Podcasts about old testament god

Title: 1-2 Thessalonians: Finale Text: The Books of 1 and 2 Thessalonians FCF: Prop: The Books of 1 and 2 Thessalonians is about God's people, saved, growing, and enduring until Jesus returns. Sermon Intro: [Slide 1] Turn in your bible to the books of 1 and 2 Thessalonians. For the last 9 months over the course of 34 sermons, we have covered all 136 verses of the canonical letters of Paul to the church in Thessalonica. Though they are two distinct letters, having been written only months apart and having several common themes, they could be observed as two chapters of one book. Today will be a different kind of message. Instead of looking at a particular text, we are instead going to assume the role of systematic theologians. Rather than sitting back and allowing one thought to pour over us from the text – we will instead fit together all we have learned into categories of truth. Although Paul doesn't outline for us what the main or primary purpose of each letter is – it is not difficult to gather the themes of each and come to a synopsis of what exactly Paul wanted to get through to the Thessalonians. I have printed an outline for each book. Some of them are available in the back still, but if you need a copy of either, let me know and I'll be happy to provide them. It is also worth noting that every sermon from this series is available in audio format on our website and almost all of them are available in video format on our YouTube channel. So, if you ever want to go back and review, or listen along with your own personal study, that is available for you. And that goes for every series I have preached here since I preached through Galatians, which was, believe it or not, 10 years and 2 days ago. We will begin this finale study by looking over the general timeline of the two books' composition and what each book touches on broadly. Then we will analyze the two books together for major themes and look for how those themes lace together with the rest of the scriptures and how they continue to be applicable for us today. Then we will put all those themes together to form a single yet dense sentence of the main theme of these two books. But first let me pray to get us started this morning. [Slide 2] The Timeline: · Paul, Silas and Timothy teach for a few months in Thessalonica · Paul is chased out of Thessalonica by the Jews · Paul goes to Corinth · Paul sends Timothy to check on them [Slide 3] The Reason · Timothy has reported back · They are being shunned by unbelievers in Thessalonica · They are confused on eschatology. They don't want any in the church to miss it, living or dead. · They have some lingering areas which need growth, including sexual immorality, love of one another, and working to provide for themselves. There are some unruly busy bodies causing some issues too. [Slide 4] The Content of Letter 1 · Thanksgiving for what God did in their hearts · Encouraging growth in faith, love, and hope. · Correction of eschatology · Hope in identity in Christ · Labor in love, work out faith · Need for peace from God [Slide 5] The Timeline: · Paul sends the first letter with Timothy · Paul continues work in Corinth with increasing persecution · Paul anxiously awaits Timothy's report · Paul sends second letter [Slide 6] The Reason · Timothy has reported back · Now being persecuted · Now deceived on eschatology thinking it has already come because some preachers and a letter that said it was from Paul said so. · The unruly are still a problem [Slide 7] The Content of Letter 2 · Thanksgiving for what God continues to do in their hearts · Encouragement for persecution · Correction of Eschatology · Hope in being chosen by God · Correcting the unruly · Need for peace and grace Transition: [Slide 8 (blank)] So now that you can remember at least broadly what Paul has written, let's synthesize all that information into some major themes across both 1 and 2 Thessalonians. I have narrowed it down to 7 major themes that all feed into the primary theme which we will dissect last of all. So, let's get started. I.) [Slide 9] Discipleship = Imitation a. Paul mentions imitation in both letters. b. Paul talks about the Thessalonians successfully imitating his example. He also talks about he and his companions' example being one worth imitation. c. And by extension, Paul indicates that because the Thessalonians have imitated him and his companions, they themselves are worthy of imitation. d. In this we see that in Paul's mind the heart of discipleship is one person following Jesus and encouraging others to follow them as they follow Jesus. e. In that sense if we simply follow the person who is closer to Christ than we are, we will always be following Christ. f. [Slide 10] So how does this theme relate to the rest of the New Testament? Well Paul addresses this in the Pastoral epistles where he tells Titus to have the older men teach the younger men and the older women teach the younger women. He doesn't just say teach them Christ's commands, although that is certainly part of it. He tells them to teach by example and produce those who imitate them. Peter lifts himself up as an Elder as an example to other Elders. In Acts the church first devotes themselves to the apostles' teaching. That is interesting. They were contemporaries of Christ, yet the apostles were the ones they were imitating. Why? Because the apostles were imitating Christ. g. [Slide 11] How does this theme work itself out in the whole counsel of scripture? As we look to the Old Testament, God continually raised up men who served as examples. The Patriarchs in general were examples to Israel. When a King was a godly King, he was said to follow in the footsteps of David. When he was ungodly, he was said to follow in the footsteps of Jeroboam. Here we see that godliness is taught and demonstrated through imitation. And so is ungodliness. Proving the axiom that more is caught than taught. h. [Slide 12] What impact does this concept have on us today? There are literally thousands of curriculums, courses, books, seminars, and philosophies surrounding the idea of discipleship. Some churches have pastors of discipleship. My point is not to say that these are foolish or a waste of time, necessarily. But the long and the short of it is, if you think of discipleship as a 12-week course to graduate from and not imitating those who are godly around you – you might have missed it. Imitation is much simpler and much more accessible. We might not be able to attend a 12-week course, but anyone can observe someone they know loves Jesus and is a godly person and endeavor to live like they live. This doesn't eliminate the need for intentional discipleship. But even when we intentionally disciple we must be someone who is worthy of imitation. All the while we continue to point ourselves toward imitating Christ. [Slide 13 (blank)] Transition: What is another piece of puzzle helping us form the primary theme of these books? II.) [Slide 14] True believers have nothing to fear regarding the Day of the Lord a. In both letters Paul addresses some fear or anxiety concerning the Day of the Lord. b. Have those who died missed it? c. Will it be so subtle we'll miss it? d. Are you sure because we have heard preaching saying we missed it? e. Paul not only informs them that they can't possibly miss the Day of the Lord – but he also, in both books, assures them that those who are truly God's people, have nothing to fear about the Day of the Lord. f. They might experience hardship and difficulty – but they won't be judged with the wicked. And they won't miss out on the kingdom. It doesn't work that way. God saved them FOR this Kingdom… and nothing can change that. g. [Slide 15] How does this theme present itself in the New Testament? In every entry of the New Testament concerning the end times and the Day of the Lord they serve both as a warning to those who are wicked and a comfort to those who are righteous. Those who have been made righteous in Christ should be comforted, not frightened, concerning the Day of the Lord. And those who are wicked should be warned. A third group exists as well. Those who claim to be righteous but are bearing no fruit, are warned that unless they do bear fruit, they will be swept away with the unrighteous. Not because they didn't bear fruit… but because they were never actually righteous. h. [Slide 16] Do we see this theme in the Old Testament as well. Perhaps even more so. The Prophets especially speak often of the Day of the Lord. And in those texts we also have three groups of people addressed. The wicked are warned of their judgment, the righteous are promised their coming reward, and those who live disobediently but claim to be God's people, are warned to obey lest they be swept away with the wicked too. i. [Slide 17] What does this theme mean for us? There is a lot of variety when it comes to eschatology. There are many different views and most of them are quite valid from the scriptures. But a view of eschatology that does not give comfort to God's true people, is a view that must be denied. Any view that denies the eternal punishment of the wicked, must be denied. Any view that allows you to live however you want, unchanged, and inherit God's Kingdom still, must be denied. And unfortunately, that eliminates several false teachings that are running rampant today. Be wise and understand that only the righteous will enter that Kingdom and only the righteous have nothing to fear on the Day of the Lord. [Slide 18 (blank)] Transition: That's two themes down. What is the next piece of the puzzle? III.) [Slide 19] True believers stand firm in and hold fast to the Christian Tradition a. We defined Christian tradition as the doctrines and lifestyles that Christ gave to His apostles to give to the church as it grew and expanded. b. In this, we see the first theme overlap a bit into this one. c. Since discipleship is imitation, true disciples of Christ should be imitators of Him and all who imitate Him. d. In that they will continue to hold fast to the doctrines Christ taught through His apostles and they will continue to stand firm in the lifestyles that Christ and his apostles taught and demonstrated. e. This is why when professing believers stop confessing truths or stop living in ways that conform to Christ, we begin to doubt or lose confidence in their profession of faith. f. [Slide 20] This concept is found in the rest of the New Testament as well. When we studied 1 and 2 Peter, James, Jude, 1-3 John, Galatians, Acts, and Matthew we saw this theme on repeat. True believers, true followers of Christ… follow Christ. They conform to what the master taught and lived. That is the nature of following Him. Meaning that any who don't… have lost all assurances that they are indeed His follower. g. [Slide 21] How does this theme present itself in the whole counsel of God? In the Old Testament God kept pointing back to what He had done. He kept pointing back to positive and negative examples of people following Him and being blessed and not following Him and being cursed. It becomes clear that those who are truly His remnant are those who consistently obey what He tells them to do. They consistently worship Him exclusively and live uprightly. The ones who are God's are those who conform to His standard and not to the nations around them. h. [Slide 22] How does this theme impact us today? We cannot love the world and God at the same time. If we love the world the love of the Father is not in us. It is so easy to let values of this world creep in. It is easy to let lifestyles of this world overtake us. But we must constantly be comparing our beliefs and lifestyles to the examples of Christ and his apostles through the Word of God. We who are true children of God must and ultimately will stand firm in and hold fast to the Christian Tradition. [Slide 23 (blank)] Transition: Three down four to go. IV.) [Slide 24] True believers grow in faith, love, and hope. a. This is a theme that Paul overtly developed in his first letter, but certainly was present in the second letter. b. In many ways it is part of their keeping the Christian traditions in that these three cardinal Christian graces are only possibly to true believers who are in Christ and following Him. c. They are called graces because each of these are given by God to His people as gifts. d. Faith speaks to not only what we believe but how firmly we hold to it. Love speaks to not only our love for God but for one another. And hope is rooted in the promises and atoning work of Jesus Christ. e. [Slide 25] Analyzing this theme in relation to the rest of the New Testament we observe that, they are called Cardinal graces because throughout the New Testament we see these graces mentioned most among all the gifts we should seek from God in increasing ways. Nearly every New Testament writer mentions these graces as gifts of God to His people to help them walk in His ways. f. [Slide 26] In the Old Testament we see these graces too although less explicitly stated. Certainly, faith in what God says, love for Him and others, and hope in His promises are included in everything taught and commanded of the children of Israel. g. [Slide 27] What does this mean for us? Since they are graces, we cannot work them up or conjure these on our own. We must seek the Lord for a steady and increasing supply of these as we endeavor to live for him in a fallen world. Of course, because our God is faithful and good, He continues to supply His grace to us in these ways through various means. [Slide 28 (blank)] Transition: More than half way there. V.) [Slide 29] True believers will endure great suffering before the Lord returns. a. Well, this one is a little less encouraging, isn't it? b. Paul mentions this overtly in both letters. He tells them that as believers in Jesus Christ they have been “appointed for affliction.” c. And he warns them of the coming apostasy and man of lawlessness who will bring great persecution upon the church. d. There is really no way to get around it, if we are followers of Christ, and the world crucified Christ, we shouldn't expect to be friends of the world. e. [Slide 30] Throughout the New Testament we see this theme expounded. Indeed, several letters in the New Testament are written to Christians who are suffering for the sake of Christ. Jesus addresses this and not only says that His followers will have trouble in the world, but also that suffering for His name is a blessing. And John affirms that the persecution of the man of lawlessness upon the saints in the last days will be quite successful. He says that the man of lawlessness will be granted power over them. f. [Slide 31] But the people of God in the Old Testament were exactly the same. Able was killed out of jealousy because he was righteous and Cain wasn't. Noah was despised though he spoke the message of truth and judgement. The children of Israel were enslaved to the Egyptians for 400 years. The Assyrians abused them, the Babylonians tried to assimilate them. God's prophets were hunted and killed, many times by the Israelites themselves. Even David, a man after God's own heart, was usurped by his own son. Following God and obeying Him has never been a safe path. It has always guaranteed trouble. g. [Slide 32] What does this mean for us? We are still enjoying relative freedoms in this country to worship God the way He tells us to. But the tide is turning. The voices of a godless or anti-Christian cause are rising up. And no amount “getting out the vote” is going to stop them. People have long rejected the bible and the God of the bible… it is only a matter of time before they reject the people of the God of the bible. Let's not get too attached to our comfort Christians. Very soon, it will cost you something valuable to follow Christ. You will have to give up freedoms, possessions, and even family to follow Christ. Are you ready? [Slide 33 (blank)] Transition: Only a couple more themes now. VI.) [Slide 34] True believers should be excellent in labor and giving. a. In both letters Paul desired them to work with their own hands, quietly, and earn a living for themselves. b. If they aren't willing to work, then they shouldn't be allowed to eat. c. Meaning no one should give them food if they just don't want to do anything. d. Furthermore, they should be doing good with their wealth by supplying the needs of those who are truly destitute. e. [Slide 35] This theme is repeated in the New Testament both by outright command in some of Paul's other letters and by example in the gospels and Acts. James describes the destitute as those who truly are unable to provide for themselves like widows and orphans. But even some widows are not truly destitute since they can remarry or be sustained by their family members. f. [Slide 36] In the Old Testament we see God putting in His law the care of those who are destitute, even reaching beyond the children of Israel to the stranger and foreigner among them. Not the fact that they are foreigners alone but that they are unable to provide for themselves. God's heart is near to those who are truly destitute. And therefore, He expects His people, if they are able, to work hard and earn enough to provide for their own family and a little extra to help others. g. [Slide 37] What does this mean for us? My friends, Christians should be the example every employer holds up as a hard worker. Christians should provide enough to care for their family's needs (not wants) but needs. And Christians should be known for their compassionate and joyful giving to alleviate real need first from their fellow believers and then to those outside the household of faith. This is a particularly difficult thing for younger believers to hear, since some generations coming into the workforce right now, are notoriously entitled and think they should be handed a paycheck that provides all their needs and wants for little to no work. To that, you must heed the teaching of Paul. Work hard and have enough to provide your needs and a little extra to provide for others who cannot provide for themselves. [Slide 38 (blank)] Transition: One final major theme of these books remains, and we needed to see all we just did for it to make sense. VII.) [Slide 39] The church is made of true believers a. After spending all this time discussing what true believers look like, we recognize that Paul spends a good deal of time defining what the church looks like. b. He also indicates that those who do not look like this should be marked out for disassociation. c. Meaning they shouldn't be treated as part of the community any longer. d. That is because the true church only consists of true believers and true believers do all that we've been talking about all morning. e. [Slide 40] As we look at the whole of the New Testament generally, we find this to be the message of the apostles to the churches they write to. There is an ontological change, a change in the core of your being when you come to Christ. It is not merely a change of mind; it is a change of nature. You become a new creation. You can change your mind about whether or not you like to fly… but you can't decide to grow wings and fly away. But when we are converted, we are given the Holy Spirit and we are changed from the inside out. This means that conformity to Christ is not only required… it is assured of all those who are truly saved. When someone professes to be of Christ but falters on conforming to Him, that is when the New Testament speaks of disassociation and excommunication from the church. f. [Slide 41] While we certainly can't see the church in the Old Testament, there was a covenant community of Israel and there were strict rules, moral, ceremonial, and civil that guarded entry into and purity within that covenant community. There were certain things that if you did them, you would be removed forever. Cut off. There were others that if you made a practice of them, you'd be cut off. g. [Slide 42] What does this mean for us? There has always been a safeguarding of God's people. Within the covenants that God establishes He sets the rules for who are within and without the covenant community. He also gives us paradigms to determine whether someone needs to be confronted or even removed from that community, even if it is only for a time. Yet the law of God's love permeates the New Covenant in that we continue to warn people disassociated from us, expected them to eventually repent and return. Why? Because they have confessed Christ. And we have hope that they will repent if they truly are believers. Transition: [Slide 43 (blank)] So what is the primary theme in these two books? What theme do all these themes feed into? Conclusion: [Slide 44] God has chosen from the beginning a people whom He will save from sin and death, whom He is continually conforming to His Son, whom the world will hate, who will endure until Jesus returns to save them to His Kingdom, forever! Let's break this down line by line. 1.) [Slide 45] First, God is the one doing this. a. As with all things, God is the primary mover in all things. b. As creator, He is always acting so that His creation can respond. 2.) [Slide 46] God has chosen from the beginning. a. This is, essentially, the sovereignty of God. b. God is not responding to things in real time as if He has just come to know them now. c. That would necessarily mean that there were things that God did not know which directly contradicts scripture. d. And because mankind is so lost, it requires God to act first to save them. e. We are told in Scripture and in II Thessalonians directly, that God chose before time began. From the beginning God chose to act. f. But what did He choose? 3.) [Slide 47] a people He will save from sin a. This is the doctrine of predestination. b. God chose, according to the counsel of His own will, who He would elect and redeem before time began. c. He chose because without choosing none would be saved. d. He chose not based on what those He was choosing would be or do, but according to His own desires. e. God chose a people, individuals from every tribe and nation, to save from sin through Christ's death and resurrection. f. Saving them from sin not only includes sin's penalty but even sin's power over them and eventually even sin's presence in their lives. 4.) [Slide 48] and death a. Of course, what good is it to be saved from sin if you still die with no hope of being raised? b. So, God chose not only to save from sin but also to deliver this chosen people from death and into eternal life. c. Christ is the firstborn of many brothers who die but will be raised again. 5.) [Slide 49] whom He is continually conforming a. But after saving them from sin and before they are rescued through death, God has also chosen to continually mold this people. b. He will not simply save them but will change them. He will conform them… to what? 6.) [Slide 50] To His Son a. It is in Christ that God has ever said He was well-pleased. b. Christ obeyed the whole law and pleased the Father perfectly. c. And so, God has chosen a people to continually conform to the perfect human, our new representative, Jesus Christ. 7.) [Slide 51] Whom the world will hate a. Of course, in conforming them to His Son, it will mean they inherit all that Jesus inherited, including the hatred of the world b. If we are chosen in Christ, we will be a new creation and opposed to the world which is allied against God. c. We too will be hated like Christ was d. And the more we look like Him, the more that hatred will grow. 8.) [Slide 52] Who will endure a. Even though we are appointed to be afflicted for Christ's sake, we are equally appointed to endure to the end. b. Our faith, if it is genuinely given by God, will endure to the end. c. Our obedience and love to God will also endure. d. Until when? 9.) [Slide 53] Until Jesus returns to save them a. Although we are saved from our sin upon conversion, we are not saved fully until the Lord Jesus returns. b. When He does, our enduring will come to an end and our eternal rest will begin. c. But how will we rest? What are we saved to? 10.) [Slide 54] To His Kingdom forever! a. We will be given new bodies to dwell in a New Kingdom where all will be made whole and complete. b. He will bring order and peace. He will bring us into perfect rest. c. And we will never have to be separated from Him ever again. d. God has chosen a people to obtain the glory of Christ. [Slide 55 (end)] Why are the books of 1 and 2 Thessalonians so uplifting to true believers? Because this is the primary theme. God has chosen us for marvelous things. Wonderful and glorious things. So, hold fast and stand firm. Endure to the end. And then, you will know true rest in Him. Let me pray and thank the Lord for His Word. Until we meet again – Grace and Peace to you.

(This podcast was previously published on September 17, 2021)   Jesus Ministries, Joan Boney  ...   Hebrews 1   1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,   2 Hath in these last days spoken unto us by HIS Son, whom HE hath appointed heir of all things, by whom also HE made the worlds;   3 Who being the brightness of HIS glory, and the express image of His person, and upholding all things by the word of HIS power, when HE had by HIMSELF purged our sins, sat down on the right hand of the Majesty on high;  

Romans 1:2 Explained: The Gospel Promised Beforehand Romans: The Gospel That Changes Everything Romans 1:2 teaches that the gospel was promised beforehand through God's prophets in the Holy Scriptures. The gospel is not a human invention, a first-century novelty, or God's response to an unexpected problem. It rests on God's eternal purpose and His promise-keeping faithfulness. In this sermon, Dave Jenkins explains how the Old Testament progressively revealed God's saving promise, how the prophets pointed forward to Jesus Christ, and why the gospel cannot be separated from the authority and sufficiency of Scripture. The Bible presents one unified message of redemption, and every promise of salvation finds its fulfillment in Christ alone. Listen and Watch The Gospel Was Promised by God Paul begins Romans by making clear that the gospel did not originate with him. Romans 1:2 says that God “promised beforehand” the gospel. The gospel is not Plan B in the mind of God, nor is it God reacting to a problem He did not foresee. From the beginning, God revealed His purpose to save sinners through Jesus Christ. After sin entered the world, God promised that the seed of the woman would crush the head of the serpent in Genesis 3:15. He promised blessing through Abraham, a King through David, a suffering servant through Isaiah, a new covenant through Jeremiah, and cleansing, renewal, and the Spirit through Ezekiel. The gospel is trustworthy because the God who promised it is trustworthy. God does not lie, forget, fail, or make promises He cannot keep. The gospel stands because God Himself promised it. The Gospel Was Promised Beforehand Paul's words remind Christians that the gospel has deep roots in redemptive history. Scripture has an apex, goal, and fulfillment in Jesus Christ. Jesus Himself taught that the Scriptures testify about Him, and throughout the Old Testament God progressively revealed the saving work that would ultimately be fulfilled in Christ. Christianity is therefore not detached from the Old Testament. The New Testament does not replace the Old Testament as though God changed directions. Rather, the New Testament announces the fulfillment of what God promised beforehand. There is not one gospel in the Old Testament and another gospel in the New Testament. There is one gospel running like a scarlet thread from Genesis to Revelation, centered upon and fulfilled in Jesus Christ. The Gospel Was Promised Through the Prophets God is the source of the gospel promise, and the prophets were His chosen instruments. They did not speak on their own authority but spoke as men carried along by the Holy Spirit. Through them, God announced sin, judgment, mercy, restoration, the coming Messiah, the suffering servant, the righteous King, the new covenant, and the salvation of the nations. The prophets were not pointing ultimately to themselves. They were pointing forward to the saving work of God in Jesus Christ. Reading All of Scripture in Light of Christ Christians should not read the Old Testament merely as a collection of moral examples, disconnected stories, myths, or ancient religious history. Scripture is the unfolding revelation of God's saving purpose fulfilled in Jesus Christ. This does not mean flattening every passage or forcing every text to say the same thing. Each passage must be interpreted according to its God-given context, genre, covenantal setting, and authorial intent. From there, it can be understood within the larger redemptive purpose of Scripture that reaches its fulfillment in Christ. The Gospel Was Promised in the Holy Scriptures Paul grounds the gospel in the Holy Scriptures. He does not ground it in rumor, speculation, human tradition, emotional experience, cultural feeling, or private spirituality. The Scriptures are holy because they are from God. They are inspired, sufficient, authoritative, true, clear, and trustworthy. The same Scriptures that promised the gospel bear witness to the Christ who fulfills the gospel. Christians therefore cannot separate Christ from the Word of God. The only Christ we can faithfully proclaim is the Christ revealed in Scripture. A Scripture-promised gospel is also a Scripture-governed gospel. The Promised Gospel Displays the Faithfulness of God Romans 1:2 ultimately points Christians to the promise-keeping faithfulness of God. He promised beforehand, spoke through His prophets, revealed His promise in Scripture, and in the fullness of time sent His Son. If God kept His greatest promise in Christ, His people can trust Him with every other promise He has made. When circumstances are confusing, God is faithful. When prayers seem unanswered, God is faithful. When suffering is heavy, God is faithful. When sin feels great, God's grace in Christ is greater still. The world changes, cultures shift, feelings rise and fall, and circumstances may confuse us, but the gospel still stands because God has spoken in His holy Word. Jesus Christ Is the Fulfillment of the Promise Jesus is the promised Savior, the promised King, the suffering servant, the seed of the woman, and the Son of God. He lived the righteous life sinners have not lived, died the death sinners deserve, rose from the dead in victory, and reigns as Lord now and forever. The gospel is not about sinners climbing their way toward God through morality, achievement, or religious performance. The gospel is God fulfilling His promise to save sinners through His Son. Trust the gospel. Trust the God who promised it. Trust the Scriptures that reveal it. Trust the Christ who fulfills it. God will always keep His Word. Romans: The Gospel That Changes Everything Continue studying Paul's letter to the Romans with Dave Jenkins in the sermon series Romans: The Gospel That Changes Everything. Follow each verse-by-verse message as we explore the gospel of Jesus Christ and its implications for the Christian life. Explore the complete Romans sermon series on Servants of Grace. Subscribe to Servants of Grace on YouTube for new sermons, podcasts, and biblical teaching.

(This podcast was previously published on September 15, 2021)   Jesus Ministries, Joan Boney  ...   John 14:6   Jesus says:  I am the way, the truth, and the life: no man cometh unto the Father, but by ME.   Jesus, The Word, is the way to go to God.   When God speaks to us, we believe the Word and we agree with what God has said and we are born again and given the Holy Spirit of God when we believe the Word given to us.   And immediately God changes us into a new creature, not of ourselves nor of our own works, but by God will.   II Corinthians 5:17  Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.  

Welcome back to Gnostic Insights and to the Gnostic Reformation on Substack. Dr. Cyd Ropp and Bishop Nathan Wilson Today's episode is the last installment of my interview with Bishop Nathan Wilson of The Gnostic Union. Brother Nathan continues with his illustration of how correct translation of the original Koine Greek of the New Testament changes the way we may interpret Biblical scripture more precisely. The translations he shares come from his freely available Gnostic Christian Truth Bible that you can find online in PDF form, with side by side comparisons of the original Koine with English. I'm including the link here in the transcript of the episode, so if you are listening to this in podcast form, you may wish to go to Gnostic Insights dot com to read the transcript. His Bible and other Gnostic scriptures could use another round of editorial polishing, in my opinion, to insert an indexed table of contents, so it may be a bit difficult to make your way through it. And in next week’s episode, I’ll take a long look at what we’ve been hearing for the last four weeks. If you have anything you would like me to discuss or any questions coming off of Bishop Wilson’s discussion, bring them up and we can talk about them on next week's episode. I know I’m going to want to talk about the role of Sophia and the Divine Feminine and the concept of gender on the ethereal plane. I would also like to talk to you about how the study of history and philology differs from theology and philosophy and how they are not necessarily gnosis. And here at Gnostic Insights, of course, and on the Gnostic Reformation, I avoid talking about gnosis and only share gnosis itself. So I’d like to explain that to you about that as well. So please drop me some comments here at the end of this episode and I can address them in next week’s episode. Bishop Nathan Wilson: So Mark 8:17. All right. So this would be Jesus here. “And having gnosis, he said to them, why reason because you have no bread or do you not understand that the heart of you has been hardened?” So this is among disciples arguing that they have no bread. Jesus having spiritual gnosis, understanding what’s going on, says, “What are you arguing about?” Which is kind of interesting that he mentioned, but I’ll mention something that’s a real kick in the can. So this is in Mark 15:42. And this is a text that no theology want to give you because it would make them feel uncomfortable. And it’s regarding Pontius Pilate having gnosis regarding Jesus crucifixion. So this is a note they definitely do not want. I was kind of thinking about what does this mean? And I figured out what it’s regarding to. Mark 15:45. Okay, so this is Pontius Pilate. I’ll read 15:44 first. “But Pilate wondered if he had already died, having called to him the centurion and questioned him if he had already died. And with gnosis from the centurion, he granted the body to Joseph.” AI generated image of Pilate questioning the Centurian. The three crucified men were inserted by the AI to symbolically represent the crucifixition of Jesus and the two thieves. Golgotha is actually not that close to the palace window. So that meaning inside knowledge from the centurion has been given to him about Jesus. So that could imply that he was still alive and that Pontius might have been involved in this plot. That’s what that text would imply; it doesn’t necessarily have to mean that. It can just mean that within a knowledge he’s been told by the centurion Jesus is dead, so it can apply that too. So however you want to read that text is up to you. But I found that quite fascinating and I had to really look at that. I’m like, well, I'm sorry, we can’t have that in there. That’s why that’s been censored. But that’s fascinating. So we even have Jesus having a gnosis and leaving an area and that’s in Matthew 12:15. I’ll jump into that too. So there’s a couple of scenes that Jesus has gnosis. There’s even times he has gnosis in regarding what other people were thinking. So having to understand them mentally. So that’s cool. So gnosis appears quite often. It’s just it doesn’t appear in the English text. But in the Old Testament it’s even more. Cyd:That's interesting. Bishop Nathan Wilson:Yes, it is. Very. Okay. So “withdrew from the area” Matthew 12:15 I want. Right. “And Jesus having gnosis, withdrew from there and many great multitudes followed him and he healed them.” Or it can translate to took care of them or cured them all. So that word here we have can be for a therapeia or a therapeo. And this word meaning to heal someone or to spend time with them, to heal them with God’s word or with medicine, to heal them with medical substance, so narcotics. It can be just simply curing them or just spending time with someone so say talking to someone, healing them and their emotions. So healing their emotions. So that’s beautiful. Not just simply Jesus hocus pocus and and leaving. It’s he’s spending time with people. And this word has been used in ancient Greek medical texts for implying medical substances or therapy. So the word therapeia is where our word therapy comes from. So this can be Jesus the therapist. So that’s beautiful. Absolutely fantastic. I like that. So it gives more power to the text. Shows that one person can make a difference. So any one of us can do this and heal multitudes through spiritual touch, through spiritual messaging, through the simple act of love. So that’s powerful. That’s useful. Cyd:And this is something that only people can do. Well, no, actually dogs are very good therapists as well. But I wouldn’t think that an AI therapist or an AI Jesus has any gnosis truly. Bishop Nathan Wilson:I’m not really one big for AI because I think AI is basically just all secondhand information. It’s just built from all our information that we’ve already got. So we have here something else. This is something pretty interesting too. Matthew 16:8. And it’s Jesus having gnosis: “Why do you argue amongst yourselves? You of little faith because you have no bread” [or meaning food.] But say, regarding to the word for artos being bread. So when you have the Jesus prayer, Give us this daily bread, this could translate to give us our daily necessaries of life. That’s much more. So daily maintenance, so being maintained spiritually, being maintained by God, for God giving us the means to live spiritually as well as physically. So it’s much more powerful than just simple, just bread and food. So Jesus speaking a lot of times symbolically. So the symbolic teachings are meant to be useful to all of us. So something that we can practically take on, not simply does something that’s outside of ourselves. So that’s within ourselves that we can actually use. So gnosis. And I’ll go into Matthew 22:18. And that’s with Jesus about having gnosis on the wickedness of the Pharisees. So this doesn’t mean that all Pharisees are bad though. Jesus had Pharisees that followed him. This just means a select few of them. So basically the rich corrupted ones of them. So he was also against the Sadducees too. Mostly Sadducees probably because they were the richer lots. But he was not really a friend to those who were corrupt and using the money that they were given to further subject the people to more condemnation, which Jesus was very much pro-life, was equality where the Pharisees and Sadducees in large numbers were not. Which is a shame. Okay, so 22, I think it was I’m looking for. Matthew 22:18. Okay. Cyd:You know that Old Testament God of the Sadducees and Pharisees doesn’t have love. So they are not getting any gnosis from that Jehovah level. Bishop Nathan Wilson:No. And it goes back to where it’s first worshipped. The first to worship this God, Yahweh, were very violent. They were the Shasu. They were known to force marry the Egyptian and Ethiopian young girls they raided. So when we look at the depictions of the Shasu, they are mixed in colour—they're black, they’re white, they’re copper skinned. They didn’t care what colour you were, they just took. They were looking for sex slaves, basically wives. So what’s interesting is the same river that they used, the Euphrates River, not all of them were river-based pirates. Some were just tent dwelling nomads. But some of them did have the funds or means to use ships. So we certainly had sea people. So some of those sea people were Canaanite raiders. So they’ll use the Euphrates River to go out raiding, to go out to the main street or elsewhere to raid outside of their own lands. Muslim pirates would use the same river to do the same thing. So that’s interesting.[Editor’s note: The speaker appears to be connecting several groups—nomadic Shasu, Sea Peoples, and later Muslim-era raiders. While the Euphrates served as an important transportation corridor, the specific claim that the Shasu or Sea Peoples used it as river-pirates is not clear from the sources consulted by the CoPilot AI and may reflect an interpretation rather than an established historical consensus. Of course, the AIs are relaying to us approved, conventional data, so their data bases would not contain the types of stories Bishop Wilson speaks of.]All in the name of this Jehovah, in the name of Yahweh, in the name of the demiurge, this evil gets done. And it’s always the poor that suffer, the poor and women. And who are the ones that Jesus is speaking to? The poor and to women. So it’s shocking. So most Christians don’t look at this either. A lot of Muslims don’t either, because they will be following Jesus [Isa]. So who they call Isa, they clearly don’t. So the message contradicts. So Muhammad called himself a man of war. Moses as well. But it depends on what version of Moses you’re looking at as well. So during the time of Jesus, as I mentioned, there were different versions of Judaism. There were different Torahs and different Jewish Bibles. So some believed in a peaceful Moses and even a peaceful Abraham. Others believed in Abraham the Pirat. So Abraham the Pirate. And some didn’t take this view. So others believed in Abraham ready to sacrifice his son. And others believed that he was hearing a fallen angel, mistook it for God, and God had to intervene. And we see this sort of in the Essene story somewhat. So that’s more of a Gnostic take. Some Essenes view, because they’re Dead Sea Scrolls, which is a Qumran Essene sect, they believe that it was Belial that was behind the scenes doing this. And God was basically aware that Belial was doing it and would interfere. So he would do this in order for Belial to expose himself and then be shamed. So a very different story. So the story of Job we read is the Pharisee story, which is Satan being in the angelic courts. So being asked by God, so not acting outside of God. So he was only there to test human beings. So Satan’s not the bad guy in that story. It’s Yahweh. But when we look at other stories, it’s different. Even the Ethiopian version is different. They have two stories. One with Belial and the other one with a figure called Mastema, who is the opponent against God trying to cause the sacrifice of Abraham’s son. So, trippy. So this is regarding to the Pharisees as well. “So Jesus, having gnosis of the wickedness of them, said, Why do you test me, you hypocrites?” So this is in reference to the coin, when he showed them the icon. So what’s interesting about that scene is Judas, who was a Zealot, basically, I think it was Judas of Galilee, who rebelled against Rome, he also said the same thing. “Give to Caesar what is Caesar’s and give to God what is God’s.”[Matthew 22:21] So when Jesus is speaking in the scene, he doesn’t touch the coin. The icon on there in question is the emperor who is stating, you know, son of Caesar, son of God. Jesus is saying, no, basically give this back to Caesar and give to Israel, God, what is God’s, which is the land. So Israel. But I don’t think it’s more from the land—I think that’s a zealot opinion. I think when he’s talking about this, when he says Israel, I’m thinking he’s looking at the word context and he’s meaning El preserved so those who belong to El. So when he says those who belong to Israel, he’s not saying just anything, he’s talking about the lost sheep of El Elyon. So those were in other lands, lead them back here. So ones who have gone astray, which is interesting. So ones who are worshipping pagan gods or worshipping Yahweh. So he’s saying, bring them back to El, bring them back to God, repentance. This is why the Pharisees and Sadducees disliked him. He had a different God. Some that liked him as well, but they had trouble understanding it. Cyd:Right. Well, and that is still the case. Hey, we’re going to have to wrap this up in just a few minutes. So is there any scripture you would like to make sure that you share before we wrap it up? Bishop Nathan Wilson:Okay. Well, if you like, I can share either the temple scene, which is a Matthew 21:12, or I can share the little, the short scene of the Pharisees being condemned by Jesus for basically dressing up like prostitutes. You might have a, you might have a lot of that. Cyd:Yeah. Okay. That, that looks to be the one you want to share the most. Papyrus Oxyconocus 840 Bishop Nathan Wilson:So I’ll share that one. It’s very short. So this is the text in general. Just this little bit. Okay. The Greek side is on here. [Nathan displays his fragment facsimile.] So I have the Greek side by side. So this is side one and side two. So side two is even shorter. “So before committing injustice, he carefully plans it all.” So this is Jesus speaking about the evil. “Be on guard, lest you suffer the same things as they.” So this is the Pharisees and Sadducees he’s talking about. “For the evil doers among people do not receive punishment only in this life, but also suffer judgment and great torment. And having received them, he brought them into the purification area. And as he was walking in the temple, a certain Pharisee, a high priest named Soreb [conventional translation is Levi; editorial note],” Which is kind of interesting. That word Zoar/Tzoar [uncertain], is Tsa'ar, [uncertain] which is a city condemned by God [but ultimately spared by God; editorial note]. So this is kind of like a pun on the Pharisee leader being punished by God. So like, possibly, maybe a Pharisee Messiah figure. So meaning they’re rejecting Jesus because they already have their Messiah they believe. So that’s something to be taken into a note. So this Soreb [Levi ?] approaches, met them and said, “Zoar, who gave you permission to walk in the purification area and to look upon these holy vessels, not having washed, nor your disciples having their feet baptized, but having being unclean, you have trampled upon this holy place, which is pure, which no one may enter unless you have bathed and changed into the garments of those baptized. Nor does anyone dare to touch these holy vessels.” So they’re in the temple right now in the inner sanctuary, touching the holy relics and not wearing the same baptism clothing as them. They’re not liking this. So this is what Jesus says. “The Savior answered and said to him, Woe to you blind ones who do not see. You wash in these poured out waters in which dogs and pigs have been thrown into day and night. And after washing your outer skin, you wipe it. And just like the prostitutes and flute players anoint themselves and wash and wipe and adorn themselves to cause the desires of men. But from within, they are full of scorpions and all evil. But I and my disciples who you say are not baptized have been baptized in the waters of eternal Zoe. That has come from God. But woe to those…” And the ending is missing. That’s why side two has not been given. [referring to side two of the fragment which is partially destroyed and not in the public domain] Cyd:Right. Now that’s a fragment. Where was that fragment found? Bishop Nathan Wilson:I forgot. The fragment is called Papyrus Oxyconocus 840. But you can just type in P. Oxy 840. I would say that was probably if I’d gone by memory, that might have been discovered maybe in Alexandria, if not maybe in Thrace, but I believe it was Alexandria, Egypt that might have been discovered. There was one, I believe, that was discovered in the Middle East, maybe Jerusalem. But I believe that one there was discovered in Alexandria. I might be wrong about that. I have to relook where that was discovered. But it is important. So a text that has not been given to public domain yet, which is quite a shame. Cyd:Yeah. Well, it’s been delightful talking to you. And you certainly have an encyclopedic knowledge of these ancient texts. It’s very beautiful. It’s very nice being around you. You have the good vibe. Bishop Nathan Wilson:It’s been a pleasure speaking to you as well, Dr. Cyd Ropp. It’s been an absolute pleasure. So I’m stoked. So sorry if I get excited and all that sort of stuff as well. I love meeting new people, especially fellow spiritual people. Always lovely to see, especially Gnostics. Cyd:Yeah. Well, I recommend The Gnostic Union. Go check out the Facebook site. That’s where all the action is, right? It’s the Facebook site. Bishop Nathan Wilson:And on the YouTube, yeah. We can all get together. Cyd:On the YouTube. Bishop Nathan Wilson:I’ve got a few old videos as well. So you can see the difference in my theology, how it’s changed. My whole belief system changed when I start translating, so I found out I was wrong about a couple of other things. So I still keep some old videos because some people might want to hang on to some of those beliefs as well. I have no problems with that. I’m very open-minded and whichever people want to believe, they can believe, as long as we’re loving to each other and kind. It’s all that matters. Being good humans. Cyd:Right. Well, since we’re going to be putting this on your site as well as mine, let me tell people that I have a Substack called The Gnostic Reformation. And my homepage is GnosticInsights.com. Well, it’s just been a blessing. Thank you very much. Bishop Nathan Wilson:You’re welcome. And feel free to share your stuff on The Gnostic Union Facebook page too. If you ever want to share stuff, feel free to. We accept other people’s work too. So feel free to share it. Cyd:How often? I mean, I post weekly. You don’t want me cross-posting weekly. Bishop Nathan Wilson:Oh, that’s fine. We don’t mind. You can post there weekly. We won’t mind. Anything that’s Gnostic, we’ll gladly accept. So we want to encourage all Gnostic schools of thought and everyone that wants to seek it, we want to encourage that. Cyd:Oh that’s excellent. Okay. Well, thank you so much for being with me today, Bishop Nathan Wilson. God bless us all. Bishop Nathan Wilson:God bless as well. Thank you for having me. Cyd:Okay. Bye-bye. Thank you. Well, that’s the conclusion of that long interview with Bishop Nathan Wilson of The Gnostic Union. These episodes have been running long, a half hour and more, so I think we’ll keep this one short, and give you a break. Until then, drop some comments and questions that I can address in next week's episode.This interview was recorded via Zoom, and so I have the video of the interview as well as these audios, and I’ve left it as one long video to post to YouTube. So I’m putting it up on YouTube now that we’re done with the audio podcast versions, and you can go to YouTube if you’d like to watch Brother Nathan talking about these things. He does have a few visual aids. His papyrus facsimiles and whatnot are pretty cool to look at. So I encourage you to go to my YouTube channel, Cyd Ropp, and it’s under the Gnostic Insights playlist, and leave a thumbs up. I’m going to try to grow the Gnostic Insights presence there on YouTube. It’s going to take a lot of effort and a lot of support on your part. So please give me a hand here, and let’s kick it off with this Bishop Wilson. The other YouTube video that’s already there is that animated version of my children’s book, Children of the Fullness: A Gnostic Myth. So if you haven’t watched that yet, you could catch it as well. Until then, God bless us all, and Onward and Upward. Until then, drop some comments and questions I can address in next week's episode. God bless us all and onward and upward. Children of the Fullness: A Gnostic Myth is the first gnostic book written for young children. Click here to go to amazon.com

Welcome back to Gnostic Insights and to the Gnostic Reformation on Substack. Dr. Cyd Ropp and Bishop Nathan Wilson Today's episode is the last installment of my interview with Bishop Nathan Wilson of The Gnostic Union. Brother Nathan continues with his illustration of how correct translation of the original Koine Greek of the New Testament changes the way we may interpret Biblical scripture more precisely. The translations he shares come from his freely available Gnostic Christian Truth Bible that you can find online in PDF form, with side by side comparisons of the original Koine with English. I'm including the link here in the transcript of the episode, so if you are listening to this in podcast form, you may wish to go to Gnostic Insights dot com to read the transcript. His Bible and other Gnostic scriptures could use another round of editorial polishing, in my opinion, to insert an indexed table of contents, so it may be a bit difficult to make your way through it. And in next week’s episode, I’ll take a long look at what we’ve been hearing for the last four weeks. If you have anything you would like me to discuss or any questions coming off of Bishop Wilson’s discussion, bring them up and we can talk about them on next week's episode. I know I’m going to want to talk about the role of Sophia and the Divine Feminine and the concept of gender on the ethereal plane. I would also like to talk to you about how the study of history and philology differs from theology and philosophy and how they are not necessarily gnosis. And here at Gnostic Insights, of course, and on the Gnostic Reformation, I avoid talking about gnosis and only share gnosis itself. So I’d like to explain that to you about that as well. So please drop me some comments here at the end of this episode and I can address them in next week’s episode. Bishop Nathan Wilson: So Mark 8:17. All right. So this would be Jesus here. “And having gnosis, he said to them, why reason because you have no bread or do you not understand that the heart of you has been hardened?” So this is among disciples arguing that they have no bread. Jesus having spiritual gnosis, understanding what’s going on, says, “What are you arguing about?” Which is kind of interesting that he mentioned, but I’ll mention something that’s a real kick in the can. So this is in Mark 15:42. And this is a text that no theology want to give you because it would make them feel uncomfortable. And it’s regarding Pontius Pilate having gnosis regarding Jesus crucifixion. So this is a note they definitely do not want. I was kind of thinking about what does this mean? And I figured out what it’s regarding to. Mark 15:45. Okay, so this is Pontius Pilate. I’ll read 15:44 first. “But Pilate wondered if he had already died, having called to him the centurion and questioned him if he had already died. And with gnosis from the centurion, he granted the body to Joseph.” AI generated image of Pilate questioning the Centurian. The three crucified men were inserted by the AI to symbolically represent the crucifixition of Jesus and the two thieves. Golgotha is actually not that close to the palace window. So that meaning inside knowledge from the centurion has been given to him about Jesus. So that could imply that he was still alive and that Pontius might have been involved in this plot. That’s what that text would imply; it doesn’t necessarily have to mean that. It can just mean that within a knowledge he’s been told by the centurion Jesus is dead, so it can apply that too. So however you want to read that text is up to you. But I found that quite fascinating and I had to really look at that. I’m like, well, I'm sorry, we can’t have that in there. That’s why that’s been censored. But that’s fascinating. So we even have Jesus having a gnosis and leaving an area and that’s in Matthew 12:15. I’ll jump into that too. So there’s a couple of scenes that Jesus has gnosis. There’s even times he has gnosis in regarding what other people were thinking. So having to understand them mentally. So that’s cool. So gnosis appears quite often. It’s just it doesn’t appear in the English text. But in the Old Testament it’s even more. Cyd:That's interesting. Bishop Nathan Wilson:Yes, it is. Very. Okay. So “withdrew from the area” Matthew 12:15 I want. Right. “And Jesus having gnosis, withdrew from there and many great multitudes followed him and he healed them.” Or it can translate to took care of them or cured them all. So that word here we have can be for a therapeia or a therapeo. And this word meaning to heal someone or to spend time with them, to heal them with God’s word or with medicine, to heal them with medical substance, so narcotics. It can be just simply curing them or just spending time with someone so say talking to someone, healing them and their emotions. So healing their emotions. So that’s beautiful. Not just simply Jesus hocus pocus and and leaving. It’s he’s spending time with people. And this word has been used in ancient Greek medical texts for implying medical substances or therapy. So the word therapeia is where our word therapy comes from. So this can be Jesus the therapist. So that’s beautiful. Absolutely fantastic. I like that. So it gives more power to the text. Shows that one person can make a difference. So any one of us can do this and heal multitudes through spiritual touch, through spiritual messaging, through the simple act of love. So that’s powerful. That’s useful. Cyd:And this is something that only people can do. Well, no, actually dogs are very good therapists as well. But I wouldn’t think that an AI therapist or an AI Jesus has any gnosis truly. Bishop Nathan Wilson:I’m not really one big for AI because I think AI is basically just all secondhand information. It’s just built from all our information that we’ve already got. So we have here something else. This is something pretty interesting too. Matthew 16:8. And it’s Jesus having gnosis: “Why do you argue amongst yourselves? You of little faith because you have no bread” [or meaning food.] But say, regarding to the word for artos being bread. So when you have the Jesus prayer, Give us this daily bread, this could translate to give us our daily necessaries of life. That’s much more. So daily maintenance, so being maintained spiritually, being maintained by God, for God giving us the means to live spiritually as well as physically. So it’s much more powerful than just simple, just bread and food. So Jesus speaking a lot of times symbolically. So the symbolic teachings are meant to be useful to all of us. So something that we can practically take on, not simply does something that’s outside of ourselves. So that’s within ourselves that we can actually use. So gnosis. And I’ll go into Matthew 22:18. And that’s with Jesus about having gnosis on the wickedness of the Pharisees. So this doesn’t mean that all Pharisees are bad though. Jesus had Pharisees that followed him. This just means a select few of them. So basically the rich corrupted ones of them. So he was also against the Sadducees too. Mostly Sadducees probably because they were the richer lots. But he was not really a friend to those who were corrupt and using the money that they were given to further subject the people to more condemnation, which Jesus was very much pro-life, was equality where the Pharisees and Sadducees in large numbers were not. Which is a shame. Okay, so 22, I think it was I’m looking for. Matthew 22:18. Okay. Cyd:You know that Old Testament God of the Sadducees and Pharisees doesn’t have love. So they are not getting any gnosis from that Jehovah level. Bishop Nathan Wilson:No. And it goes back to where it’s first worshipped. The first to worship this God, Yahweh, were very violent. They were the Shasu. They were known to force marry the Egyptian and Ethiopian young girls they raided. So when we look at the depictions of the Shasu, they are mixed in colour—they're black, they’re white, they’re copper skinned. They didn’t care what colour you were, they just took. They were looking for sex slaves, basically wives. So what’s interesting is the same river that they used, the Euphrates River, not all of them were river-based pirates. Some were just tent dwelling nomads. But some of them did have the funds or means to use ships. So we certainly had sea people. So some of those sea people were Canaanite raiders. So they’ll use the Euphrates River to go out raiding, to go out to the main street or elsewhere to raid outside of their own lands. Muslim pirates would use the same river to do the same thing. So that’s interesting.[Editor’s note: The speaker appears to be connecting several groups—nomadic Shasu, Sea Peoples, and later Muslim-era raiders. While the Euphrates served as an important transportation corridor, the specific claim that the Shasu or Sea Peoples used it as river-pirates is not clear from the sources consulted by the CoPilot AI and may reflect an interpretation rather than an established historical consensus. Of course, the AIs are relaying to us approved, conventional data, so their data bases would not contain the types of stories Bishop Wilson speaks of.]All in the name of this Jehovah, in the name of Yahweh, in the name of the demiurge, this evil gets done. And it’s always the poor that suffer, the poor and women. And who are the ones that Jesus is speaking to? The poor and to women. So it’s shocking. So most Christians don’t look at this either. A lot of Muslims don’t either, because they will be following Jesus [Isa]. So who they call Isa, they clearly don’t. So the message contradicts. So Muhammad called himself a man of war. Moses as well. But it depends on what version of Moses you’re looking at as well. So during the time of Jesus, as I mentioned, there were different versions of Judaism. There were different Torahs and different Jewish Bibles. So some believed in a peaceful Moses and even a peaceful Abraham. Others believed in Abraham the Pirat. So Abraham the Pirate. And some didn’t take this view. So others believed in Abraham ready to sacrifice his son. And others believed that he was hearing a fallen angel, mistook it for God, and God had to intervene. And we see this sort of in the Essene story somewhat. So that’s more of a Gnostic take. Some Essenes view, because they’re Dead Sea Scrolls, which is a Qumran Essene sect, they believe that it was Belial that was behind the scenes doing this. And God was basically aware that Belial was doing it and would interfere. So he would do this in order for Belial to expose himself and then be shamed. So a very different story. So the story of Job we read is the Pharisee story, which is Satan being in the angelic courts. So being asked by God, so not acting outside of God. So he was only there to test human beings. So Satan’s not the bad guy in that story. It’s Yahweh. But when we look at other stories, it’s different. Even the Ethiopian version is different. They have two stories. One with Belial and the other one with a figure called Mastema, who is the opponent against God trying to cause the sacrifice of Abraham’s son. So, trippy. So this is regarding to the Pharisees as well. “So Jesus, having gnosis of the wickedness of them, said, Why do you test me, you hypocrites?” So this is in reference to the coin, when he showed them the icon. So what’s interesting about that scene is Judas, who was a Zealot, basically, I think it was Judas of Galilee, who rebelled against Rome, he also said the same thing. “Give to Caesar what is Caesar’s and give to God what is God’s.”[Matthew 22:21] So when Jesus is speaking in the scene, he doesn’t touch the coin. The icon on there in question is the emperor who is stating, you know, son of Caesar, son of God. Jesus is saying, no, basically give this back to Caesar and give to Israel, God, what is God’s, which is the land. So Israel. But I don’t think it’s more from the land—I think that’s a zealot opinion. I think when he’s talking about this, when he says Israel, I’m thinking he’s looking at the word context and he’s meaning El preserved so those who belong to El. So when he says those who belong to Israel, he’s not saying just anything, he’s talking about the lost sheep of El Elyon. So those were in other lands, lead them back here. So ones who have gone astray, which is interesting. So ones who are worshipping pagan gods or worshipping Yahweh. So he’s saying, bring them back to El, bring them back to God, repentance. This is why the Pharisees and Sadducees disliked him. He had a different God. Some that liked him as well, but they had trouble understanding it. Cyd:Right. Well, and that is still the case. Hey, we’re going to have to wrap this up in just a few minutes. So is there any scripture you would like to make sure that you share before we wrap it up? Bishop Nathan Wilson:Okay. Well, if you like, I can share either the temple scene, which is a Matthew 21:12, or I can share the little, the short scene of the Pharisees being condemned by Jesus for basically dressing up like prostitutes. You might have a, you might have a lot of that. Cyd:Yeah. Okay. That, that looks to be the one you want to share the most. Papyrus Oxyconocus 840 Bishop Nathan Wilson:So I’ll share that one. It’s very short. So this is the text in general. Just this little bit. Okay. The Greek side is on here. [Nathan displays his fragment facsimile.] So I have the Greek side by side. So this is side one and side two. So side two is even shorter. “So before committing injustice, he carefully plans it all.” So this is Jesus speaking about the evil. “Be on guard, lest you suffer the same things as they.” So this is the Pharisees and Sadducees he’s talking about. “For the evil doers among people do not receive punishment only in this life, but also suffer judgment and great torment. And having received them, he brought them into the purification area. And as he was walking in the temple, a certain Pharisee, a high priest named Soreb [conventional translation is Levi; editorial note],” Which is kind of interesting. That word Zoar/Tzoar [uncertain], is Tsa'ar, [uncertain] which is a city condemned by God [but ultimately spared by God; editorial note]. So this is kind of like a pun on the Pharisee leader being punished by God. So like, possibly, maybe a Pharisee Messiah figure. So meaning they’re rejecting Jesus because they already have their Messiah they believe. So that’s something to be taken into a note. So this Soreb [Levi ?] approaches, met them and said, “Zoar, who gave you permission to walk in the purification area and to look upon these holy vessels, not having washed, nor your disciples having their feet baptized, but having being unclean, you have trampled upon this holy place, which is pure, which no one may enter unless you have bathed and changed into the garments of those baptized. Nor does anyone dare to touch these holy vessels.” So they’re in the temple right now in the inner sanctuary, touching the holy relics and not wearing the same baptism clothing as them. They’re not liking this. So this is what Jesus says. “The Savior answered and said to him, Woe to you blind ones who do not see. You wash in these poured out waters in which dogs and pigs have been thrown into day and night. And after washing your outer skin, you wipe it. And just like the prostitutes and flute players anoint themselves and wash and wipe and adorn themselves to cause the desires of men. But from within, they are full of scorpions and all evil. But I and my disciples who you say are not baptized have been baptized in the waters of eternal Zoe. That has come from God. But woe to those…” And the ending is missing. That’s why side two has not been given. [referring to side two of the fragment which is partially destroyed and not in the public domain] Cyd:Right. Now that’s a fragment. Where was that fragment found? Bishop Nathan Wilson:I forgot. The fragment is called Papyrus Oxyconocus 840. But you can just type in P. Oxy 840. I would say that was probably if I’d gone by memory, that might have been discovered maybe in Alexandria, if not maybe in Thrace, but I believe it was Alexandria, Egypt that might have been discovered. There was one, I believe, that was discovered in the Middle East, maybe Jerusalem. But I believe that one there was discovered in Alexandria. I might be wrong about that. I have to relook where that was discovered. But it is important. So a text that has not been given to public domain yet, which is quite a shame. Cyd:Yeah. Well, it’s been delightful talking to you. And you certainly have an encyclopedic knowledge of these ancient texts. It’s very beautiful. It’s very nice being around you. You have the good vibe. Bishop Nathan Wilson:It’s been a pleasure speaking to you as well, Dr. Cyd Ropp. It’s been an absolute pleasure. So I’m stoked. So sorry if I get excited and all that sort of stuff as well. I love meeting new people, especially fellow spiritual people. Always lovely to see, especially Gnostics. Cyd:Yeah. Well, I recommend The Gnostic Union. Go check out the Facebook site. That’s where all the action is, right? It’s the Facebook site. Bishop Nathan Wilson:And on the YouTube, yeah. We can all get together. Cyd:On the YouTube. Bishop Nathan Wilson:I’ve got a few old videos as well. So you can see the difference in my theology, how it’s changed. My whole belief system changed when I start translating, so I found out I was wrong about a couple of other things. So I still keep some old videos because some people might want to hang on to some of those beliefs as well. I have no problems with that. I’m very open-minded and whichever people want to believe, they can believe, as long as we’re loving to each other and kind. It’s all that matters. Being good humans. Cyd:Right. Well, since we’re going to be putting this on your site as well as mine, let me tell people that I have a Substack called The Gnostic Reformation. And my homepage is GnosticInsights.com. Well, it’s just been a blessing. Thank you very much. Bishop Nathan Wilson:You’re welcome. And feel free to share your stuff on The Gnostic Union Facebook page too. If you ever want to share stuff, feel free to. We accept other people’s work too. So feel free to share it. Cyd:How often? I mean, I post weekly. You don’t want me cross-posting weekly. Bishop Nathan Wilson:Oh, that’s fine. We don’t mind. You can post there weekly. We won’t mind. Anything that’s Gnostic, we’ll gladly accept. So we want to encourage all Gnostic schools of thought and everyone that wants to seek it, we want to encourage that. Cyd:Oh that’s excellent. Okay. Well, thank you so much for being with me today, Bishop Nathan Wilson. God bless us all. Bishop Nathan Wilson:God bless as well. Thank you for having me. Cyd:Okay. Bye-bye. Thank you. Well, that’s the conclusion of that long interview with Bishop Nathan Wilson of The Gnostic Union. These episodes have been running long, a half hour and more, so I think we’ll keep this one short, and give you a break. Until then, drop some comments and questions that I can address in next week's episode.This interview was recorded via Zoom, and so I have the video of the interview as well as these audios, and I’ve left it as one long video to post to YouTube. So I’m putting it up on YouTube now that we’re done with the audio podcast versions, and you can go to YouTube if you’d like to watch Brother Nathan talking about these things. He does have a few visual aids. His papyrus facsimiles and whatnot are pretty cool to look at. So I encourage you to go to my YouTube channel, Cyd Ropp, and it’s under the Gnostic Insights playlist, and leave a thumbs up. I’m going to try to grow the Gnostic Insights presence there on YouTube. It’s going to take a lot of effort and a lot of support on your part. So please give me a hand here, and let’s kick it off with this Bishop Wilson. The other YouTube video that’s already there is that animated version of my children’s book, Children of the Fullness: A Gnostic Myth. So if you haven’t watched that yet, you could catch it as well. Until then, God bless us all, and Onward and Upward. Until then, drop some comments and questions I can address in next week's episode. God bless us all and onward and upward. Children of the Fullness: A Gnostic Myth is the first gnostic book written for young children. Click here to go to amazon.com

Send us Fan MailEph 4:1 I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called, 2  with all lowliness and gentleness,              In this section we see Paul telling us to walk worthy of all that God has given us and called us to in Chapters 1-3.  Paul says based on all God has done for you, now you live this way.  Chapters 1-3 tell us what God has done for us, and Chapters 4-6 tell us our responsibilities based on His grace and mercy.The power to serve God is not found in us, in our own striving or strength. It is the power which God Himself provides in Christ and by means of His Spirit. Chapters 1-3 speak much of God's power, which is at work in us, enabling us to serve Him in a way that brings Him glory (see Ephesians 1:19-21; 3:16-21).The doctrine of chapters 1-3 provides the motivation for our conduct. Chapters 1-3 are all about the grace of God and this grace produces gratitude. In the Old Testament God said if you obey me I will bless you and now in the NT He says I have blessed you already so now you need to obey meGratitude for God's grace is one of the motivations for our service. Another is the hope and assurance we have of the fulfillment of God's future promises. Another strong motivation is the knowledge of our eternal security (Ephesians 1:13), and that God has not only provided the grace to be saved, but also to serve Him, to His glory.In this lesson we will consider the “new” way of walking which we are to learn and to practice as believers in Jesus Christ. May God grant that we would understand Paul's instructions and that our walk would be consistent with our high calling in Christ.Mark 8:36 "For what will it profit a man if he gains the whole world, and loses his own soul?              John 14:6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. Have you trusted Him as your Savior? He can Save you if You ask Him based on His death, burial, and resurrection for your sins. Believe in Him for forgiveness of your sins today.               “And you shall know the truth, and the truth shall make you free.”  -John 8:32            Our mission is to spread the gospel and to go to the least of these with the life-changing message of Jesus Christ; We reach out to those the World has forgotten.               hisloveministries.podbean.com #HLMSocial hisloveministries.nethttps://www.instagram.com/hisloveministries1/?hl=en His Love Ministries on Itunes Don't go for all the gusto you can get, go for all the God (Jesus Christ) you can get. The gusto will get you, Jesus can save you. https://www.facebook.com/His-Love-Ministries-246606668725869/?tn-str=k*F            The world is trying to solve earthly problems that can only be solved with heavenly solutionsMarty McKenzie - His Love Ministries - The Least of These Podcast- www.hisloveministries.netMarty McKenzie - His Love Ministries - The Least of These Podcast- www.hisloveministries.net

Through-out the Old Testament God has left scriptures showing us that He will draw all men to Himself, that all will be saved, and that there's no partiality with God

To remember something or someone is to recall events that took place in our lives but we also use remembrance to recall the goodness of God, his faithfulness and what is expected of us by God, the standards we are called to live by. We must also remember the promises God gave us through in his word knowing that he is not a lair and that all his promises are yes and amen. God has called his people to remember key event in order that we never forget his great love for us. In the Old Testament God told his people to remember the Passover when he brought salvation to them from the Pharoah of Egypt, under the New Covenant we are called to remember the cross where Jesus became the last Passover lamb. Through Jesus death God brought salvation to the whole world giving us opportunity to be reunited with him forever. To help us remember cost of our salvation Jesus instituted the communion and to help us remember what his expectation is for us and his promises toward us he left us his word.

Polycarp lived at a time when the early church was facing pressure from Rome, false teaching from within, and the growing challenge of preserving the message handed down by the apostles. In this episode of Kitchen Table Theology, Pastor Jeff and Tiffany look at the life of Polycarp of Smyrna, one of the Apostolic Fathers and a direct link to the Apostle John. They discuss his role as bishop of Smyrna, his influence on Irenaeus, his defense of apostolic truth, and his faithful witness even unto death. Chapters:01:00 Who Was Polycarp of Smyrna?Polycarp was one of the Apostolic Fathers, a bishop in Smyrna, and a direct link between the apostles and the next generation of Christian leaders.03:00 Polycarp's Connection to the ApostlesPolycarp was a disciple of the Apostle John and was known by Irenaeus as someone instructed by the apostles and connected to those who had seen Christ.05:00 The Apostolic FathersThe Apostolic Fathers were early Christian leaders who lived just after the apostles and helped guide the church through its first generations.08:30 False Teaching in the Early ChurchThe early church faced pressure from Rome on the outside and false teaching from within, including movements like Gnosticism and Marcionism.10:00 What Was Marcionism?Marcion rejected parts of Scripture and taught a divided view of God, claiming the Old Testament God and the God revealed by Jesus were different.15:00 Polycarp and IrenaeusPolycarp mentored Irenaeus and modeled how to stand firmly for truth while showing grace in secondary disagreements.17:30 Polycarp's ArrestRoman authorities arrested Polycarp when he was 86 years old and pressured him to deny Christ by offering incense to Caesar.20:00 The Martyrdom of PolycarpPolycarp refused to deny Jesus, declaring that Christ had never done him wrong and that he “Nearly 2,000 years later, we sit here and we still remember Polycarp, not because he was powerful or wealthy or famous. We remember him because he was faithful.” - Pastor Jeff Cranston

Through Hosea in the Old Testament - God tells us what he desires. Following a Baptism in our Church Donald unpacks Hosea 6v6

Are you ready to unlock a deeper, more transformative relationship with the Bible? Join Fr. Juventius Andrade, C.Ss.R., from the Redemptorist Media Center, as he presents the final introductory session of his insightful series, Who's Who in the Bible.In this engaging episode, Fr. Juventius lays the essential groundwork for exploring biblical characters by bridging the Old and New Testaments. He masterfully dismantles common misconceptions—such as the idea of an 'angry' Old Testament God versus a 'loving' New Testament God—and explains how to interpret scripture through a Catholic lens, avoiding the pitfalls of both fundamentalism and total literalism.Whether you are a seasoned reader or just starting your journey, this session offers the tools to understand the historical, literary, and theological context of the scriptures. Dive into this session to prepare your heart and mind for the stories that have shaped faith for generations. Don't miss this opportunity to grow in your understanding of the Word! 

Why was Peter's vision about food? And how did he know God wanted him to connect that to Gentiles believing in Jesus? In this episode, Emma Dotter circles back to Acts 10:1-33 and breaks down Peter's vision about the animals and the sheet. To us, it seems random, but to Peter, it would have been a clear reference to the rules of cleanliness, the dietary laws, and the ceremonial rituals laid out in the Old Testament—God was doing something new. // ADDITIONAL VERSES MENTIONED: Hebrews 9: 13-14; Acts 1: 8 // RELATED JOIN THE JOURNEY EPISODES:  S4:267 Acts 9-11 (https://podcasts.apple.com/us/podcast/s4-267-acts-9-11/id1600151923?i=1000735699050) // WHAT IS JOIN THE JOURNEY? Join The Journey is a realistic daily Bible reading plan that helps followers of Jesus at Watermark Community Church and beyond enjoy abiding in Jesus together. Join The Journey Jr. is designed to help parents guide their kids in Bible reading through interactive and age-specific lessons. In 2026, we're studying the book of Acts—one passage per week. For another year, teaching on Sunday will align with each week's passage. Then, for the next six days, we'll return to the same passage with fresh focus, exploring insights about who God is and how we can enjoy him more deeply. Monday through Saturday, we'll approach the same passage from a different perspective each day—whether observation, interpretation, prayer, or another spiritual practice—to gain a deeper understanding and appreciation for God's Word. Then, watch or listen to the video podcast to tackle the week's toughest verses and discover key historical, theological, and practical insights. Daily Bible lessons for adults: https://jointhejourney.com Daily Bible lessons for parents and families: https://jointhejourney.com/jr Weekly Bible podcast for kids: https://podcasts.apple.com/us/podcast...  // MORE RESOURCES FROM JOIN THE JOURNEY:  Digital Bible study resources: https://jointhejourney.com/resources Previous years' print curriculum: https://www.amazon.com/stores/Waterma... Contact the Join The Journey team: jointhejourney@watermark.org  

What do you do with the hardest passages in the Bible? In this episode, Dr. E responds to a listener wrestling with one of the biggest objections people have about Christianity: Why did God command the destruction of entire nations in the Old Testament? Dr. Easley walks through passages in Joshua, Deuteronomy, 1 Samuel, and 2 Kings while explaining the historical, theological, and spiritual context behind God's judgment against the Canaanites and other nations. This conversation explores God's sovereignty, justice, mercy, evil, idolatry, and why these passages still feel deeply difficult for believers today. Rather than avoiding the tension, this episode honestly addresses it—pointing listeners back to the holiness of God and ultimately to Jesus Christ, where justice and mercy meet at the cross. If you've ever struggled with difficult Bible passages or wondered how to answer skeptics who call God cruel or inconsistent, this episode is for you. Chapters 00:00 – Why These Passages Are So Difficult 01:52 – Understanding God's Judgment in the Old Testament 05:09 – The Wickedness of the Canaanites 08:02 – Does God Take Pleasure in Judgment? 10:18 – Justice, Mercy, and the Cross of Christ 13:15 – Wrestling With God's Sovereignty Key Topics Covered Why God commanded war in the Old Testament God's justice and sovereignty The wickedness of the Canaanites Mercy, holiness, and judgment Difficult Bible passages explained Spiritual warfare in Scripture Romans 9 and the sovereignty of God How the cross fulfills justice and mercy Answering skeptical objections to Christianity Wrestling honestly with difficult theology Links Mentioned: Is God a Moral Monster? by Paul Copan Find more episodes of Ask Dr. E here. If you've got a question for Dr. Easley, call or text us your question at 615-281-9694 or email at question@michaelincontext.com.

Welcome back to the Word on Fire Show. I'm Matthew Petrusek, senior director of the Word on Fire Institute and the host of the Word on Fire Show. Thank you for joining us. The Old Testament is about three-quarters of the Bible. It is theologically and morally impossible for Christians to understand God's relationship with the world, the nature and purpose of human beings, original sin, salvation history, the person of Jesus Christ, and the foundation of the Church without it. Indeed, as far back as the second century AD, the Church condemned the heresy of Marcionism, which sought to distinguish the God of the Old Testament from the God of the New Testament and to lop off the Old Testament from the biblical canon. There is and never has been, in short, Christianity without the Old Testament. Nevertheless, much of the text remains difficult for the faithful to understand and, even more so, to explain to others, especially to those who know nothing about it. To make matters more complicated, secular critics of the faith often try to use the Old Testament against it, arguing—like the Marcionites of the past—that belief in the Old Testament is both irrational and immoral. So how should Catholics respond? What are some strategies we can employ not only to make the Old Testament accessible but also evangelically compelling? Here to help us understand the Old Testament and its enduring evangelical power, especially in a highly secularized culture, is Bishop Robert Barron. Topics Covered 00:00 | Introduction 01:33 | Bishop Barron visits Washington 03:38 | How many Catholics read the Bible 09:37 | Understanding the Bible through the interpretive tradition of the Church 11:13 | The historical critical method of the Old Testament 13:10 | The influence of Joseph Ratzinger on Bishop Barron's biblical approach 16:00 | The otherness of God 20:28 | Why God's self-sufficiency matters for reading the Old Testament 22:57 | God as radically transcendent and personally involved 25:25 | God, creator of all people and the father of Israel 26:43 | Critique #1: The Old Testament God is violent 30:09 | Critique #2: The Old Testament God is a moody, jealous diva 32:52 | Critique #3: The Old Testament God is not the New Testament God 34:53 | Critique #4: The Old Testament is just a collection of myths 37:23 | Advice for evangelists regarding the Old Testament 39:34 | Listener Question: What is the Bible's role for Catholics 40:45 | Join the Word on Fire Institute Links: Word on Fire Institute: https://institute.wordonfire.org/ NOTE: Do you like this podcast? Become a Word on Fire IGNITE member! Word on Fire is a non-profit ministry that depends on the support of our listeners . . . like you! So become a part of this mission and join IGNITE today to become a Word on Fire insider and receive some special donor gifts for your generosity.

Was the Old Testament God different than the New Testament God? When the Levites slew 3,000. The importance of detail …

Dr. Avram Shannon continues to unlock the divine logic behind Israel's sacrificial system and the Day of Atonement, dismantling the myth of the angry Old Testament God and revealing why Leviticus was the book Jesus read and why it is the surprising heartbeat of covenant life today.YOUTUBE: https://youtu.be/DlwTDLtYPG0FREE PDF DOWNLOADS OF followHIM QUOTE BOOKSNew Testament: https://tinyurl.com/PodcastNTBookOld Testament: https://tinyurl.com/PodcastOTBookBook of Mormon: https://tinyurl.com/PodcastBMBook WEEKLY NEWSLETTERhttps://tinyurl.com/followHIMnewsletter SOCIAL MEDIAInstagram: https://www.instagram.com/followHIMpodcastFacebook: https://www.facebook.com/followhimpodcastTIMECODE:00:00 - Part 2 - Dr. Avram Shannon00:07 The sacrificial system03:20 Why does sacrifice create holiness?06:19 What was the Tabernacle made of?17:17 Ritual purity laws: Matter out of place21:22 The Day of Atonement and Five Offerings28:58 Nadab and Abihu–No one is shielded from consequences38:50 Leprosy, skin disease, and purity laws42:17 The Holiness Code: Instructions for becoming like God46:16 Love thy neighbor: The Law Jesus read49:44 The myth of the angry Old Testament God57:29 Covenants and relationships, not transactions57:45 Dr. Shannon's forthcoming book of the Law of Moses in The Book of Mormon1:04:45 End of Part 2 - Dr. Avram ShannonThanks to the followHIM team:Steve & Shannon Sorensen: Cofounder, Executive Producer, SponsorDavid & Verla Sorensen: SponsorsDr. Hank Smith: Co-hostJohn Bytheway: Co-hostDavid Perry: ProducerKyle Nelson: Marketing, SponsorLisa Spice: Client Relations, Editor, Show NotesWill Stoughton: Video EditorKrystal Roberts: Translation Team, English & French Transcripts, WebsiteAriel Cuadra: Spanish TranscriptsAmelia Kabwika: Portuguese TranscriptsHeather Barlow: Communications DirectorSydney Smith: Social Media, Graphic Design "Let Zion in Her Beauty Rise" by Marshall McDonaldhttps://www.marshallmcdonaldmusic.com

The trending story of missing scientists and military officials has taken an interesting turn, now reaching back several years to find supposed cases. Amy Eskridge has suddenly become famous for being an anti-gravity researcher who was killed for her work in 2022. Although Amy had a University background, she was part of or partnered with companies and groups about as credible as Stavatii Aerospace. Some say, she was killed over her antigravity technology and others for similar reasons. Nearly all the missing or dead cases are, as with Amy, said to be related to UFOs and Disclosure. But the argument within the suspicion of her death is missing the point: there is no direct connection between the various definitions of “aliens” and UFOs, nor is there a direct connection between the same and exotic technology. It is all based on assumption. However, if there is an underlying conspiracy, it might just be that the attempt to make UFO disclosure religious and technological is part of a buildup to undermine current legacy systems and Christianity in order to position these new alien gods as the Old Testament God; thus establishing a New World Order and a New World Religion. *The is the FREE archive, which includes advertisements. If you want an ad-free experience, you can subscribe below underneath the show description.

Exodus 20 marks a turning point in Scripture—the introduction of the Law. For many, this is where Bible reading plans "go to die." Modern readers often view the Old Testament Law as antiquated, harsh, or even embarrassing. Yet, the Psalmist in Psalm 119 gushes over these statutes, claiming they bring freedom, light, and delight. This sermon explores the lens through which we view the Law and why it remains a vital gift from a good God.Key Points1. The Lens of FreedomOur Western culture views freedom as the absence of restraint (autonomy). However, true freedom requires boundaries. Just as soccer cannot be played without sidelines, human flourishing requires moral borders. The Law is not a prison; it is the "sidelines" that allow the game of life to be played effectively.2. Correcting Unhelpful AttitudesThe "Two Gods" Myth: There is no division between a "wrathful" Old Testament God and a "loving" New Testament God. God is the same yesterday, today, and forever.Grace Precedes Law: God did not give the Law to the Israelites so they could get saved; He gave it because they were saved. Salvation has always been by grace through faith.Rules vs. Relationship: This is a false dichotomy. In any healthy relationship (like a marriage), rules serve to protect and deepen the connection.3. The Purpose of the LawA Mirror: It reflects God's perfect righteousness and highlights our own sinfulness.A Restraint: It curbs evil and protects the righteous.A Guide: It instructs believers on what is pleasing to God.A Signpost: It points us to Jesus, the only one who fulfilled the Law perfectly.4. Relating to the Law TodayWe view the Old Testament as authoritative but through a Gospel lens. While ceremonial and civil laws (sacrifices, dietary restrictions) were fulfilled in Christ, the moral principles repeated in the New Testament remain binding for Christians today.ConclusionThe Law is a relief, not a burden. It removes the guesswork of how to please God and reveals our desperate need for a Savior. Jesus did not abolish the Law; He fulfilled it, succeeding where we failed, so that we might walk in the "new way of the Spirit."Calls to ActionRepent of Autonomy: Stop trying to define "good" and "evil" on your own terms.Meditate on the Word: Ask God to give you the Psalmist's heart—to "pant" for His commands.Trust the Substitute: Approach the communion table with gratitude, knowing Christ's perfect obedience is credited to you. Support the show*Summaries and transcripts are generated using AI. Please notify us if you find any errors.

Welcome to Day 2841 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – The Marcionism Heresy: When Jesus was Separated from Yahweh. Wisdom-Trek Podcast Script - Day 2841 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2841 of our Trek.   The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God's Word. John's lessons can be found on his website   theologyinfive.com.   Today's lesson is titled:  The Marcionism Heresy: When Jesus was Separated from Yahweh. In the second century, one of the earliest and most dangerous heresies in Church history took root. It was not a denial of Jesus's divinity, nor was it a misunderstanding of the resurrection. It was something far more subtle and insidious. Marcionism was an attempt to rewrite the very character of God by separating Jesus from the Old Testament and cutting Christianity off from its roots in Israel. This false teaching did not come from paganism. It came from within the Church, and it forced early believers to clarify what they believed about Scripture, salvation, and the God they worshiped. The first segment is: Marcion's Vision of Two Gods. Marcion of Sinope arrived in Rome around 140 AD. He was wealthy, persuasive, and deeply disturbed by what he saw as contradictions between the God of the Old Testament and the teachings of Jesus. In his view, the God of the Hebrew Scriptures was harsh, legalistic, and obsessed with justice and wrath. By contrast, Jesus preached love, forgiveness, and grace. Marcion could not reconcile these two visions. His solution was to claim that the God of the Old Testament was a different being entirely from the Father of Jesus Christ. In Marcion's theology, the Old Testament God was a lesser deity, a creator god who imprisoned people under law and punishment. Jesus, sent by a higher god of pure love, came to rescue humanity from this legalistic tyrant. As a result, Marcion rejected the entire Old Testament and attempted to create a new Christian canon. He kept only an edited version of the Gospel of Luke and ten of Paul's letters, removing any reference to the Hebrew Scriptures or to Jesus fulfilling the Law and the Prophets. This was not just a matter of preference. It was a full rejection of the Jewish roots of the Christian faith, and with it, a rejection of the unity of God's revelation. It fractured the biblical story into competing narratives and turned Jesus into a stranger to Israel rather than her promised Messiah. The Second Segment is: The Church Responds The early Church recognized that Marcionism was not a minor mistake but a full-blown heresy. Church Fathers like Tertullian, Irenaeus, and Justin Martyr wrote extensive refutations. They understood that Marcion's teachings struck at the very heart of Christianity. If Jesus was not the fulfillment of Yahweh's promises to Israel, then the gospel had no foundation. Tertullian famously responded in his work Against Marcion, arguing that the God of Jesus and the God of the Old Testament are one and the same. Jesus did not come to destroy the Law and the Prophets, but to fulfill them. The gospel is not a rejection of Israel's Scriptures but their climax. The justice and mercy of God are not at odds. They are united perfectly in Christ, whose mission is unintelligible apart from the covenant story that began in Genesis. The Church's rejection of Marcionism also had another important consequence. It pushed early Christian leaders to define more clearly which writings were authoritative. Marcion had tried to create his own canon, so the Church responded by affirming the full body of Scripture, both Old and New Testaments. The process of canonization did not begin with Constantine or centuries of debate. It was driven, in part, by the need to defend the faith from distortions like Marcionism and protect the integrity of the gospel message. The third segment is: Jesus Is Not a New God. At the core of Marcion's error was a failure to understand who Jesus is. Jesus is not a new god with a different character than Yahweh. He is Yahweh in the flesh. Every act of grace and healing in the gospels reflects the same God who rescued Israel from Egypt, gave the Law at Sinai, and promised restoration through the prophets. Jesus did not come to save us from the Old Testament God. He came as the embodiment of that God's covenant love. When Jesus calmed the sea, He acted like the storm-tamer of Psalm 107. When He fed the multitudes, He echoed the provision of manna in the wilderness. When He declared the year of the Lord's favor, He was announcing the arrival of Jubilee, rooted in Leviticus. The New Testament makes sense only when read as the fulfillment of the Old. This does not mean that the Father and the Son are the same person. Christianity affirms the Trinity, meaning there is one God who exists in three persons: Father, Son, and Holy Spirit. When we say that Jesus is Yahweh, we are affirming that He shares in the same divine identity and essence, not that He replaces or is identical to the Father. The New Testament presents Jesus as distinct from the Father while also fully and truly God, working in perfect unity with Him. Paul, whom Marcion admired, did not reject the Old Testament. He quoted it constantly. He called the Law holy, righteous, and good. He described the Scriptures as pointing to Christ. When he wrote that all Scripture is God-breathed, he was speaking about what we call the Old Testament. Paul's gospel was not detached from the Hebrew Bible. It was built on it, saturated with its symbols, promises, and patterns. The Fourth Segment is: The Old Heresy in New Clothes. Although Marcion was eventually excommunicated and his teachings denounced, his ideas never fully disappeared. They have resurfaced in every generation under new names and new justifications. Whenever a preacher says that the Old Testament no longer matters, Marcionism is speaking again. When someone claims the God of the Old Testament was cruel but Jesus is kind, that is the same heresy in softer tones. When Christians speak as if Israel was completely replaced by the Church and God's promises to the Jewish people are obsolete, they echo Marcion's contempt for the Scriptures Jesus Himself read, taught, and fulfilled. Some modern pastors have openly stated that Christians need to “unhitch” their faith from the Old Testament. They may mean well, often trying to make the faith more accessible, but the result is a gospel with no roots, a Jesus with no backstory, and a Christianity that forgets who Yahweh is. It is not a small shift in emphasis. It is a return to a condemned error. The Fifth segment is: The Danger of Disconnection. What made Marcionism so dangerous was that it offered a version of Christianity that seemed easier to accept. No wrath. No judgment. But in severing Jesus from Yahweh, Marcion also severed Jesus from His mission, His identity, and His authority. A Jesus who is not Yahweh cannot save. A gospel without the Law and the Prophets is no gospel at all. The biblical story begins in Genesis, not Matthew. The covenant made with Abraham is the foundation of the promise fulfilled in Christ. The God who speaks from the burning bush is the same One who says, “Before Abraham was, I am.” To follow Jesus is to follow the God of Israel. To know Christ is to know Yahweh. We must never pit one part of the Bible against another. The story is one. The Author is one. And He does not change. In Conclusion. Marcionism was not just a theological mistake. It was a direct challenge to the identity of God, the authority of Scripture, and the unity of the gospel. By trying to divide Jesus from Yahweh, it created a false Christ and a false message of salvation. The early Church rightly recognized it as heresy, and its legacy serves as a warning for every generation. The temptation to simplify Christianity by cutting ties with the Old Testament still exists today. But a faith without roots will wither. The God of Israel is the God revealed in Jesus Christ. The Law, the Prophets, and the Writings all point to Him. Rejecting them means rejecting the very story that gives the gospel its meaning. If we want to proclaim the true Jesus, we must know the God who spoke at Sinai, who walked with Abraham, who judged Pharaoh, who promised a new covenant, and who came in the flesh to fulfill every word He had spoken. The Church cannot afford to forget that Jesus is Yahweh. Marcionism was wrong then, and its modern echoes are just as dangerous...

April 12, 2026 - Sunday AM Sermon This episode is a sermon-style exploration of Matthew 17 (the Mount of Transfiguration) that uses a memorable vision-clinic analogy to show how Scripture reveals Jesus as he truly is. Hiram traces a pattern across Matthew and the Old Testament: God often calls people "up the mountain" to give clearer spiritual sight. The message weaves narrative, biblical exposition, and practical application. Topics covered include the role of mountaintop experiences in Scripture, the Mount of Transfiguration itself, and five central lessons the disciples received there: a higher calling, the glorious appearing of Christ, the danger of misplacing glory, the imperative to hear and obey Jesus, and the comfort believers can enjoy. The sermon references numerous passages (Matthew 4–28, Exodus, Deuteronomy, Isaiah, Psalms, Philippians, 2 Peter, 2 Corinthians, Romans, Hebrews, and others) and illustrations (including the Hudson River airplane landing) to clarify spiritual altitude and transformation. There are no external guests — this is a focused teaching delivered by the sermon speaker — and it includes pastoral invitations for listeners: unbelievers are called to believe in Jesus and be baptized, while believers are urged to answer God's upward call, stop spiritual coasting, and respond to the written and spoken Word by listening and obeying. The message concludes with a reminder that the transfiguration points forward to the believer's future glorification and that seeing Jesus clearly brings comfort, courage, and renewed commitment.   Handout:  On the Mountain — Hiram Kemp  (Matthew 17:1-8)  1. _______________________ Calling (Matthew 17:1)    2. A _______________________ Appearing (Matthew 17:2)    3. _________________________ Glory (Matthew 17:3-4)    4. A ________________ to __________________ & _______________ (Matthew 17:5)    5. _________________________ to _______________________ (Matthew 17:6-8)    Duration 33:26

Ever read something Jesus said and thought… wait, was that supposed to make sense? One young listener asks why Jesus seemed to intentionally confuse people in Mark 4, and it turns out she's stumbled onto one of the hardest passages in the Gospels. Kaitlyn and Mike dig into the parable of the sower, Jesus' surprising quote from Isaiah, and whether God actually wants some people not to understand. They also wrestle with a tension many of us feel: why doesn't God just make everything clearer? The answer has less to do with intelligence and more to do with relationship, trust, and timing.   0:00 - Theme Song   1:15 - Why Does Jesus Confuse People?   2:45 - Mark 4   10:19 - Old Testament God   18:44 - Sponsor - Blueland - For 15% off first order of Blueland cleaning products, go to this link: https://www.blueland.com/CURIOUSLY   20:00 - Sponsor - Blissy - Pure mulberry silk pillow cases—hypoallergenic, naturally cooling, and recommended by dermatologists! Go to https://www.blissy.com/KAITLYN and use code KAITLYN to get 30% off!   21:22 - Truth Must Be Revealed   28:55 - Truth is Deep   34:54 - End Credits

Our Election in Christ (6)  (audio) David Eells – 2/11/26 I'm going to continue where we left off last time about election and the manifestation of those He foreknew. There are some objections to election and predestination. The one I hear the most from people is that God loves the world. (Joh.3:16) For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life. Of course, when people read this verse, they think it means that God loves the whole world. Well, as we've seen from the Scriptures, the Bible doesn't teach that God loves the whole world, and even in this verse, it doesn't say that because there is a condition given for God's love here. The condition is “whosoever believeth on him,” and that limits God's love to a very few. The majority are not going to believe on the Son, since the only way to have any hope of believing on the Son is to receive the gift of faith from God. (Eph.2:8) For by grace have ye been saved through faith; and that not of yourselves, [it is] the gift of God; (9) not of works, that no man should glory. You see, faith is a gift from God; believing on the Son is a gift from God. The people in the world who do believe on the Son are the ones to whom God has given the gift to come to the Son and have eternal life. If God did love the whole world, then He could have used a much better method for revealing His Son to the world; instead, God didn't make it easy for the world to receive that revelation. First of all, 99.9999% or more of the world has never seen His Son or the miracles that He has done. And the world is so contrary to the Son that it seems that if the Father really loved the whole world, He would make it easier for the world to receive this revelation and understanding. Jesus' teachings and principles are so contrary to the world that you have to go against everything that you are in order to follow Him. That's not natural, but then God's salvation isn't natural; it's supernatural. It says all through the Word that God limits His love to those who are His own. For instance, (Joh.13:1) Now before the feast of the passover, Jesus knowing that his hour was come that he should depart out of this world unto his Father, having loved his own that were in the world, he loved them unto the end. A good reason for God to love the world is that His own are in the world, but notice in the parable of the wheat and the tares (Matthew 13:24-30,36-43), Jesus Himself said that not everybody in the world is His own. Jesus was the sower, and He told us that the devil was the one who sowed the tares. (Mat.13:36) Then he left the multitudes, and went into the house: and his disciples came unto him, saying, Explain unto us the parable of the tares of the field. (37) And he answered and said, He that soweth the good seed is the Son of man; (38) and the field is the world; and the good seed, these are the sons of the kingdom; and the tares are the sons of the evil [one]; (39) and the enemy that sowed them is the devil. Jesus didn't claim the tares as His own, and, I might add, that a tare can never become wheat, nor can wheat ever become a tare because a wheat is a wheat and a tare is a tare. They are two different seeds, and that's true of everyone in the world; they are one seed or the other. They are either a child of God or a son of the devil. Jesus didn't claim everybody in the world and here's another good example of that: (Joh.10:16) And other sheep I have, which are not of this fold: them also I must bring (So they haven't come to Him yet.), and they shall hear (So they haven't even heard of Him yet.) my voice: and they shall become one flock, one shepherd. He's talking about a multitude of people who include us. We are included in this group. So at the time Jesus made this statement, there were people who didn't know Him, they hadn't heard of Him, and they hadn't even been born yet, but they have been His. God chose us in Christ before the foundation of the world; therefore, our election has nothing to do with time. (Eph.1:3) Blessed [be] the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing in the heavenly [places] in Christ: (4) even as he chose us in him before the foundation of the world, that we should be holy and without blemish before him in love: (5) having foreordained us unto adoption as sons through Jesus Christ unto himself, according to the good pleasure of his will. We have belonged to Christ since the time God set His plan into action at the beginning. We were chosen in Him as our Savior at the very beginning. “Other sheep I have, which are not of this fold” and they are going to become one flock with one Shepherd. So when He says, “having loved his own,” He's only talking about those who come from God, those who belong to God. He's only talking about the wheat. (Rom.9:10) And not only so; but Rebecca also having conceived by one, [even] by our father Isaac-- (11) for [the children] being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him that calleth, (12) it was said unto her, The elder shall serve the younger. (13) Even as it is written, Jacob I loved, but Esau I hated. Before they had done anything, Jacob belonged to God; Jacob was God's before he was born. That makes it obvious that “God so loved the world” means He's only loving Jacob, or Israel, because these are the people who have been given the gift of faith to come to Him and believe on Him. (Joh.15:19) If ye were of the world, the world would love its own: but because ye are not of the world, but I chose you out of the world, therefore the world hateth you. God did not choose the world; He chose us “out of the world.” In effect, that means God chose not to choose the rest of the world. The Bible says God hates all workers of iniquity: (Psa.5:5) The arrogant shall not stand in thy sight: Thou hatest all workers of iniquity. Jesus told us (Joh.14:21) He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself unto him. So, again, we see the love of the Father is shown only to those who love Jesus. Another verse, where the wisdom of God is speaking, says the same thing: (Pro.8:17) I love them that love me; And those that seek me diligently shall find me. The Bible says three times in the New Testament that Jesus is the wisdom of God (Luke 11:49; 1 Corinthians 1:24,30). There is a condition to the manifestation of God's love. I say “manifestation” because God loved us before we were. God loved Jacob before he was born. God loved him even before he had done anything because it's not by works, it's by election. God put His love upon those whom He chose in Christ before the foundation of the world. They are the elect among the called, and they will love God. You see, when Wisdom says, “I love them that love me,” that is conditional love. (Rom.5:8) But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us. God wanted to show us His love in that, while we were yet sinners, Christ died for us. God, Who sees the end from the beginning (Isaiah 41:4), loved us for what He knew He was going to create from before the foundation of the world (Romans 8:28-30). God loved the end creation that He saw by faith. His love is manifested for those who walk according to His commandments because they love Christ. “God commended His own love toward us....” Who is He talking to here? (Rom.1:7) To all that are in Rome (You might think that he's addressing everybody in Rome, but he goes on to qualify this.), beloved of God, called [to be] saints.... That's very, very conditional. He's talking to those who are beloved of God and called “saints.” (Rom.1:7) To all that are in Rome, beloved of God, called [to be] saints: Grace to you (The only people who receive grace are the people who are beloved of God, called “saints.”) and peace from God our Father and the Lord Jesus Christ. God didn't give grace to anyone else. The Lord promised salvation to those who were in Christ from the foundation of the world because Christ died for us. People always say, “Well, Christ died for the world.” No, the Bible says that Christ died “for whosoever will” (Mark 8:34; Revelation 22:17). God is the one Who works in us to will and to do of His good pleasure (Ephesians 1:5,11; Philippians 2:13), and “whosoever will” is only those who have the gift from God of being drawn to Christ. (Joh.6:44) No man can come to me, except the Father that sent me draw him: and I will raise him up in the last day. They're the ones who have the will. So, it is to “whosoever will” but, specifically, Christ died for us and for everyone in the world who is the called of God. They're the ones who are invited to partake of Christ. (Joh.14:22) Judas (not Iscariot) saith unto him, Lord, what is come to pass that thou wilt manifest thyself unto us, and not unto the world? Why would He want to manifest Himself to these and not to the world? It's because He's very particular; He's revealing Himself only to God's chosen. (23) Jesus answered and said unto him, If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him. And in the next chapter it says, (15:10) If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. So the manifestation of God's love is for those who are obedient and who walk in Christ. And the manifestation of God's love by faith is for those who have not yet come to Christ, but will come to Him because Jesus said, (Joh.6:37) All that which the Father giveth me shall come unto me; and him that cometh to me I will in no wise cast out. God loves them, not for what they are now, but for what they will be when they do come to Christ and walk in obedience to Him. Let me show you more proof that Christ died to redeem us and not the world. (Mat.20:28) Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. Notice that it doesn't say “all,” it says “many.” Who are the “many” this is talking about? (1Co.15:22) For as in Adam all die, so also in Christ shall all be made alive. We know that all of us have been in Adam. Everyone born naturally is in Adam, but all of us who have been born spiritually are in Christ and if a person abides in Christ, Scripture says, (1Jn.3:9) Whosoever is begotten of God doeth no sin, because his seed abideth in him: and he cannot sin, because he is begotten of God. And that's where eternal life is; it's in the Son. (5:12) He that hath the Son hath the life; he that hath not the Son of God hath not the life. A person who abides in Christ is that seed who was chosen from before the foundation of the world. A person who abides in Christ is the one whom God loves, the one whom God sent Jesus to ransom. A “ransom” is “the payment demanded for the release of someone from captivity” or, in other words, it's the price paid to deliver a prisoner from bondage. (Isa.53:1) Who hath believed our message? And to whom hath the arm of the Lord been revealed? (4) Surely he hath borne our griefs (The Hebrew there is “our sicknesses.”), and carried our sorrows (The Hebrew there is “our pain.”); yet we did esteem him stricken, smitten of God, and afflicted. Notice, Isaiah says “our.” This is not for the world. This is for us; this is for those who are in Covenant with God. (Isa.53:8) By oppression and judgment he was taken away; and as for his generation, who [among them] Considered that he was cut off out of the land of the living for the transgression of my people (It doesn't say that He was cut off for the transgression of the whole world or, let me say, all the people in the world. It says, “for the transgression of my people.”) to whom the stroke [was due]? (11) He shall see of the travail of his soul, [and] shall be satisfied: by the knowledge of himself shall my righteous servant justify many (Again, it's not “all”; it's “many.”); and he shall bear their iniquities. So He only bore the iniquities of those whom He justified. (12) Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul unto death, and was numbered with the transgressors: yet he bare the sin of many, and made intercession for the transgressors. Now I want you to look at this next verse one more time because people like to claim it for just anybody who says they're a Christian. (Rom.8:28) And we know that to them that love God all things work together for good, [even] to them that are called according to [his] purpose. But people don't go on to consider the next verse. (29) For whom he foreknew, he also foreordained [to be] conformed to the image of his Son, that he might be the firstborn among many brethren. The promise here, to work “all things together for good,” is made to those who love God, and we know who loves God because Jesus told us those who keep His commandments are those who love Him. Those who walk by faith are able to obey. I'm not saying that they don't ever fail; I'm saying they are able to walk into obedience, getting closer and closer to God, because they walk by faith. We know that power comes from God because of faith (Romans 1:16; 1 Corinthians 1:24; 1 Peter 1:5). So Romans 8:28 is talking about those “whom he foreknew.” They are the ones He predestined to come into the image of His Son, 30-, 60-and 100-fold. Everything is going to work together for their good; even chastening and the curse work together for the good of those who are called of God to come into the image of His Son. In the prophecy given to Joseph, the husband of Mary, it said, (Mat.1:21) And she shall bring forth a son; and thou shalt call his name JESUS; for it is he that shall save his people from their sins. The only ones who are saved from their sins are the ones who are already His people. They are His people by election, not by manifestation. (Eph.1:1) And you [did he make alive,] when ye were dead through your trespasses and sins, (2) wherein ye once walked according to the course of this world, according to the prince of the powers of the air, of the spirit that now worketh in the sons of disobedience; (3) among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. That means when we were in the world, by our nature we looked just like the next sinner. Remember, the only difference between Jacob and Esau was election. (Rom.9:10) And not only so; but Rebecca also having conceived by one, [even] by our father Isaac-- (11) for [the children] being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him that calleth, (12) it was said unto her, The elder shall serve the younger. (13) Even as it is written, Jacob I loved, but Esau I hated. It has to do with God choosing the elect to be in Christ before the foundation of the world. The only people Jesus is coming to save are His people, as the Bible says, over and over and over. (Mat.1:23) Behold, the virgin shall be with child, and shall bring forth a son, And they shall call his name Immanuel; which is, being interpreted, God with us. One time, when I read that, I felt the Holy Spirit remind me about what the angel Gabriel spoke to Mary: (Luk.1:28) And he came in unto her, and said, Hail, thou that art highly favored (This is the Greek word charitoo, and it means “endued with grace.”), the Lord [is] with thee. Folks, this means, “God is with us.” The Lord is with those who have God's grace. You see, “Immanuel,” or “God with us,” is not talking about God physically walking among the worldly people; it's talking about God being with us. He was with Mary because she was given grace, and God is with us because we were given grace, which is the “unmerited favor of God.” (Luk.1:68) Blessed [be] the Lord, the God of Israel; For he hath visited and wrought redemption for his people. People tell me, “That was just for the Jews, David.” Well, how many of the Jews received Him? How many of the Jews received redemption? It was only a very few. No, God's people are scattered throughout the world, and they are His people according to election because even before they were born, He chose them. Jesus brought redemption for His people. And He not only brought redemption, but He brought (Luk.1:71) Salvation from our enemies, and from the hand of all that hate us. If salvation is for everybody, who would have an enemy? Salvation can't be for everybody if it is to deliver us from our enemies. (74) To grant unto us that we being delivered out of the hand of our enemies Should serve him without fear. (77) To give knowledge of salvation unto his people In the remission of their sins. Jesus said, (Mat.5:44) But I say unto you, love your enemies, and pray for them that persecute you. Jesus was talking about people being our enemies, and Paul said this, too: (Rom.12:14) Bless them that persecute you; bless, and curse not. I want to show you a prophecy that many people discount because it was given by the High Priest Caiaphas, but they moved in prophecy in the Old Testament, just like God's New Testament people move in prophecy. (Joh.11:49) But a certain one of them, Caiaphas, being high priest that year, said unto them, Ye know nothing at all, (50) nor do ye take account that it is expedient for you that one man should die for the people, and that the whole nation perish not. (51) Now this he said not of himself: but, being high priest that year, he prophesied that Jesus should die for the nation (That was obviously a true prophecy; where he went wrong was that he thought he was the one who was supposed to carry it out because of his jealousy.); (52) and not for the nation only, but that he might also gather together into one the children of God that are scattered abroad. Who were these children of God who were scattered abroad? Was it Israel? Maybe a very small portion of them were Jews, if you consider the day of Pentecost was when Jews from all nations were gathered together (Acts 2:1-14). However, the prophecy I'm thinking about is where Jesus said, (Joh.10:16) And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice: and they shall become one flock, one shepherd. So Jesus is speaking of the Gentiles in this verse. Jesus died in order to gather together the Gentile children of God into one flock with the believing Jewish children of God. They were always children of God because, according to election, if you are a child of God, you are always a child of God. You were never a son of the devil. Never. The Bible never says that you were a son of the devil and converted to be a child of God. The Bible teaches there are two seeds: one is a wheat and the other is a tare. God sowed His Word in this carnal vessel, and that's the one whom He loves. (Joh.3:13) And no one hath ascended into heaven, but he that descended out of heaven, [even] the Son of man, [who is in heaven.] Some versions add “who is in heaven,” but it doesn't belong there, according to the numeric pattern, and it's not in any of the ancient manuscripts. That's because Jesus was standing right there in front of them, so “who is in heaven” doesn't make sense. The only one who ascended into Heaven is the Son of God who descended out of Heaven and those in whom the Son of God lives will go to heaven. He's both the sower who sows the seed, which is the Word, and He is also the seed of God. What the Word is creating in us is what God loves. God doesn't love the flesh; the flesh is the enemy of God. (Rom.8:7) Because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be. God doesn't love the carnal man. He loves what's been born from above, born from Heaven and will go to Heaven. Another verse that helps us to understand this is (Joh.17:18) As thou didst send me into the world, even so sent I them into the world. What does that mean? Isaiah says the same thing: (Isa.9:1) But there shall be no gloom to her that was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali; but in the latter time hath he made it glorious, by the way of the sea, beyond the Jordan, Galilee of the nations (or gentiles). (2) The people that walked in darkness have seen a great light: they that dwelt in the land of the shadow of death, upon them hath the light shined. (3) Thou hast multiplied the nation, thou hast increased their joy: they joy before thee according to the joy in harvest, as men rejoice when they divide the spoil. (4) For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, thou hast broken as in the day of Midian. (5) For all the armor of the armed man in the tumult, and the garments rolled in blood, shall be for burning, for fuel of fire. (6) For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father (The Hebrew says literally, “The Father of Eternity.”), Prince of Peace. (7) Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever. The zeal of the Lord of hosts will perform this. He says that the Father sent the Son into the world. You see, God foreknew us, and what we are becoming is the Word of God that came down out of Heaven. One reason God foreknew us is because the Word came out of God Himself. We are born of God, as the Bible says (John 1:13; 3:5; 1 John 2:29; 3:9; 4:7; 5:4; 1 Peter 1:23, etc.), because your new man came out of God Himself, and that's who God loves. Your new man is the Word, which is the nature of Christ, and your new man has been born of God Himself. So, in that way, we've been sent. Jesus was sent from the Father and we've been sent, too. No, not the carnal man, but we, the spiritual man, have been sent of God into this world. The more of the Word we get into us, the more we come to know the Father. (Rom.11:25) For I would not, brethren, have you ignorant of this mystery, lest ye be wise in your own conceits, that a hardening in part hath befallen Israel, until the fulness of the Gentiles be come in; (26) and so all Israel shall be saved.... The completeness of God's people includes “the fulness of the Gentiles.” Jesus said, (Joh.6:37) All that which the Father giveth me shall come unto me.... I'm not saying “once saved, always saved” because there are many who will fall away. (Mat.22:14) For many are called, but few chosen. You see, we have to prove who we are by walking in obedience to Christ. We have to prove that we are part of those who are called “all Israel.” We have to prove that we are of the promised seed (Galatians 3:16) who is beloved of God. It may not seem reasonable, but there are many Scriptures in the Bible to back this up, such as, (1Jn.2:4) He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him; (5) but whoso keepeth his word, in him verily hath the love of God been perfected. Hereby we know that we are in him: (6) he that saith he abideth in him ought himself also to walk even as he walked. And so when we read verses like John 3:16, we have the level of revelation that God permits because of our lack of understanding. (Isa.28:9) Whom will he teach knowledge? and whom will he make to understand the message? them that are weaned from the milk, and drawn from the breasts? (10) For it is precept upon precept, precept upon precept; line upon line, line upon line; here a little, there a little. I feel as if the Lord showed me that when we are carnal, it's easier for us to understand this as if God does love the whole world and therefore not attribute foolishness to God. But as we grow in knowledge, the more we see the plan and wisdom of God, and the more we fear God. (Rom.9:14) What shall we say then? Is there unrighteousness with God? God forbid. (15) For he saith to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. (16) So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy. Without enough understanding, we are liable to say what they said to Paul: (19) … Why doth he still find fault? For who withstandeth his will? And Paul would give us the same reply he gave back then: (20) Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why didst thou make me thus? (21) Or hath not the potter a right over the clay, from the same lump to make one part a vessel unto honor, and another unto dishonor? God permits people to believe that He sent His Son to the whole world until they can gain the understanding that God sent His Son only for all New Testament spiritual Israel, just as in the Old Testament God revealed Himself only to natural Israel (Psalm 127:20). (Pro.25:2) It is the glory of God to conceal a thing; But the glory of kings is to search out a matter. God has hidden many revelations in His Word, but those who are honest and obedient to the Word will find those revelations. God has hidden His revelations on purpose so that He can reveal them to whom He wants to reveal them. God promised (Rev.2:17) To him that overcometh, to him will I give of the hidden manna.... The people who will ultimately get the revelation of the hidden manna will be those who overcome. I've been asked, “David, can't you just give the revelation to someone?” Sure, you can give it to someone, but they'll lose it. I've shared the hidden manna with people who, because of sin, couldn't hang on to it. You see, God permits childish revelation. It's like what Paul said: (1Co.13:11) When I was a child, I spake as a child, I felt as a child, I thought as a child: now that I am become a man, I have put away childish things. (12) For now we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know fully even as also I was fully known. He's talking about maturity. (9) For we know in part, and we prophesy in part; (10) but when that which is perfect is come, that which is in part shall be done away. He's talking about growing up and changing your thinking. When your children were young, you didn't go into deep detail. You taught them very simply because that's all they could receive at the time. God is that way with us. When we first enter into the Kingdom, God allows us to believe some things that are not fully true, but they may be a foundation for deeper understanding later on. The scripture, John 3:16, is correct and very perfect, but what you think about it might not be perfect. Yes, “God so loved the world,” but if “God so loved” everybody in “the world,” that would mean He loves the tares that the devil sows in the world. What we've seen instead is that God only loves those who love Him. And those who love Him are those whom He foreknew from before the foundation of the world.

Listen as our Children's Ministry Director, Jonathan Punt, preaches from Genesis 6-8.

February 2, 2026Today's Reading: Luke 2:22-32 (33-40)Daily Lectionary: Zechariah 12:1-13:9; Titus 1:1-2:6“Lord, now you are letting your servant depart in peace, according to your word” (Luke 2:29)In the Name + of Jesus. Amen.Jesus' earthly parents were devout, church-going people. Because they cared about God and His commands, they brought Jesus to the Temple to offer the sacrifice commanded in Leviticus 12:1-8. It seems that Joseph and Mary were not well off; Leviticus 12:8 says that two turtledoves or pigeons could be offered by those who cannot afford to offer a lamb. But this historical fact is not merely due to financial circumstances. Jesus does not need a lamb given for Him because He is the Lamb of God who takes away the sin of the world!That is to say, Jesus Himself will be the great and final sacrifice to take away sin, undo the rule of the Devil, and overthrow death. None of this is by accident. God first promised this shortly after Adam and Eve sinned and were given the pronouncement of the curse. A Son of woman will come to crush the serpent, God said in Genesis 3:15. And this Son would do so by being struck by the powers of evil and their king, Satan. But they would not overcome Him.And this was not a secret. Even though it seems like many people at the time missed this, the main purpose of Jesus' ministry on earth, there were still those who heard this often-repeated promise in the Law and the Prophets of the Old Testament: God will send a Man to save His people from sin and death.This is why Simeon, when he recognized Jesus by the Holy Spirit, sang out that He is now able to depart in peace. The salvation, the long-hoped-for restoration and redemption of Israel, was now there in his arms in the Person of Jesus. And this Baby was no mere religious teacher or prophet; He is God in the flesh. In Christ, God Himself has come to us to save us by His death. For this reason, each of us Christians may depart in peace, the very peace of Christ. In the Name + of Jesus. Amen.Almighty and ever-living God, as Your only-begotten Son was this day presented in the temple in the substance of our flesh, grant that we may be presented to You with pure and clean hearts; through Jesus Christ, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen. Rev. Christopher Brademeyer, St. John's Lutheran Church in Oakes, NDAudio Reflections Speaker: Rev. Richard Heinz, pastor at Trinity Lutheran Church in Lowell, IN.Better understand difficult and overlooked Old Testament passages in this new book by Authors R. Reed Lessing and Andrew E. Steinmann. Their conversational yet academic writing style makes learning about the Old Testament accessible to those at all points in their Bible reading journey. Discussion questions at the end of each chapter invite you to think more in-depth about what you just read and record your answers. To stretch your understanding, a list of resources for further reading is also included at the back of the book.

God is loving and merciful, not judgmental and cruel Welcome back to Gnostic Insights and the Gnostic Reformation on Substack. Last week I began sharing with you what is essentially a book report on the book called That All Shall Be Saved, Heaven, Hell, and Universal Salvation by David Bentley Hart, and he's the translator of the New Testament that I've been using. So, last week we got up to page 21 out of this book, and now I'm all the way up to page 85, so we'll see what happened in this latest round of reading. Now, David Bentley Hart's style of writing may not be for everyone. It's very academic, very high-minded and educated and erudite—difficult to follow if you're not accustomed to reading scholastic writing. But I believe his heart's in the right place, and I agree with pretty much everything he says. I will do my best to reinterpret what he is saying in simpler words, in case you're interested in the content, but not in its delivery method. So, picking it up on page 21, Hart says, And what could be more absurd than the claim that God's ways so exceed comprehension, that we dare not presume even to distinguish benevolence from malevolence in the divine, inasmuch as either can result in the same endless excruciating despair? Here the docile believer is simply commanded to nod in acquiescence, quietly and submissively, to feel moved at a strange and stirring obscurity, and to accept that, if only he or she could sound the depths of this mystery, its essence would somehow be revealed as infinite beauty and love. A rational person capable of that assent, however, of believing all of this to be a paradox concealing a deeper, wholly coherent truth, rather than a gross contradiction, has probably suffered such chronic intellectual and moral malformation that he or she is no longer able to recognize certain very plain truths, such as the truth that he or she has been taught to approve of divine deeds that, were they reduced to a human scale of action, would immediately be recognizable as expressions of unalloyed spite. And he's talking about the idea that most everyone and everything is going to hell and will suffer eternal torment. That is an interpretation or misinterpretation of the word brought about by incorrect translation of the original Coptic. Most of our Bible translations come off of old Latin Vulgate translations, and then they've been modernized. But that's how errors are brought forward. And what Hart has done in his New Testament translation is go back to the original, very oldest transcripts, still in Greek, before they were translated to Latin. And he did what he called a pitilessly accurate translation, where Hart was not trying to make the words that are being translated fit into a predetermined doctrine, like everyone going to hell, or like the Trinity, or eternal damnation. These things we've been taught to believe are in the Scripture, but when you actually go back to the original Scriptures prior to the Latin translations, they are not in the Scripture. And so this book that I'm doing the book report on here, That All Shall Be Saved, this is about universal salvation, and doing away with the idea. And he says in this section I just read you, that it is a malevolent idea, unalloyed spite, unalloyed meaning pure spite on the part of God, that's going to send everyone to hell that doesn't get it. And that we have been commanded by the Church over the last 2,000 years to just nod our heads and say, oh, well, it's God's will, or oh, well, how can I presume to distinguish benevolence from malevolence, good intention from bad intention on the part of God, because God is so great and good. We're supposed to be docile believers, to acquiesce, that is, to go along with, to quietly and submissively accept that we don't get it, that we don't understand the depths of the mystery, and someday we will, and that God is good, and God is just, and therefore everyone's going to hell, except for those few preordained elect from before time began. So this book is entirely against that proposition. So moving on, what I did was I read the book through, and I've highlighted the parts that seem worth sharing or very interesting. Now we're jumping to page 35, where he says that certain people, of my acquaintance who are committed to what is often called an intellectualist model of human liberty, as I am myself, [he says], but who also insist that it is possible for a soul freely to reject God's love with such perfect perpiscuity of understanding and intention as to merit eternal suffering. And we can tell from the context that perpiscuity means you get it. So he's saying, how is it even possible for a soul to freely reject the love of God and consign oneself into eternal torment? It just doesn't work. It's not possible. He says, this is an altogether dizzying contradiction. In simplest terms, that is to say, they, [that is, the intellectualists], want to assert that all true freedom is an orientation of the rational will toward an end that the mind takes in some sense to be the good, and so takes also as the one end that can fulfill the mind's nature and supply its desires. This means that the better the rational will knows the Good, and that's a capital G, Good, for what it is, the more that is that the will is freed from those forces that distort reason and lead the soul toward improper ends. The more it will long for and seek after the true good in itself, and conversely, the more rationally it seeks the good, the freer it is. He says that in terms of the great Maximus the Confessor, who lived from 580 to 660, the natural will within us, which is the rational ground of our whole power of volition, must tend only toward God as its true end, for God is goodness as such, whereas our gnomic or deliberative will can stray from him, but only to the degree that it has been blinded to the truth of who he is and what we are, and as a result has come to seek a false end as the true end. In short, sin requires some degree of ignorance, and ignorance is by definition a diverting of the mind and will to an end they would not naturally pursue. So, in other words, we all want what's best for ourself, even in the most selfish sense, even in the most egoic sense. The ego wants what is best for this person that it is part of, that that is the rational end of the ego's striving, what is best, and that there is a thing called good in the absolute sense, and if we realize that, then we would strive toward the good, by definition. Carrying on, page 37, I'm not saying that we do not in some very significant sense make our own exceedingly substantial voluntary contributions to our estrangement from the good in this life. And, see, he's just saying we all screw up. Even if we are seeking the good, we often fall backwards into the bad, okay? Up to a certain point, [he says], it is undeniable, but past that point it is manifest falsehood. There is no such thing as perfect freedom in this life, or perfect understanding, and it is sheer nonsense to suggest that we possess limitless or unqualified liberty. Therefore, we are incapable of contracting a limitless or unqualified guilt. There are always extenuating circumstances. Well, in a sense, that's true of all of us and all of our circumstances. We are a product of our environment, to some extent. But don't forget that in the Gnostic view, we also contain the pure goodness of God, the capital S Self, that reflects the Fullness of God. So we do know what goodness is, even if we are surrounded by badness. Quoting Hart again, page 40, Here though, I have to note that it is a thoroughly modern and wholly illogical notion that the power of absolutely unpremised liberty, obeying no rationale except its own spontaneous volition toward whatever end it might pose for itself, is either a real logical possibility or, in any meaningful sense, a proper definition of freedom. See? He's saying it's thoroughly modern and wholly illogical to think that we have complete freedom of will, and that we can choose to follow any unethical or immoral end that we wish to, because what's it matter? One choice being pretty much the same as another, you see. He goes on to say, in page 40, A choice made without rationale is a contradiction in terms. At the same time, any movement of the will prompted by an entirely perverse rationale would be, by definition, wholly irrational. Insane, that is to say. And therefore, no more truly free than a psychotic episode. The more one is in one's right mind, the more that is that one is conscious of God as the goodness that fulfills all beings. And the more one recognizes that one's own nature can have its true completion and joy nowhere but in Him, and the more one is unfettered by distorting misperceptions, deranged passions, and the encumbrances of past mistakes, the more inevitable is one's surrender to God, liberated from all ignorance, emancipated from all the adverse conditions of this life, the rational soul could freely will only its own union with God, and thereby its own supreme beatitude. We are, as it were, doomed to happiness, so long as our natures follow their healthiest impulses unhindered. And we cannot not will the satisfaction of our beings in our true final end, a transcendent good lying behind and beyond all the proximate ends we might be moved to pursue. This is no constraint upon the freedom of the will, coherently conceived. It is simply the consequence of possessing a nature produced by and for the transcendent good, a nature whose proper end has been fashioned in harmony with a supernatural purpose. God has made us for Himself, as Augustine would say, and our hearts are restless till they rest in Him. A rational nature seeks a rational end, truth, which is God Himself. The irresistibility of God for any soul that has been truly set free is no more a constraint placed upon its liberty than is the irresistible attraction of a flowing spring to fresh water in a desert place to a man who is dying of thirst. To choose not to drink in that circumstance would not be an act of freedom on his part, but only a manifestation of the delusions that enslave him and force him to inflict violence upon himself, contrary to his nature. Do you follow the reasoning there? That boils down to simply saying it is logical. Even Mr. Spock would find it logical for a human to pursue the good in its own best interests, and that it is illogical, illogical all the way to insanity, to refuse the good, to refuse what is best for you. It's a manifestation of insanity, to refuse the love of God. How's that for laying it out? I really appreciate logic, you know, because this is a logical universe. If the laws of physics and chemistry didn't hold true to logic, and that includes math, you see, 2 plus 2 equals 4, etc., all the way through all the difficult math, the quantum physics, and the string theory, and so forth, this is a logical universe based upon the Aeon known as Logos, logic. And so, therefore, to reject logic, it's not smart, it's not clever, it's not freedom. And, by the way, this is about the level of pushback I see in, for example, YouTube comments that reject the gospel. They're pretty much on the order of, oh, yeah, I can die of thirst if I want to, so F off. Okay, well, good luck with that, right? Carrying on, page 43. None of this should need saying, to be honest. We should all already know that whenever the term justice and eternal punishment are set side by side as if they were logically compatible, the boundaries of the rational have been violated. If we were not so stupefied by the hoary and venerable myth that eternal damnation is an essential element of the original Christian message, and then he says in parentheses, which, not to spoil later plot developments here, it is not, we would not even waste our time on so preposterous a conjunction. From the perspective of Christian belief, the very notion of a punishment that is not intended ultimately to be remedial is morally dubious, and he says in parentheses, and I submit anyone who doubts this has never understood Christian teaching at all. But even if one believes that Christianity makes room for the condign imposition, [and condign means proper or fitting], imposition of purely retributive punishments, it remains the case that a retribution consisting in unending suffering, imposed as recompense for the actions of a finite intellect and will, must be by any sound definition disproportionate, unjust, and at the last, nothing more than an expression of sheer pointless cruelty. And of course, I do find that attitude on the part of Christians I talk to and try to explain the idea of universal salvation being Christ's true mission, that all shall be redeemed, every knee shall bow. They'd much rather send people to hell, and when you see their faces as they're saying it, it's not, oh, you know, I'm so sorry that it's this way and my heart breaks, but I'm afraid they're all going to hell. It's not like that at all. It's like, damn straight, they deserve to go to hell. Now, you take that kind of anger and cruelty when you consider that they are advocating unending, excruciating pain and punishment, and then you try to say that that is God's will, that goodness incorporates unending punishment. And Hart's saying, indeed, especially unending punishment that isn't for remediation, isn't to make them a better person, but simply to make them hurt. And who are you punishing? Finite beings with limited time and intelligence and ability to reason with things that happened in their past. Maybe they were brought up by someone very cruel who taught them cruelty, and so they carry on cruelty. And then that the God of all love and the God of all justice would send them to hell for eternal torment. And up until quite recently, even babies who were unbaptized would be sent to hell for eternal torment. And then someone came up with the idea of a baby purgatory where unbaptized babies never get to go to heaven, but they're not going to be eternally punished either. They're just going to go to a baby land where they're held apart from the rest of the redeemed. Well, really? That's hardly any better. I mean, it's somewhat better, but why shouldn't these pure babies who pretty much incorporate the Fullness of the Self and love of God, why wouldn't God want them back? You see, it doesn't make any sense. And if you're a Christian listening to me today who has had niggling doubts about certain things, and one of them being this idea of grandma being in hell and in the midst of eternal torture now because she wouldn't listen to your preaching, you can relax about it. Because we are the sower of seeds, but we are not the harvester. It is Christ who harvests the souls, who brings them all home. Back to Hart here again. On page 47, he says, Once more, not a single one of these attempted justifications for the idea of an eternal hell actually improves the picture of God with which the infernalist orthodoxy presents us. And he uses the word infernalist for like the infernal torments of hell. So an infernalist is someone who believes folks are going to hell for eternity. So he says, Once more, not a single one of these attempted justifications for the idea of an eternal hell actually improves the picture of God with which the infernalist orthodoxy presents us. And it is this that should be the chief concern of any believer. All of these arguments still oblige one to believe that a benevolent and omnipotent God would willfully create rational beings destined for an endless torment that they could never, in any rational calculus of personal responsibility, earn for themselves. And to believe also that this somehow is essential to the good news Christianity brought into the world. Isn't it true? When you're in church and you hear the preacher preaching a very nice, very good message about relationships or about moral virtue, and then there is a plea and a threat at the end that if you are sitting in the congregation and you have not accepted Christ as your personal Savior, you may go out and die this afternoon and go to hell. It's not right. It's contradictory. It is not the pure will of God. Page 47 goes on to say, In the end, there is only one logical terminus toward which all these lines of reasoning can lead: When all the possible paths of evasion have tapered away among the weeds, one has to stop, turn around, retrace one's steps back to the beginning of the journey, and finally admit that, if there really is an eternal hell for finite spirits, then it has to be the case that God condemns the damned to endless misery not on account of any sane proportion between what they are capable of meriting and how he chooses to requite them for their sins, but solely as a demonstration of his power to do as he wishes. Now, by the way, when I read the Old Testament, I see that that is often the attitude that Jehovah has towards his subjects. He commands things because he can, and he wants obedience because he wants obedience. Remember, the Demiurge controls through strong strings. He does not approve of willpower. Willpower is messy. Willpower means not obeying the will of God, and he wants to be the sayer of our souls. But the God Above All Gods, the Gnostic God, outranks the Old Testament God. The God Above All Gods is the Father who begat the Son. The Demiurge keeps chaos at bay by forbidding free will in his subjects And so when Jesus says, I and my Father are one, he's not talking about the Old Testament God. He's talking about the God Above All Gods, the originator of consciousness, of love, of life, of free will. And we are all fractals of that Father. Through the Son, through the Fullness of God, we are fractals of all of those powers of the Father–stepped down, because we're smaller fractals. So we all have to return to the Father in the end. When we loose these mortal coils and we're no longer bound to the material that deludes us, then we can finally return to the Father again. So onward and upward is not a trap. Onward and upward is freedom. Don't let anyone tell you otherwise. So back to this idea of the Old Testament God enjoying his omnipotent sovereignty. On page 48, Hart is talking about Calvin and predestination. And he says, in book three of Calvin's Institutes, he even asserts that God predestined the human fall from grace, precisely because the whole of everything, creation, fall, redemption, judgment, the eternal bliss of heaven, the endless torments of hell, and whatever else, exists solely for the sake of a perfect display of the full range of God's omnipotent sovereignty, which for some reason absolutely must be displayed. He goes on to say he doesn't know how to respond to that, because, I know it to be based on a notoriously confused reading of Scripture, one whose history goes all the way back to the late Augustine, a towering genius whose inability to read Greek and consequent reliance on defective Latin translations turned out to be the single most tragically consequential case of linguistic incompetence in Christian history. In equal part, however, it is because I regard the picture of God thus produced to be a metaphysical absurdity, a God who is at once supposedly the source of all things, and yet also the one whose nature is necessarily thoroughly polluted by arbitrariness. And no matter how orthodox Calvinists might protest, there is no other way to understand the story of election and dereliction that Calvin tells, which would mean that in some sense he is a finite being, that is God, in whom possibility exceeds actuality, and the irrational exceeds the rational. A far greater concern than either of these theological defects, either the deeply misguided scriptural exegesis or the inept metaphysics of the divine, it is the moral horror in such language. So that's as far as we're going to go today. In next week's continuance of this train of thought, Hart will talk about the difference between the God Above All Gods, essentially, even though Hart's not calling himself a Gnostic. When he speaks of God, or Goodness with capital G, he is speaking of the God Above All Gods. And when he contrasts it with the God of Calvin and Augustine in the Old Testament, that is the Demiurgic God. I've noticed that many modern people seem to think of God as a yin-yang type of completion, that is, where evil balances good, where darkness is necessary to balance light, where the purpose of humanity, or what happens here in humanity, is that we are instantiating strife and struggle and evil for the teaching of God, for the completion of God. That is not right. That's wrong theology, folks. Our God is all goodness, and there is no evil that emanates from God. Well, where did evil come from then? It's merely the absence of good. So evil is the absence of goodness. The archons are the shadows of the Aeons. And when the light fully comes and fills all of space, the shadows will disappear, and the light comes along with the love. And so that's our job, to realize that universal and ethereal love, and to so let our light shine and our lives shine with love, that the Demiurge will be eventually won over. And as for the shadows, every time we bring light into the world, we're diminishing the power of the Demiurge. We're shining light onto a shadow and evaporating it. Next week, we'll pick this up for part three of That All Shall Be Saved by David Bentley Hart. Let me know what you think of this. Send me some comments. Onward and upward. God bless us all. »»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»> Please buy my book–A Simple Explanation of the Gnostic Gospel. In this book you will find the original Christian theology as taught by Jesus before the Catholic Church and the Emperor of Rome got their hands on it. A Simple Explanation of the Gnostic Gospel is for seekers and scholars alike. The language is as simple and accessible as I could make it, even though the subject matter is profoundly deep. The book is available in all formats, including paperback, hardcover, and kindle. The audio book narrated by Miguel Conner of Aeon Byte Gnostic Radio is also available on amazon. And please request that your local library carry the book—it's available to all libraries and independent book sellers. Buy the book! Available in all formats and prices…

Thanks for joining us for the Sunday podcast, where Rich turns his attention to either personal development or spiritual topics… and as you can see from the title, today is spiritual. And he's going to talk about God… and try to untangle the mess that the Bible seems to have put Christians in as they attempt to reconcile the notion of God as a loving heavenly parent versus the petulant tyrant that appears in the Old Testament. You know, the one who kills all of the world except Noah and his ark after just 10 pages. And even mild mannered Jesus lets the weeping, wailing, and gnashing of teeth fly when talking about the end of times. What are we to make of all this? As usual, Rich has opinions.

The blessed and holy name of Jesus is the one that God has chosen for Himself. While in the Old Testament God's name was forbidden to be spoken, with the coming of Christ, God provides His people a name to speak aloud in prayer for their salvation. Jesus's name is Who He is: Savior. However, even with this great gift, we are forced to ask ourselves, "Do we really want to be saved?" For out of our pridefulness and misplaced desire for self-reliance, we want to earn salvation on our own merits without the divine assistance of Our Lord.

In this thought-provoking episode of "No Way, Jose!", agnostic atheist host Jose Galison engages in a riveting dialogue with Tiller, a dedicated practitioner of Marcionism and a steadfast patron from the show's community of supporters. Delving into the obscure second-century Christian sect founded by Marcion of Sinope, they examine its core dualistic theology that pits a vengeful Old Testament God against the benevolent Father of the New Testament, leading to a outright rejection of the Hebrew Bible in favor of a pared-down canon focused on edited versions of Luke's Gospel and Paul's letters. Jose, drawing from his fascination with how such esoteric beliefs intersect with the parapolitical and conspiratorial realms he often explores on the show, probes Tiller on the symbolic undertones of Marcionism—such as its portrayal of divine dichotomies that mirror hidden power structures and occult influences in modern narratives.As an agnostic atheist intrigued by the symbolic threads weaving through conspiracy theories and fringe histories, Jose unpacks with Tiller how Marcionism's heretical stance challenged early Christian orthodoxy and continues to resonate in today's discussions of religious manipulation and elite symbolism. Tiller offers insider perspectives on practicing this faith in the contemporary world, while Jose connects the dots to parapolitical motifs like encoded biblical references in global events or secret societies. Ideal for listeners navigating the shadowy intersections of faith, symbolism, and conspiracy, "NWJ718- What is Marcionism? w/Tiller" delivers an accessible yet profound exploration that illuminates why these ancient ideas persist in our conspiratorial landscape.Please consider supporting my work-Patreon- https://www.patreon.com/nowayjose2020Only costs $2/month and will get you access to episodes earlier than the publicNo Way, Jose! Rumble Channel- https://rumble.com/c/c-3379274No Way, Jose! YouTube Channel- https://youtube.com/channel/UCzyrpy3eo37eiRTq0cXff0gMy Podcast Host- https://redcircle.com/shows/no-way-joseApple podcasts- https://podcasts.apple.com/us/podcast/no-way-jose/id1546040443Spotify- https://open.spotify.com/show/0xUIH4pZ0tM1UxARxPe6ThStitcher- https://www.stitcher.com/show/no-way-jose-2Amazon Music- https://music.amazon.com/podcasts/41237e28-c365-491c-9a31-2c6ef874d89d/No-Way-JoseGoogle Podcasts- https://www.google.com/podcasts?feed=aHR0cHM6Ly9mZWVkcy5yZWRjaXJjbGUuY29tL2ZkM2JkYTE3LTg2OTEtNDc5Ny05Mzc2LTc1M2ExZTE4NGQ5Yw%3D%3DRadioPublic- https://radiopublic.com/no-way-jose-6p1BAOVurbl- https://vurbl.com/station/4qHi6pyWP9B/Feel free to contact me at thelibertymovementglobal@gmail.com#Marcionism #NoWayJosePodcast #ChristianHeresy #AncientSect #DualisticTheology #BibleRejection #EarlyChristianity #MarcionOfSinope #NewTestamentCanon #OldTestamentCritique #ReligiousConspiracy #ParapoliticalFaith #SymbolismInReligion #AgnosticAtheistView #TheologyDebate #HeresyHistory #ObscureBeliefs #FaithAndSymbolism #PodcastWithTiller #NWJ718

December 9, 2025Today's Reading: Romans 15:4-13Daily Lectionary: Isaiah 26:1-19; 1 John 3:1-24"For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope." (Romans 15:4)In the Name + of Jesus. Amen.I've sometimes heard people say they like Jesus pretty well, but that Old Testament God sure sounds mean. As tempting as it is to point out that Jesus isn't always smiles and sunshine (Hello, cleansing of the temple!), it's better to find out why. If not, we won't understand why He tells His people to conquer a land and get rid of the people who were in it before. Not understanding that when God's people fall into the same idolatry as those before, the Lord has many harsh things to say and do to them, too.Why is God angry? Because they hurt those whom God loves. They weren't just going about their own business, and then one day got smited by the Lord out of the blue. The Canaanites were offering their own daughters as prostitutes for their idols. They slaughtered their own sons for a mute statue's favor. Wouldn't you get angry if the people around you demanded the most vile things imaginable from your own family members in order to get an inanimate object to love them? Or worse, so they could prove to themselves how good they were?Sin isn't just the breaking of arbitrary rules. Sin hurts those whom God loves. Sin hurts your neighbors, your relationships, your self, your own body, your own soul. Wouldn't you expect the Lord to get angry over such things? And yet, what do we do when that sin is ours? What do we do when God has every right to be angry with us?We give those sins to Him. The Lord's anger isn't like ours. It's not like anything else in this world. God's anger is focused into action. Focused on righting the wrong, healing the wounds, making whole what is broken, taking our sin away. And that doesn't mean that our sin gets ignored, as if it weren't real. It is carried by Christ. Christ, our ram caught in the thicket, who dies instead of us on God's altar. Christ, our brother, who goes ahead of us into death in order that we might live, fed by His Body and Blood. Christ, who parts the sea of sin and death that we may cross over by the Baptism He gives us into a new kingdom. Christ the suffering servant, who bears the sins of the world, including all yours and mine. All the anger over sin has been poured out upon Jesus at the cross for your sake. And He did it for you.In the Name + of Jesus. Amen.Once He came in blessing, All our sins redressing; Came in likeness lowly, Son of God most holy; Bore the cross to save us; Hope and freedom gave us (LSB 333:1)Author: Rev. Eli Davis, pastor of St. Paul Lutheran Church in Grants Pass, OR.Audio Reflections Speaker: Rev. Richard Heinz, pastor at Trinity Lutheran Church in Lowell, IN.Work through the first ten chapters of Matthew and learn more about who Jesus is. As you move through this study, you'll ponder the theological, practical, and historical considerations of the text. With ample room for personal notes, this study will have you feeling confident in your understanding of Matthew's Gospel. Matthew 1:1-11:1 of the new Concordia Commentary Bible Study Series is available now.

caitlinwest.comFINAL EPISODE OF THE DEEP DIVE LET'S GOOOOIn this episode, we consider common moral problems that people encounter when they read the Bible. Why does the God of the Old Testament seem so angry and cruel, while Jesus seems merciful and loving? Why does God give such harsh punishments to people in the Old Testament? Does the Bible condone things like slavery and genocide? What about all those people who do terrible things in the Bible?Basically just a few really easy simple questions that aren't at all controversial, you're welcome. This podcast relies 100% on the generosity of listeners. If you have found these episodes helpful and would like to support the future of Crash Course Catholicism, please consider donating via the following links:⁠⁠⁠⁠⁠Donate via PayPal⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Support us on Patreon!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Contact the podcast: ⁠www.caitlinwest.com⁠Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/crashcoursecatholicism/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠References and further reading/listening/viewing:Matthew 22:37-40Isaiah 13:92 Kings 13Joshua 11:8-9The Catechism of the Catholic Church, pts. 42, 53Trent Horn, Hard SayingsJimmy Akin, Genocide in the BibleJoe Heschmeyer, Did God Command Genocide in the Old Testament?The Bible in a Year, Day 32: Cattle, Boils, and HailCatholic Answers:The Reason for Divine WrathDoes God Have Emotions?Does the Bible Support Slavery?Pope Benedict XVI: God and the World: Believing and Living in Our TimeThe Catholic Encyclopedie, Slavery and ChristianityThomas Aquinas, Summa Theologiae, II.i, Q.79Fr Mike Schmitz:Did God Change?Old Testament God vs. New Testament GodPints With Aquinas, The Problem of Violence in The Old Testament? /W Trent HornBishop Robert Barron, Understanding Violence in the Old TestamentBreaking In The Habit, Why is God so Angry in the Old Testament?

We look at God in the Old Testament and think only of wrath and judgement. When we look at Jesus in the New Testament we think of miracles and peace. However, there is more likeness to them than we think. Whether in the New Testament or the Old, He is a God of promises, compassion, patience, justice and mercy. Learn more about how this unfolds in Malachi.▶SUBSCRIBE: https://www.youtube.com/c/SouthernHillsLV▶Do you know Jesus as your Savior? https://www.southernhillslv.com/the-gospel▶ DONATE: https://pushpay.com/g/southernhills?src=hpp&r=monthly▶ Visit Southern Hills: https://www.southernhillslv.com/▶ Facebook: https://www.facebook.com/southernhillslv▶ Instagram: https://www.instagram.com/southernhillslv/Pastor Josh Teis is the founder and senior pastor of Southern Hills Church in Las Vegas. He has a Masters Degree in Bible Exposition from Pensacola Theological Seminary, and he is a Master of Divinity with Liberty University. He coaches pastors in practical leadership and time management and is a nationally sought-after speaker.#joshteissermon #bibleteaching #southernhillschurch #churchsouthwestlasvegas #bible #prayer #christian

Podcast link: https://spotifycreators-web.app.link/e/nsOssJwekYbIn this account of the history between Indigenous Peoples and the United States government, readers will learn the role of the bible played in the perpetration of genocide, massive land theft, and the religious suppression and criminalization of Native ceremonies and spirituality. Chris Mato Nunpa, a Dakota man, discusses this dishonorable and darker side of American history that is rarely studied, if at all. Out of a number of rationales used to justify the killing of Native Peoples and theft their lands, the author will discuss a biblical rationale, including the “chosen people” idea, the “promised land” notion, and the genocidal commands of the Old Testament God. Mato Nunpa's experience with fundamentalist and evangelical missionaries when he was growing up, his studies in Indigenous Nations history at the University of Minnesota, and his affiliation with the International Association of Genocide Scholars (IAGS) were three important factors in his motivation for writing this book.Hashtags: #nativeamerican #indigenous #native #nativepride #nativeamericans #nativeamericanart #firstnations #nativeamericanhistory #nativeamericanculture #nativeamericanjewelry #natives #nativeart #nativeamericanstyle #nativeamericanwisdom #navajo #nativebeauty #nativeamericanheritagemonth #nativeamericanpride #art #nativewomen #nativemade #americanindian #indigenouspeople #nativeinstruments #indigenouspride #indigenousart #nativeculture #indigenouswomen #love #indigenousamerican

 Ordained minister Dr. Dennis Hall addresses the shutdown of the federal government in the US, what caused it, and the implications for the federally funded Supplemental Nutrition Assistance Program (SNAP), sometimes referred to as food stamps. It is pointed out that 41.7 million people depend on this program, 12% of the US population – one in seven people. Due to the shutdown of the federal government this program is currently only being partially funded. Dr. Hall attacks many of the myths about the participants in this program, pointing out that recipients are subject to the federal government's requirements to receive benefits that only allow four dollars a day per person for food. To receive food stamps, you must be poor and prove it. Able-bodied adults are also required to work at least 20 hours per week. Dr. Hall points out that throughout Scripture there is clear and consistent emphasis on providing for those in need. In the Old Testament God's people are instructed to leave grain fields, vineyards, and olive tree groves less than fully harvested for the poor and sojourners. Jesus explained that caring for the hungry is tantamount to caring for Him personally. Feeding the hungry remains one of the most powerful and tangible ways to bear witness to a compassionate and redemptive God. can be seen on all podcast search engines and viewed on YouTube at: https://youtu.be/5D4c7HN81A4.

Send me a Text Message!If we look at Jesus' example we would have to say that of all his names, Father is God's favorite.  In the Old Testament God was called Father, only 7x.  Jesus refers to God as Father 17x in the Sermon on the Mount alone! The gospels record over 200x's that Jesus called God Father. God's our Father. In Jesus day, those words were  revolutionary. Never before had that been the primary way of viewing God, but it shaped everything Jesus said and did, especially his prayer life.  And then this amazing thing happens, he passes it on to us. "Not only my Father," Jesus says, "your Father. He's your Abba, Papa, Daddy God." Prayer may at times be more than, but it will never be less than an on-going and on-growing personal relationship with your Father God. So climb up on his lap and pray!

This week on Table Talk. Pastors Kyle and Bobbi discuss the middle man of the Holy Trinity, Jesus. The pastors discuss the significance of Jesus making his dwelling among us contrasting it with the Old Testament God who was Holy Other. They explore the 30 undocumented years of Jesus's life, where he lived a normal life in obscurity before his ministry. The Pastors conclude that Jesus is "God's self-portrait", showing humanity the attributes of the Father. 

This week on Table Talk. Pastors Kyle and Bobbi discuss the middle man of the Holy Trinity, Jesus. The pastors discuss the significance of Jesus making his dwelling among us contrasting it with the Old Testament God who was Holy Other. They explore the 30 undocumented years of Jesus's life, where he lived a normal life in obscurity before his ministry. The Pastors conclude that Jesus is "God's self-portrait", showing humanity the attributes of the Father. 

We often try to break God down into digestible percentages. Part love, part wrath, part justice, part mercy. But, truthfully, God isn't divided at all. In this episode, we explore the danger of reducing God to a pie chart of attributes and instead look at how Scripture presents a God who is fully holy, fully loving, fully just—all at the same time.We'll wrestle with common theological tensions, like how a good God can express anger or judgment, and why understanding His wholeness is essential for forming a resilient faith. This conversation takes us from Cain and Abel's offerings to Eden's exile, through Romans 1 and all the way to the cross—where God's wrath and mercy met in perfect harmony.If you've ever struggled with the idea of “Old Testament God” vs. “New Testament Jesus,” or found yourself asking how love and justice can coexist, this one's for you.Let me know if you want this adapted for Apple Podcasts or your website too!

One of the most well-known stories in the Old Testament–God commanding Abraham to sacrifice his son Isaac–is also one of the most infamous. My husband says that this passage haunts him. During law school, his classmates would reference Genesis 22:1-19 as evidence of the destability of God. How could a good God possibly command something so vile? Atheist Richard Dawkins calls it a “disgraceful story.” But when we look at this story in light of God's plan to save his people through the death of his son, I think we will find that it isn't a “disgraceful story” at all. Instead, it is a grace-filled one.Genesis 22:1-19 is about fully trusting in the character, promises, and power of God even when we don't understand what He is doing. It's an account of faith and obedience, even when it requires belief in the miraculous. 

Like Jacob at the Jabbok, Chiggerticky wrestles with the Old Testament God (and walks away with a limp). CREDITS: Intro - "Yice Hole" by Chiggerticky; Audio clip - Televangelist Kenneth Copeland; Outro - "Midnight Locomotive" by Chiggerticky

Is God's grace conditional? Is the Old Testament God different than the New Testament Jesus? Why does God punish his people? In today's episode, Jensen shares how 1 Kings 9:1-9 reminds us that our God has been gracious from the beginning of the story. If you're listening on Spotify, tell us about yourself and where you're listening from! Read the Bible with us in 2025! This year, we're exploring the Historical Books—Joshua, Judges, 1 & 2 Samuel, and 1 & 2 Kings. Download your reading plan now. Your support makes TMBT possible. Ten Minute Bible Talks is a crowd-funded project. Join the TMBTeam to reach more people with the Bible. Give now. Like this content? Make sure to leave us a rating and share it so that others can find it, too. Use #asktmbt to connect with us, ask questions, and suggest topics. We'd love to hear from you! To learn more, visit our website and follow us on Instagram, Facebook, and Twitter @TenMinuteBibleTalks. Don't forget to subscribe to the TMBT Newsletter here. Passages: 1 Kings 9:1-9

Angel Studios https://Angel.com/ToddJoin the Angel Guild today and stream Testament, a powerful new series featuring the retelling of the book of Acts. Alan's Soaps https://www.AlansArtisanSoaps.comUse coupon code TODD to save an additional 10% off the bundle price.Bioptimizers https://Bioptimizers.com/toddEnter promo code TODD to get 10% off your order of Berberine Breakthrough today.Bizable https://GoBizable.comUntie your business exposure from your personal exposure with BiZABLE.  Schedule your FREE consultation at GoBizAble.com today.  Bonefrog https://BonefrogCoffee.com/toddThe new GOLDEN AGE is here!  Use code TODD at checkout to receive 10% off your first purchase and 15% on subscriptions.Bulwark Capital https://KnowYourRiskPodcast.comHear directly from Zach Abraham as he shares insights in this FREE “Halftime” Webinar, THIS Thursday, July 24th at 3:30 Pacific.  Register now at Know Your Risk Podcast dot com. Renue Healthcare https://Renue.Healthcare/ToddYour journey to a better life starts at Renue Healthcare. Visit https://Renue.Healthcare/ToddLISTEN and SUBSCRIBE at:The Todd Herman Show - Podcast - Apple PodcastsThe Todd Herman Show | Podcast on SpotifyWATCH and SUBSCRIBE at: Todd Herman - The Todd Herman Show - YouTubeSatan Hides In The False Light of Empty Compassion // Was Hulk Hogan Really Larger Than Life? // There is no “Old Testament God.”Episode Links:Rep. Maria Salazar (R-FL) admits her "dignity" amnesty bill is only a foot in the door to let illegals get citizenship in the futureNEW DETAILS: Children drugged in human trafficking sex ring uncovered in Bibb County, Alabama in an underground bunker of horror. If ever there was a case to use the death penalty in the most prolonged and painful way this is it.ABSOLUTELY INSANE. The Biden Admin setup a hotline so that unaccompanied minors could call if they had trouble with the strangers they were being placed with. 65,000 calls to this hotline WENT UNANSWEREDAn unforgettable “speech” at the 2024 Republican National Convention. There is no doubt that “Hulk Hogan” was an extraordinary persona, entertainer, and American wrestler.Hulk Hogan was 70yrs old when he became born again. Now he's with Jesus.Hulk Hogan flashback: “Once you're a Christian, you've accepted Christ as your Savior. You're not going to perish but you're going to have everlasting life. That belief is pretty much the only thing that is real to me.” Rest easyBiblical 'scholar' Mattie Mae Motl answers the question of why the God of the OT is such a 'di**' , with a wiiiiiiiild take on the genocide in Deut 20 that we've never heard before. If nothing else, listen to last 45 seconds.

Lesson Three: “God's warning about warning” Text: Ezekiel 3:15-19 Intro: Last week we saw that the Old Testament prophets were "missionaries" to Israel and other nations. Jeremiah 26:4-5. Isaiah said, "here am I send me"; Jeremiah said, “I tried to quit but could not"; and today we see that Ezekiel "stood in the gap." Ezekiel 22:30. Note: God calls Ezekiel the same title that Jesus refers to Himself: Son of man. 1. God made, called, Ezekiel to be a watchman. Ezekiel 3:17a. In the Old Testament God called specific prophets to be watchmen as previously stated. • God told Ezekiel to warn the people. Ezekiel 3:17b. Not an easy calling. • God told Ezekiel that he was accountable to warn the wicked. Ezekiel 3:18 • God told Ezekiel that if he warned the people he would be "free." Ezekiel 3:19 • God told Ezekiel to also warn the righteous. Ezekiel 3:20-21. This can be harder than warning the wicked. See 1 John 5:16 • Ezekiel had an awesome responsibility. Ezekiel 22:30; 24:24 2. God has always made a way for mankind to be spared = forgiven. Hebrews 9:20 • The Old Testament believers were in the dispensation of atonement. Hebrews 10:3-4 • The New Testament believers are in the dispensation of justification. Hebrews 9:12; Romans 4:25; 1 Peter 1:19; Revelation 1:5 • The Old Testament believers were under the law. Romans 8:3 • The New Testament believers are under grace. Romans 6:1, 15, 18 3. God calls every believer in the New Testament dispensation to warn the lost. John 15:16 • Jesus sends us into the world. John 17:18 • We are to warn, tell, everyone. Mark 16:15 • The church is to go warn all the world. Acts 1:8 • Someone is begging us to warn the lost. Luke 16:27-28 • We also will give an account. Acts 20:26-27 = Paul understood the Implications of Ezekial 3:18. Wow! Conclusion: If these truths don't motivate us to do missions, what will?

Episode 68 of What Gives?—the Jewish philanthropy podcast from Jewish Funders Network, hosted by JFN President and CEO Andrés Spokoiny. In this episode, we speak with Shai Held, President and Dean of the Hadar Institute and author of the new book Judaism Is About Love: Recovering the Heart of Jewish Life. Shai returns for his second appearance on this podcast to talk about the enduring caricature of the “Old Testament God,” and how that distortion has shaped both Jewish and Christian imaginations. Shai and Andrés explore why many rabbis feel ill-equipped to support spiritual seekers, how the trauma of October 7 has intensified theological yearning, and what role funders can play in revitalizing Jewish conversations about God. You'll hear why Shai believes that real love, the kind rooted in justice, compassion, and mutual responsibility, is the most powerful force we can bring to a fractured world. Take a listen.

Why do we feel like the Old Testament God is different from the New Testament God? Pastor Sonny Hennessy breaks open this series on Deuteronomy and showing the unchanging nature of God between the two halves of the Bible.Scripture in this message: Deuteronomy 28:1-2, Deuteronomy 28:15, Matthew 11:28, Genesis 3, Deuteronomy 5:9-10, Exodus 34:6-7, Ezekiel 18:19-20, 2 Corinthians 5:17, John 14:9, Galatians 3:13Watch this message on YouTubeJust starting your Jesus journey? Let us know by filling out this form so we can connect with you personallyHello Card Tithes & OfferingsPlease consider giving to help us spread the life giving message of Jesus to the 920 and beyondGive Here --Follow Life Church on socialsLCGB Facebook LCGB Instagram LCGB YouTube

Greg answers questions about pastors asking the Holy Spirit to come down, the treatment of slaves in Israel versus in other cultures, whether there should be women pastors, and how Christians can claim they have a relationship with Jesus if they've never seen him.   Topics: What are your thoughts on pastors saying, “Holy Spirit, come down and move through your people”? (04:00) Do you know who made the point that we should compare the way the Israelites treated their slaves to the way other cultures treated theirs in order to understand the protections God was giving them? (26:00) Should there be women pastors? (41:00) Jesus hasn't been seen in 2,000 years, so how could you, as a Christian, have a relationship with him since you've never met the man? (51:00) Mentioned on the Show:  Submit a question on the Open Mic Line Is God a Moral Monster?: Making Sense of the Old Testament God by Paul Copan The Invisible Man by Greg Koukl Related Links: Did God Condone Slavery? by Amy Hall

Who is the rock? New and Old Testament God different? Is the Orthodox Church in a circular argument? This and more in Called to Communion with Dr. David Anders.

How does God respond to unfaithfulness? Was the Old Testament God a ruthless judge? What does God do about our sin? In today's episode, Jensen shares how Joshua 7:10-26 reminds us of God's divine justice, ultimately displayed in Jesus. Read the Bible with us in 2025! This year, we're exploring the Historical Books—Joshua, Judges, 1 & 2 Samuel, and 1 & 2 Kings. Download your reading plan now. Your support makes TMBT possible. Ten Minute Bible Talks is a crowd-funded project. Join the TMBTeam to reach more people with the Bible. Give now. Like this content? Make sure to leave us a rating and share it so that others can find it, too. Use #asktmbt to connect with us, ask questions, and suggest topics. We'd love to hear from you! To learn more, visit our website and follow us on Instagram, Facebook, and Twitter @TenMinuteBibleTalks. Don't forget to subscribe to the TMBT Newsletter here. Passages: Joshua 7:10-26