa 9:6-7; 11:1-9; Jer 23:5-6; 33:14-18), and his kingdom will last forever (Dan 2:44; 7:13-14; 1 Cor. 15:24). Jesus is identified as that king (Luke 1:30-33). When Jesus came, He repeatedly offered the earthly kingdom to Israel (Matt 3:1-2; 4:17; 10:5-7), a literal kingdom that was future (Matt 6:10; Luke 19:11; Acts 1:3-6). But they rejected Him and His offer (Matt 11:20; 12:14; Mark 15:12-15; John 19:15); therefore, the earthly kingdom was postponed for a future time (Matt 21:43; cf. Matt 19:28; 25:31; Luke 22:28-30; Acts 1:3-6; Rev 20:4-6). [2] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 461–462. [3] Arnold G. Fruchtenbaum, The Footsteps of the Messiah : A Study of the Sequence of Prophetic Events, Rev. ed. (Tustin, CA: Ariel Ministries, 2003), 663. [4] Robert L. Thomas, Revelation 1-7: An Exegetical Commentary (Chicago: Moody Publishers, 1992), 284. [5] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 563–564. [6] Arnold G. Fruchtenbaum, The Footsteps of the Messiah : A Study of the Sequence of Prophetic Events, Rev. ed. (Tustin, CA: Ariel Ministries, 2003), 153. [7] Moisés Silva, ed., “Gehenna” New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 548. [8] Moisés Silva, ed., “Gehenna” New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 548. [9] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs (Wheaton, IL: Tyndale House, 1993), 261–262. [10] God has also revealed Himself in special ways in the person of Christ (John 1:18; Heb 1:1-3), through the Scriptures (Luke 16:31), and through the lives of His people (Matt 5:16). However, if the unbeliever goes negative at the moment of God consciousness, he/she may never know anything more about God through special revelation, as He is under no obligation to reveal Himself further.  [11] Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 78. [12] R. W. Yarbrough, “Atonement,” in New Dictionary of Biblical Theology, ed. T. Desmond Alexander and Brian S. Rosner, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 390. [13] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs (Wheaton, IL: Tyndale House, 1993), 262–263.

In this episode of the Thoughtful Entrepreneur, your host Josh Elledge speaks with the Founder of Encore Professionals Group, Chris Fontanella. Due to rising vendor management systems, Chris discussed the transformation of recruiting from a relational to a transactional sphere. He emphasized the importance of maintaining a relational component to find the perfect job fit. The attitude was another primary emphasis, with Chris urging the necessity of having the right mindset and the willingness to work hard to achieve one's goals. Ambition alone isn't enough; a relentless determination to bridge the gap between current standing and desired position is vital. Chris also pointed to the value of LinkedIn as a networking platform and connection to the marketplace. He cautioned against over-communication, encouraging balance to create meaningful connections. These strategies promote career growth and development, emphasizing the relational nature of professional success.About Chris Fontanella:Chris Fontanella, the founder of Encore Professional Group, leverages his unique background in theology and staffing to offer specialized placement services for accounting and finance professionals. He graduated from Oral Roberts University with a BA in New Testament Theology, later acquiring a MA in Theological Studies from Fuller Theological Seminary. Transitioning from ministry to the staffing industry, Fontanella uses his eclectic experience to help individuals thrive in their careers. He is a published author, having penned three books, including "Against the Grain," "Jump-Start Your Career," and "Tune Up Your Career," which provide insightful tips for business and personal success. His firm stands out in the industry, reflecting his unconventional journey and keen understanding of the professional realm.About Encore Professionals Group: Encore Professional Group is a distinguished firm known for its specialized consulting and executive search services in accounting, finance, audit, and information technology. The firm's mission is to establish and nurture enduring relationships with candidates seeking career opportunities and clients needing tailored solutions. Encore Professional Group bridges the gap between professionals and companies by focusing on this dual mission, leveraging its industry-specific knowledge to create mutually beneficial partnerships. The group's commitment to long-term success and satisfaction sets it apart in the competitive staffing industry. Apply to be a Guest on The Thoughtful Entrepreneur: https://go.upmyinfluence.com/podcast-guestLinks Mentioned in this Episode:Want to learn more? Check out Encore Professionals Group website at

Danilo Santa Terra is a leading voice for Reformed theology in Brazil. He presently serves as auxiliary pastor of Calvary Covenant Church and the theological director of the Defense of the Gospel Missionary Society. Formerly he served as superintendent of the William Carey Christian Classical School, and was a lawyer with the Faculdade de Direito de Franca, Brazil. He holds degrees in Graduate Studies on New Testament Theology and a ThM on Pastoral Theology from the Faculdade Batista do Parana, Brazil, and is presently a DMin student at Puritan Reformed Theological Seminary in Grand Rapids, MI. More information about Danilo's work and ministry can be found at https://defesadoevangelho.com.br/ and https://conferenciaoldschool.com.br/. Dr. Tavis Bohlinger (⁠⁠⁠⁠@tavisbohlinger⁠⁠⁠⁠) is the host/producer of The Modern Puritan Podcast, and Director of Media at ⁠⁠Reformation Heritage Books⁠⁠ in Grand Rapids, MI. He was associate producer and cinematographer for the feature-length documentary, “⁠⁠Revival: The Work of God⁠⁠,” and he has earned accolades for his ⁠⁠documentary photography⁠⁠ work on autism. Tavis is a Navy veteran, a graduate of the United States Naval Academy, and he holds an MDiv from The Masters Seminary and both a Masters and PhD from Durham University in Biblical Studies. The Modern Puritan podcast is a production of Reformation Heritage Books, the premier publisher of Puritan, Reformed, experiential Christian literature worldwide. Visit ⁠⁠⁠⁠⁠heritagebooks.org⁠⁠⁠⁠⁠ for more information about our ministry and to browse our extensive catalogue of exceptional resources for every Christian, young and old. *We are honored to part of the ⁠⁠Confessional Podcast Network⁠⁠, an online directory of trustworthy, confessional/Reformed podcasts. --- Support this podcast: https://podcasters.spotify.com/pod/show/modernpuritan/support

Northwest Bible Church – July 9, 2023 – 1 Thess. – Alan Conner 1 Thess. 4:13-18 The Timing of the Rapture Intro A. THE WORD “RAPTURE” (1 Thess. 4:17). 1. The English word “rapture” comes from the Latin Vulgate's rapere. 2. The pretribulation view of the rapture. B. THE TIMING OF THE RAPTURE. 1. Context – nothing about a future tribulation period. a. Concern about the future of dead saints (1 Thess. 4:13, 18). b. Only tribulation mentioned for believers is present. 1:6; 2:14; 3:3-4. 2. The word to “meet” in 1 Thess. 4:17 only fits with a post trib. rapture. a. Theological Dictionary of the New Testament, ed. Kittel, 1:380. b. The Vocabulary of the Greek New Testament, by Moulton and Milligan, p. 53, c. The New International Dictionary of New Testament Theology, ed. Brown, 1:325, “The use of apantesis in 1 Thess. 4:17 is noteworthy. The ancient expression for the civic welcome of an important visitor or the triumphal entry of a new ruler into the capital city and thus to his reign is applied to Christ.” 3. Comparison with Mt. 24. Mt. 24 1 Thess. 4:13-18 Mt. 24:30 Son coming 1 Thess. 4:15 the coming of the Lord Mt. 24:30 from heaven 1 Thess. 4:16 from heaven Mt. 24:31 His angels 1 Thess. 4:16 voice of archangel Mt. 24:31 great trumpet 1 Thess. 4:16 trumpet of God Mt. 24:31 elect gathered 1 Thess. 4:17 caught up Mt. 25:6 to meet Him 1 Thess. 4:17 to meet the Lord Mt. 24:30 in clouds 1 Thess. 4:17 in clouds 4. Biblical attitude toward tribulation. EXPECT it, PREPARE FOR IT, REJOICE in it because you are BLESSED. Mt. 5:10-12; Lk. 9:24; Acts 5:40-41; Phil. 1:29; 3:10; 2 Tim. 3:12; 1 Pet. 3:14; 4:13-14; Rev. 14:12-13 Conclusion Discussion questions: How does one's view of the rapture impact their Christian lives? If the posttribulation view of the rapture is correct, how would this affect your view of suffering tribulation? See the verses under #4 above. What might be some of God's reasons for having the church go through the tribulation?

Introduction      In the previous section (Acts 4:13-31), the Sanhedrin had evaluated Peter and John (whom they regarded as uneducated men), and after asking them to leave the Council briefly, began to discuss how a noteworthy miracle had been performed in Jerusalem that was witnessed by many. The Sanhedrin were impressed by their confidence and recognized that they had been with Jesus. Despite being ordered to stop speaking about Jesus, Peter and John refused to obey and continued to preach. This shows that some acts of civil disobedience are required by God's people when the civil authorities command something that is contrary to the will of God. After Peter and John left the Council, they reported their encounter to their companions, and they all prayed together for boldness and were filled with the Holy Spirit. The place where they prayed shook, as a sign of God's approval, and they continued to speak the Word of God with confidence. Following Text “And the congregation of those who believed were of one heart and soul; and not one of them claimed that anything belonging to him was his own, but all things were common property to them” (Acts 4:32).      This newly formed group of believers experienced a radical change of heart, and Luke tells us they were of one heart and soul (καρδία καὶ ψυχὴ μία - kardia kai psuche mia). The heart (καρδία) does not refer to the physical organ, but to the “center and source of the whole inner life, with its thinking, feeling, and volition.”[1] The NT usage of the soul (ψυχὴ) is sometimes difficult to distinguish from the heart, as it too can refer to “the inner life of a person and its various faculties.”[2] When combined together, the heart and soul “denotes the common mind that caused the church to be united at the deepest human level.”[3] The result was an abandonment of self and self-interest, as “not one of them claimed that anything belonging to him was his own, but all things were common property to them.” Here we witness an outward behavior that reflects a transformed heart.       God continued to work through His apostles, as Luke tells us, “And with great power the apostles were giving testimony to the resurrection of the Lord Jesus, and abundant grace was upon them all” (Acts 4:33). The main purpose of the apostles was witnessing for Jesus. And their witness came with great power (δυνάμει μεγάλῃ dunamei megale), which, considering the context, refers to miracles God was performing through them. The miracles were not an end in themselves, but were intended to be a testimony (μαρτύριον marturion) for the Lord Jesus, specifically concerning His resurrection (ἀνάστασις anastasis) from the dead. The apostles were not pointing others to themselves, but to Jesus. True Christian ministry must always start with Jesus. And referencing only the resurrection seems to be a form of evangelistic shorthand that, by implication, assumes Jesus' death and burial. One cannot have resurrection without the former events, and when taken together, communicates the core of the gospel message.      That Jesus is here called Lord (κύριος kurios) is a reference to His divinity. The Bible presents Jesus as God. In the OT, the proper name of God is YHWH (called the tetragrammaton) and is translated LORD, using all capital letters. When the Septuagint was written around 250 B.C. (the Greek translation of the Hebrew OT) the translators chose the Greek word κύριος kurios as a suitable substitute for the Hebrew name YHWH. Though the word is sometimes used in the NT to mean sir (John 4:11; Acts 16:30), and master (Col. 3:22), it is also used to refer to the deity of Jesus Christ (compare Isa 40:3 and John 1:23; or Deut 6:16 and Matt 4:7; cf. John 20:28; Rom 10:11; Phil 2:11).      And we are told that abundant grace (χάρις τε μεγάλη charis te megale) was upon them all (Acts 4:33b). Grace generally refers to the unmerited favor or kindness that one person freely confers on another without regard to the beauty or worth of the object. Grace has more to do with the heart of the giver who blesses others from the bounty of his/her own goodness. The word grace appears 17 times in the book of Acts and commonly denotes divine enablement to perform a task, which gives success to the ones so blessed (cf., Acts  6:8; 11:23; 13:43; 14:3, 26; 15:11, 40; 18:27; 20:24, 32). God's grace took material form in the early church, as Luke tells us, “For there was not a needy person among them, for all who were owners of land or houses would sell them and bring the proceeds of the sales 35 and lay them at the apostles' feet, and they would be distributed to each as any had need” (Acts 4:34-35).      Meeting needs meant providing the basics of food and clothing. James tells us, “If a brother or sister is without clothing and in need of daily food, and one of you says to them, ‘Go in peace, be warmed and be filled,' and yet you do not give them what is necessary for their body, what use is that?” (Jam 2:15-16). Paul wrote, “If we have food and covering, with these we shall be content” (1 Tim 6:8). It's fine if God blesses us with more than these things, but we should always learn to be content with the basics (Phil 4:11-13). It is assumed in this passage that those who were in need either lacked the ability or opportunity to care for themselves. Biblically, it was expected that if one could work, they should (Deut 24:19-21). Working for food is a biblical principle, as Paul said, “if anyone is not willing to work, neither shall he eat” (2 Th 3:10). No work means no food. Of course, this assumes one has the physical and cognitive ability as well as the opportunity. Naturally, a special dispensation would be granted to those who could not help themselves because of a disability. Later, we're told the apostles were using some of the monetary gifts to help care for widows in “the daily serving of food” (Acts 6:1).      In Acts 4:34-35, we observe that God did not provide for the needy by means of supernatural acts, such as manna or money coming down from heaven to provide for them. No. God chose to meet the needs of the community of believers through His own people, whom He'd blessed greatly with material wealth. These wealthy and openhanded believers served as conduits of His grace, as they sold their land and houses that were of little personal benefit and gave it to help meet the needs of others. In this way, they were making an investment in their future, as God promises to reward such activities in the eternal state (Matt 6:2-4; 1 Cor 3:10-15). It's likely this selling of property lasted over a period of time, perhaps several months, and was limited to those who were willing to give of their resources. Meeting the needs of fellow Christians arose from a heart of compassion, not group coercion. The practice of giving to meet the needs of others was wholly voluntary. Charles Ryrie states: “Money talks!” And it did in the early church. The fellowship was strengthened and needs met by the voluntary agreement to hold things in common. This is not “Christian communism.” The sale of property was quite voluntary (Acts 4:34). The right of possession was not abolished. The community did not control the money until it had voluntarily been given to the apostles. The distribution was not made equally but according to need. These are not communistic principles. This is Christian charity in its finest display.[4]      It is not a sin to be wealthy, as God sometimes blesses His people with great riches. He certainly gave great wealth to Abraham (Gen 13:5-6), Isaac (Gen 26:12-14), Jacob (Gen 32:9-10; 33:11), Job (Job 1:1-3), David (1 Ch 29:1-5), Solomon (1 Ki 10:1-25), among others. Sometimes this wealth came suddenly, such as when God liberated the Israelites from Egyptian slavery (Deut 5:6), and persuaded the Egyptians to give His people vast amounts of silver, gold, and clothing (Ex 3:22). Afterwards, God gave His people the land of Canaan (Deut 4:1; 9:6), which included cities, houses, wells and vineyards for which they did not work (Deut 6:10-11). The Bible also gives wisdom on how to achieve wealth by hard work (Prov 28:19) and investment (Eccl 11:1-2).      It is worth nothing that in the early church, some wealthy Christians continued to own homes, which shows that the selling of property was limited to those who were willing. In acts 12 we're told about Mary, who used her home for godly purposes by opening it for Christians to gather and pray (Acts 12:12). Furthermore, Mary had a “servant-girl named Rhoda” who functioned as her maid (Acts 12:13). This implies the continued possession of wealth. In Acts 16 we're also told about a wealthy woman named Lydia who was a business owner, who was “a seller of purple fabrics” (Acts 16:14), and who later opened her home to Paul and Silas (Acts 16:40). In the Gospel of Luke, we learn there were some wealthy women who financially supported Jesus and His disciples, namely, “Mary who was called Magdalene, from whom seven demons had gone out, and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others who were contributing to their support out of their private means” (Luke 8:2-3). These did not cease to be wealthy, but used their wealth for God's purposes.      I know some whom God has gifted with great business acumen. These He has blessed with the “power to make wealth” (Deut 8:18). These same skilled men and women have been generous in their giving to help others, and in this way, have followed Paul's instruction to “those who are rich in this present world not to be conceited or to set their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy; and to do good, to be rich in good works, to be generous and ready to share” (1 Tim 6:17-18). Being wealthy can be a blessing from the Lord, but how one handles that wealth either honors or dishonors Him. And, “A good name is to be more desired than great wealth, and favor is better than silver and gold” (Prov 22:1). The healthy Christian heart is one that looks for needs in others and then seeks to meet them. Paul wrote, “Let no one seek his own good, but that of his neighbor” (1 Cor 10:24). The heart of love “does not seek its own interests” (1 Cor 13:5), but the interests of others. As God's children, “do not merely look out for your own personal interests, but also for the interests of others” (Phil 2:4).      Personally, I wonder if I lost everything I own and were reduced to the basics of food and clothing, would I be content? Would I trust the Lord, knowing and accepting that “God works all things to work together for good to those who love Him, to those who are called according to His purpose” (Rom 8:28). Would I obey the biblical directives to “Rejoice always; pray without ceasing; and in everything give thanks; for this is God's will for you in Christ Jesus” (1 Th 5:16-18). Would I “Do all things without complaining or disputing” (Phil 2:14). Would I acknowledge God's sovereignty over my life, realizing “The LORD makes poor and rich; He brings low, He also exalts” (1 Sam 2:7). And, would I praise Him, like Job who said, “Naked I came from my mother's womb, and naked I shall return there. The LORD gave and the LORD has taken away. Blessed be the name of the LORD” (Job 1:21). The truth is, “we brought nothing into the world, so we cannot take anything out of it either” (1 Tim 6:7), and it helps produce mental and emotional stability if we hold loosely the material things of this life, realizing God owns everything, and that we are but stewards of what He's provided. Meet Barnabas      In the closing verses of this pericope, Luke introduces us briefly to  Barnabas, who will play an important role in the development of the early church. Luke wrote, “Now Joseph, a Levite of Cyprian birth, who was also called Barnabas by the apostles (which translated means Son of Encouragement), and who owned a tract of land, sold it and brought the money and laid it at the apostles' feet”  (Acts 4:36-37). According to the Mosaic Law, Levites were not to own land (Num 18:20, 24); however, this seems to apply only to land in Israel. Joseph was from the island of Cyprus, and Luke tells us he “owned a tract of land” on the island.      The name Barnabas (probably from ברנבו) actually means son of a prophet. The question among some Bible scholars is how this could translate as Son of Encouragement? I think Paul helps us here when he spoke to prophets at the church of Corinth, saying, “For you can all prophesy one by one, so that all may learn and all may be encouraged” (1 Cor 14:31). The idea is that a prophet of the Lord would function as one who encouraged others to walk with the Lord and remain faithful to Him.      Concerning Barnabas' character, Luke describes him as a godly man who was noted for his encouragement and willingness to give of his own resources for the benefit of others. Here, the word encouragement translates the Greek noun παράκλησις paraklesis, which, according to BDAG, denotes “emboldening another in belief or course of action, encouragement, exhortation…[the] lifting of another's spirits.”[5]      It would seem Barnabas' life reflected what He saw and experienced in his relationship with God. In Scripture, we learn that God the Father is described as “the God of all grace” (1 Pet 5:10), Who sits upon a “throne of grace” (Heb 4:16), Who “gives grace to the afflicted” (Prov 3:34), and provides salvation “by grace” through faith in Jesus (Eph 2:8-9; cf. Acts 15:11; Rom 3:24). Jesus is said to be “full of grace and truth” (John 1:14), and the Holy Spirit is called “the Spirit of grace” (Heb 10:29). Grace (χάρις charis) is undeserved favor. It is the love, mercy, or kindness that one person freely confers upon another who does not deserve it (Matt 5:44-45; Rom 11:6; Eph 1:6; 2:1-9; 2 Tim 1:9; Tit 3:5-7). And there is nothing more powerful or encouraging than God's grace to warm and motivate His people to action. For what flows down from God to his children, when received with an open heart, will find natural outward expression to others, who will “encourage one another and build up one another” (1 Th 5:11a), and will “encourage one another day after day” (Heb 3:13a). I believe Barnabas was one who drank deeply from the well of God's grace and goodness, and being blessed and encouraged by the Lord, was motivated to do the same to others.      Barnabas' first act of encouragement was witnessed in his willingness to give of his own resources for the benefit of others; specifically, we are told he “owned a tract of land, sold it and brought the money and laid it at the apostles' feet” (Acts 4:37). Being a man of grace, he sold his property and gave it to the apostles to be used for ministry purposes. Later, in Acts, we're told that the church at Jerusalem sent Barnabas to Antioch (Acts 11:22), and “when he arrived and witnessed the grace of God” (Acts 11:23a), he “rejoiced and began to encourage them all with resolute heart to remain true to the Lord” (Acts 11:23b). Here, the word encourage translates the Greek verb παρακαλέω parakaleo, which means to “call to one's side.”[6] The picture is that of one person who comes alongside others and encourages them to accomplish a task or finish a race. In this case, it meant encouraging these Christians to press on and do God's will. Encouraging other believers “to remain true to the Lord” is what healthy encouragement looks like.      And Barnabas was pivotal to the early church as seen in other passages. For example, it was Barnabas who supported Paul shortly after his conversion, even though others had reservations about him (Acts 9:27). It was Barnabas who bridged the relationship between the church in Jerusalem and the church in Antioch (Acts 11:22). It was Barnabas who connected with Paul and formed a teaching ministry in Antioch that lasted for a year (Acts 11:25-26). It was Barnabas—along with Paul—who was entrusted to deliver a financial donation to suffering Christians in Judea (Acts 11:27-30). It was Barnabas who helped launch the first significant missionary journey into the Gentile world (Acts 13:1-4). It was Barnabas who helped resolve the first major theological issue facing the church (Acts 15:1-25). It was Barnabas who supported Mark, even after he'd failed (Acts 15:37-38), and unfortunately, his support resulted in a major conflict with Paul that resulted in their breaking fellowship for a while (Acts 15:39-41). However, from later biblical passages we know that Barnabas and Paul—men who were both known for their grace and love—reconciled their differences and were reunited in fellowship and ministry (1 Cor 9:6; Gal 2:9). Overall, Barnabas was noted as being an encourager (Acts 11:23), “a good man”, one who was “full of the Holy Spirit and of faith” (Acts 11:24), and one who “risked” his life “for the name of our Lord Jesus Christ” (Acts 15:26). Barnabas was not without his flaws; however, he possessed the qualities one would like to see in a Christian leader, as he sought to build the Christian community by means grace, love, and solid biblical instruction. Churches and Christians need people like Barnabas, who will stand with them, give them wise counsel, and encourage them in their walk with the Lord.      Though some wealthy Christians in the early church had a right attitude about wealth, and operated with humility and grace to meet the needs of fellow Christians (such as Barnabas), what follows in the next chapter reveals that some had impure hearts and suffered from approbation lust, where by deceit they sought the approval of others rather than God. These paid a heavy price for their sin. Summary of Acts 4:32-37:      The early church had a sense of Christian community within itself and those who had wealth voluntarily shared with those who were in need (Acts 4:32-37). Love was the motivation for sharing, as there was no command from heaven and no human pressure from the church leadership to give. What we see is descriptive, not prescriptive.  Passages like Acts 4:32-37 provide an ideal picture of what the church should look like in its everyday functions.     [1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 508. [2] Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 730. [3] Ibid., 732. [4] Charles C. Ryrie, Acts of the Apostles, Everyman's Bible Commentary (Chicago: Moody Press, 1961), 35–36. [5] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian, 766. [6] Ibid., 764.

Originally Aired Feb 21, 2022 Due to a Copyright issue, the Friedrich Nietzsche recording was clipped out. For Context, we used: "The Anti-Christ" Section 5: We should not deck out and embellish Christianity: it has waged a war to the death against this higher type of man, it has put all the deepest instincts of this type under its ban, it has developed its concept of evil, of the Evil One himself, out of these instincts—the strong man as the typical reprobate, the “outcast among men.” Christianity has taken the part of all the weak, the low, the botched; it has made an ideal out of antagonism to all the self-preservative instincts of sound life; it has corrupted even the faculties of those natures that are intellectually most vigorous, by representing the highest intellectual values as sinful, as misleading, as full of temptation. The most lamentable example: the corruption of Pascal, who believed that his intellect had been destroyed by original sin, whereas it was actually destroyed by Christianity!— Dr. Robert M. Price is a 2x PhD Scholar in New Testament and Theology. ) is an American New Testament scholar. His most notable stance is arguing in favor of the Christ myth theory — the claim that a historical Jesus did not exist. Price is the author of a number of books on biblical studies and the historicity of Jesus. https://www.robertmprice.mindvendor.com/ A former Baptist minister, Price was a fellow of the Jesus Project, a group of 150 individuals who studied the historicity of Jesus and the Gospels, the organizer of a Web community for those interested in the history of Christianity, and a member of the advisory board of the Secular Student Alliance. He is a religious skeptic, especially of orthodox Christian beliefs, occasionally describing himself as a Christian atheist. The Book by Dr. Francesca Stavrakopoulou: https://www.amazon.com/God-Anatomy-Fr... An astonishing and revelatory history that re-presents God as he was originally envisioned by ancient worshippers—with a distinctly male body, and with superhuman powers, earthly passions, and a penchant for the fantastic and monstrous. The scholarship of theology and religion teaches us that the God of the Bible was without a body, only revealing himself in the Old Testament in words mysteriously uttered through his prophets, and in the New Testament in the body of Christ. The portrayal of God as corporeal and masculine is seen as merely metaphorical, figurative, or poetic. But, in this revelatory study, Francesca Stavrakopoulou presents a vividly corporeal image of God: a human-shaped deity who walks and talks and weeps and laughs, who eats, sleeps, feels, and breathes, and who is undeniably male. #God #RobertMPrice #GnosticInformant --- Send in a voice message: https://podcasters.spotify.com/pod/show/gnosticinformant/message

Nick Queint ( @NewTestamentTheologist ) joined me to chat about Paul's view of the Trinity. Nicholas Rudolph Quient is a PhD candidate in New Testament & Theology at Ridley College in Melbourne, Australia. -------------------------------- GIVING -------------------------------- Please consider becoming a Patron! Patreon (Thanks!): https://www.patreon.com/AdherentApologetics YouTube Membership: https://www.youtube.com/channel/UCO8jj_CQwrRRwwwXBndo6nQ/join

Benjamin L. Gladd speaks about From the Manger to the Throne: A Theology of Luke, which is published by Crossway in the New Testament Theology series edited by Thomas R. Schreiner and Brian S. Rosner. In the gospel, Luke demonstrates a rich knowledge of the Old Testament and points to Jesus's life, death, and resurrection as the culmination of Old Testament prophecy. Dr. Gladd explains the dominant biblical-theological themes in Luke and demonstrates how drawing from the Old Testament, Luke affirms Christ's long-awaited redemption. Benjamin L. Gladd is professor of New Testament at Reformed Theological Seminary in Jackson, Mississippi. He is the author of Handbook on the Gospels (Grand Rapids: Baker, 2021) and From Adam and Israel to the Church: A Biblical Theology of the People of God (Downers Grove: IVP Academic, 2019). Along with G. K. Beale, he is the co-author of The Story Retold: A Biblical-Theological Introduction to the New Testament (Downers Grove: IVP Academic, 2020). Dr. Gladd is also series editor for IVP's Essential Studies in Biblical Theology and Baker's Handbook on the New Testament. Conference: Preaching and Teaching the New Testament Use of the Old Testament

Benjamin L. Gladd speaks about From the Manger to the Throne: A Theology of Luke, which is published by Crossway in the New Testament Theology series edited by Thomas R. Schreiner and Brian S. Rosner. In the gospel, Luke demonstrates a rich knowledge of the Old Testament and points to Jesus's life, death, and resurrection as the culmination […]

Spiritual Renewal Week: Greg Waybright (Staley Guest) Rev. Dr. Greg Waybright served as president of Trinity International University in Deerfield, Illinois, for over twelve years. He earned a Doctor of Philosophy in New Testament Theology from Marquette University and his Master of Divinity from Trinity Evangelical Divinity School. He is currently on Wheaton College's Board of Trustees, and recently completed a two-year tenure as Wheaton's chaplain. He has pastored churches in Wisconsin, Illinois, and California, most recently at Lake Avenue Church in Pasadena. He and his wife, Chris, currently reside in Colorado Springs, Colorado. His visit is funded by an endowment from the Thomas F. Staley Foundation.

Spiritual Renewal Week: Greg Waybright (Staley Guest) Rev. Dr. Greg Waybright served as president of Trinity International University in Deerfield, Illinois, for over twelve years. He earned a Doctor of Philosophy in New Testament Theology from Marquette University and his Master of Divinity from Trinity Evangelical Divinity School. He is currently on Wheaton College's Board of Trustees, and recently completed a two-year tenure as Wheaton's chaplain. He has pastored churches in Wisconsin, Illinois, and California, most recently at Lake Avenue Church in Pasadena. He and his wife, Chris, currently reside in Colorado Springs, Colorado. His visit is funded by an endowment from the Thomas F. Staley Foundation.

There is a lot of discussions that can happen revolving around New Testament Theology, but one of the best is in regards to Calvinism versus Arminianism. Is it an either-or choice or is there a third option? Also, have Christians been guilty of unjustifiably attacking the skeptic Bart Ehrman? Check out this conversation I had with Dr. Kurt Jaros as we discuss New Testament theology and a whole lot more.   Check out my website for more content I create: https://www.dyerconversations.com Connect with me on social media: https://www.instagram.com/dyerconversations/ https://twitter.com/williammdyer   Connect with Dr. Kurt Jaros: https://veracityhill.com/ https://www.facebook.com/veracityhill https://twitter.com/VeracityHill    

In this episode, Brian and Abby sit down with RD McClenagan to talk through the often difficult topic of women in ministry. What are the differing views regarding this topic? Are men and women equal in every way? Do men and women function with different roles? RD, Brian, and Abby seek to try and bring clarity on these question and this topic. Generous Complimentarianism Podcast: A conversation that walks through defining Complimentarianism, using the biblical text and arguments for it. QnA with a Seminary Professor on the topic of Women in Ministry: Theology in the Raw has a podcast where the host sits down with Tom Schreiner, Professor of New Testament Theology of the Southern Baptist Theological Seminary to discuss some of the hard questions and arguments against a complimentarian view. Fellowship Position Paper of Women in the Church: Fellowship has a theological position paper that seeks to address the role of women in the life of the Church. 

Sermon Podcast on Ephesians 1:9-14,  Pastor John Moropoulos at Gateway Christian Fellowship message on Ephesians 1:9-14 on Sunday, July 3rd, 2022.   Please forgive some technical difficulties with our backup microphone. The following visual is referenced at 12:15:   "Use of the Seal of Antiquity" OWNERSHIP PROTECTION AUTHORITY AUTHENTICITY DISPOSITION RESPONSIBILITY DISCLOSURE FINALITY PURITY ~ Dr. Reinier Schipper: New International Dictionary of New Testament Theology ~

This summer we are discussing how to read and write well for preaching. Today's topic is on building your preaching library. A preacher's library by definition will be a theological library. However, a preaching library will have many kinds of works that are not strictly theological. In this episode learn Dr. Allen's eight principles for building your preaching library. Learn the major categories of books each preacher should have in their library.  Dr. Allen's Preaching Library Categories 1. Commentaries  2. Old Testament Introduction  3. New Testament Introduction  4. Systematic Theology  5. Biblical Theology       a. Old Testament Theology       b. New Testament Theology  6. Historical Theology  7. Hermeneutics  8. Greek & Hebrew Study Tools  9. Church History        a. Early Church        b. Medieval        c. Reformation        d. Post-Reformation        e. Modern  10. General History        a. World History        b. American History        c. British History        d. Military History  11. Pastoral Ministry  12. Evangelism & Missions  13. Homiletics or Preaching        a. Works on Preaching        b. History of Preaching        c. Sermon Books        d. Illustrations  14. Prayer  15. Specialized Study Theological Study 16. Specialized Study Biblical Study 17. Biography  18. Philosophy  19. Reference Works      a. Dictionaries       b. Encyclopedias       c. Atlas      d. Grammars       e. Thesauruses  20. Spiritual Devotional  21. Popular Authors  22. Life & Ministry of Christ  23. Ethics  24. Science & The Bible  25. Christianity & Culture  26. Sociology  27. Cults   28. Theological Journals  29. Specialized Studies  30. Miscellaneous Books

This week I am delighted to welcome Dr. Robert Yarbrough to the podcast. Dr. Yarbrough serves as Professor of New Testament at Covenant Theological Seminary in St. Louis, Mo. He is an accomplished scholar having published many works including his contribution to the ESV Expository Commentary on Romans, Clash of Visions: Populism and Elitism in New Testament Theology, and many more including his Baker exegetical commentary on 1-3 John.

Dr. Robert Yarbrough: author, educator, scholar, and tree feller. Bob has written many books and articles including Clash of Visions: Populism and Elitism in New Testament Theology and The Letters to Timothy and Titus. He is also a professor of both Greek and New Testament at Covenant Theological Seminary, where he is known for regaling students with stories of his lumberjack days, and gracing a lucky few with a glimpse at his axe collection. Dan and Bob chat about what it looks like, regardless of your station, to work heartily, as for the Lord. Straddling the worlds of white and blue collar vocations, Dr. Yarbrough demonstrates, both through his own experiences and his study of the new testament, a vision of work that is rooted in discipline and endurance. Connect with us! Our website: https://www.faithandworkstl.org/ Facebook: https://www.facebook.com/faithandworkstl Instagram: https://www.instagram.com/faithandworkstl/ YouTube: youtube.com/channel/UCuD3xLksTdBhMX0R3lTY4gQ Purchase Dan's latest book: https://www.prpbooks.com/book/work-that-makes-a-difference

Mike and Ryan talk to Dr. Daniel Berge, Professor of New Testament Theology at Lutheran Brethren Seminary, about his “New Testament Survey” course—that YOU can take—at the LB Discipleship Institute. Check out the LB Discipleship Institute at https://www.lbdiscipleshipinstitute.org You can find out more about LBS at https://www.lbs.edu Check out Daniel's podcast—Embracing the Word, Reaching the World at https://podcasts.apple.com/us/podcast/embracing-the-word-reaching-the-world/id1350571452