Podcasts about old testament israel

In this profound exploration of Matthew 21:40-46, Tony Arsenal and Jesse Schwamb unpack the Parable of the Wicked Tenants and its devastating indictment of Israel's religious leadership. The hosts navigate the complex theological terrain of kingdom transfer, covenant faithfulness, and the identity of God's people across redemptive history. With careful attention to the text's original context and its implications for the church today, they examine how Christ presents himself as the rejected cornerstone—the one upon whom people either fall in repentance or are crushed in judgment. This episode offers rich insights into supersessionism, the remnant theology of Romans 11, and the practical call for Christians to examine whether they're submitting to Christ as the true cornerstone or attempting to usurp his rightful place. Key Takeaways The Self-Condemning Verdict: The chief priests and Pharisees unknowingly pronounce judgment upon themselves when they declare the wicked tenants deserve destruction, demonstrating how the natural conscience can discern God's justice even when blind to personal complicity. Kingdom Transfer as Covenant Transition: The "taking away" of the kingdom represents not the abandonment of God's elect remnant but the historical-redemptive transition from the typological Old Covenant administration to the New Covenant church gathered from all nations. The Cornerstone's Double Judgment: Christ as the cornerstone presents two modes of encounter—those who fall upon him in repentance are broken but healed; those upon whom he falls in final judgment are ground to powder with no remedy. Visible vs. Invisible Church Distinction: The visible identification of God's people shifted from the geopolitical nation of Israel to the universal church, while the invisible elect have always been saved by grace through faith in the coming Messiah. Fear of Man vs. Fear of God: The Pharisees' restraint from seizing Jesus due to fear of the crowds (rather than fear of God) exemplifies how the wicked are dominated by human opinion rather than divine accountability. Infant Baptism and Covenant Community: The joyful inclusion of children in the visible covenant community through baptism reflects God's gracious promise sealed to those who contribute nothing to their own covenant status. Fruit-Bearing as Evidence: The "new tenants" are characterized not by works-righteousness but by evidential fruit—the genuine works that flow from "true and lively faith" worked by the Holy Spirit. Key Concepts The Irony of Self-Condemnation The theological and pastoral power of this parable reaches its climax when the religious leaders, failing to perceive themselves as the wicked tenants in Jesus's story, pronounce harsh judgment upon the hypothetical villains: "He will bring those wretches to a wretched end." This moment mirrors Nathan's confrontation of David after the Bathsheba affair, yet with a tragic difference—these leaders never experience David's repentance. Calvin observes that the natural conscience, even when blind to personal guilt, retains an "hidden impulse to identify with justice." The Pharisees demonstrate total depravity in high definition: they possess enough moral clarity to recognize egregious covenant-breaking in the abstract, yet remain entirely blind to their own embodiment of that very wickedness. This irony serves as both judgment and warning—we all possess an uncanny ability to see sin clearly everywhere except in the mirror. Kingdom Transfer: Covenant Continuity and Discontinuity The phrase "the kingdom of God will be taken away from you and given to a nation producing its fruit" requires careful theological handling to avoid both replacement theology (in its pejorative sense) and dispensational fragmentation. The Reformed understanding maintains covenant continuity: there has always been one people of God, defined not ethnically but by faith in the Messiah. What changes is the visible administration of the covenant. Under the Old Covenant, the visible church was largely coterminous with ethnic Israel—a geopolitical reality with boundaries, a zip code, and national identity. Under the New Covenant, the visible church explodes these ethnic and geographic boundaries, fulfilling God's promise to Abraham that "in your seed all nations will be blessed." This is not Plan B; it's the eschatological unveiling of what was always intended. The "breaking off of natural branches" (Romans 11) refers to covenant unfaithfulness resulting in exclusion from visible covenant privileges, while the faithful Jewish remnant—the apostles, early believers, and the ongoing elect from Israel—remain fully incorporated into the church. The vineyard hasn't been abandoned; it's been opened to "other tenants" who will render the proper fruit: Gentiles grafted in alongside believing Jews into the one olive tree of God's redemptive purposes. The Cornerstone: Salvation or Destruction Christ's invocation of Psalm 118:22—"the stone which the builders rejected has become the chief cornerstone"—followed by his dual judgment ("whoever falls on this stone will be broken...on whomever it falls, it will scatter him like dust") presents two exhaustive options for relating to Jesus. The cornerstone in ancient construction was the foundational stone by which all other stones found their proper alignment and orientation. To fall upon this stone willingly—in repentance, faith, and self-abandonment—is painful. It shatters pride, self-righteousness, and autonomy. But this breaking leads to healing, to being properly "squared" and aligned with reality as God has constructed it. The alternative is catastrophic: to have the cornerstone fall upon you in final eschatological judgment is to experience irreversible, total destruction—being "ground to powder" with no possibility of remedy. The practical application is urgent: we must examine ourselves continually to ensure we're not attempting to be our own cornerstone, measuring righteousness by our own standards, aligning the universe to ourselves rather than submitting to Christ as the measure of all things. Memorable Quotes "There's never a time where that righteousness is removed or unapplied, but we are constantly faced with a choice as to whether we want to be the kind of people who render our fruit unto the Lord, as the faithful tenants when the unfaithful tenants are replaced. Or do we wanna be the people that reap wicked fruit and keep for ourselves?" — Tony Arsenal "The vineyard of God is still let out, the fruit is still demanded, the cornerstone is still laid. Blessed are they who receive him—and also get those babies into church." — Jesse Schwamb "This is not a wall you're gonna run through. Like you're gonna smash into this wall and it's gonna crush you. And if you are not properly assigning the cornerstone its place... the whole thing is gonna crush you." — Tony Arsenal Full Episode Transcript [00:01:05] Jesse Schwamb: Welcome to episode 492 of The Reformed Brotherhood. I'm Jesse.  [00:01:14] Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother.  [00:01:18] Jesse Schwamb: Hey brother.  [00:01:19] Parable Recap [00:01:19] Jesse Schwamb: Well, the time has finally come for us to close out our discussion in Matthew 21. This is the Parable of the Vine growers, and everybody should just go back and list everything we said so far, but I think here's how we could sum it up. Jesus's authority gets challenged and he sets a trap so beautiful that we should put it into a museum. He tells basically the religious bigwigs, this whole story where tenants speed up servants, they kill the air. They generally behave like it's an HOA literally run by the devil. And then he asks them this question, so what should the owner of the vineyard do And the chief priest. Chest puffed up. Basically shout out the answers to their own indictment. Smoke 'em. Give the vineyard to somebody who isn't garbage. Listen fellas, you just preached your own funeral. So in this we get to see this total depravity in 4K. Sovereign grace skips the credential gatekeepers and it lands on the tax collectors and the gentiles. They elect the vineyard, the self-righteous, get the rock. And we're gonna close out what all of that means, including probably not a small amount of talk about the kingdom being transferred, whatever that means, and maybe a little engrafting. Aah, Romans 11 style. It's all there for us. And that is what is coming up. [00:02:34] Affirmations Setup [00:02:34] Jesse Schwamb: Of course before we can do any of that, we can't even get there. Tony, before we do affirmations, denials, you and I both know it's our contractual obligation. It's what the people want all over the world. If we skip this, there will be some kind of riot revolt. So we gotta start there. Let's not get too excited yet. So I'm curious as always, are you affirming with something or you not against something for this episode?  [00:02:58] Tony Arsenal: I am, I'm affirming, uh, this is gonna be like people are gonna grow and roll their eyes a little bit.  [00:03:04] Infant Baptism Joy [00:03:04] Tony Arsenal: I'm affirming infant baptism today. We had a lovely infant baptism at church, um, and a couple recently had a child. Um, there's been, this was a kind of a particularly, um, poignant baptism. Um, the, the mother was in the hospital for several weeks before the baby was born, um, with some medical challenges, so was in. In the hospital. In the hospital for like, I want to say probably four weeks, which is a long time. Um, they have several other children, which makes it even harder. Um, and then, uh, then the baby was in the hospital for quite some time. He came a little early and then had some other issues. Um, and so this family was out of church for quite some time dealing with these health issues, and we, we all miss them very much. So it was a very sweet moment. Um, and it's just a, a good reminder, right? And, and the way our church does it is, you know, the pastor, the family comes up, they do vows, they do the baptism, but he calls all the children forward and the children come and sit, uh, right in the front row and they watch this all happen. Um. Which is, is very sweet. And you know, I, I went up there with Augie, and Augie was sitting on my lap and he was very, he was like super locked into this, this whole thing, which is, uh, which was nice to see. So I'm affirming infant baptism. It's a beautiful, beautiful picture of the gospel. Um, it's, it's God's promise being sealed to someone who contributes nothing to, um, to that promise contributes nothing to, uh, their own, um, position in the church or status in the church. They contribute nothing. Um, in most cases they're not even aware of what's going on. So I know not all of our listeners are, uh, are covenant infant Baptists, uh, type people. Um, so yes, I get it. You disagree, but there is something just sweet and beautiful, uh, even I think even for people who aren't quite sold on infant baptism. Um, and I think even sometimes for people who are kind of opposed to infant baptism, I think we've commented in the PA past that there's kind of this impulse that I think all Christian parents have that their children should be. Treated in a certain way that's different than how a non-Christian family treats their children. Right. Um, so there is kind of this instinct that the, there's, whether it's a formal status or just sort of a, a way of thinking about things, there is this impulse that the children of believers are somehow set apart in different, and of course, the, the Presbyterian Covenant Baptist, um, position would, would formalize that through the rite of baptism, uh, at least in part. So I'm affirming infant baptism, both theologically, but also just experimentally today. Like it was just, it was just a balm to my soul to see this, um. And like I said, the congregation has been praying for a long time for the health, uh, and the, the welfare of this family, um, and been, you know, doing meal trains and all the stuff that churches do. But it was, it was a very sweet moment, um, to see the pastor scoop this little baby up in his arms and be able to sort of introduce him to the church as the newest covenant member of the congregation. Uh, it was just a very nice moment. [00:05:59] Baptism Dedication Common Ground [00:05:59] Jesse Schwamb: I think you're right. We can all agree that there's something really beautiful about God growing his church, at least the visible church, through just the multiplicative effect of. People having children, there's something beautiful about that, and then welcoming them in an official way into your congregation, into your midst. Interestingly, in my church, there was a baby dedication today and I was also equally moved though like I would say the promises that were invoked during that time, the equipment's made are very different than what you might hear during kind of pedo infant baptism. You're right in that the spirit of this that is like a representation kind of bringing forward of the child to say he or she is part of us and we're making a commitment to raise them in admonition of the Lord is a really lovely thing. It's like a public recognition that God is providing a manifest blessing in our midst, and that he is growing and working out his church and he's doing it by just bringing new people into it who are being, who are the subjects of procreation. Creation itself, but procreation and how can you not be like, just excited about that. And, and also a little bit like it's also, and I'm not trying to denigrate any practice here, but also just on the face also super adorable. Like when you, when you see a pastor scoop up, like you said, a little child, whether that's to pray with them and dedication or to baptize them. Either way, it's super just like lovely and just pulls in your heartstrings. Yeah. In like this very spiritual way, not just in kind of an emotional kind of way.  [00:07:26] Tony Arsenal: Yeah. Yeah. And I, you know, I don't, I think, um, when I think back, you know, Augie's, obviously you know this, but Augie was dedicated, um, Addie was not. Um, but when I think back to the vows we took, when we dedicated Augie, there are some differences, but there's also a lot that's not different like the sure close to like, raise up your child in the church and to like, pray for them and set a good example. And then, and then the sort of reciprocal vows that the congregation typically takes, that the congregation will do what they can to support the family as they, they raise this child and the Lord. Um, you know, even in, even in a lot of contexts, like in the Presbyterian church, I'm in like prayers that this, this child would come to know Jesus and would, would come to confess the faith for themselves and become a full, you know, full communicate member of the church. Like, those things are all present. So as much as I think, um. As much as I wanna acknowledge that infant baptism or, or covenant, I, I say covenant baptism versus, um, sort of like baptist theology writ, large credo Baptist theology, which is covenantal, but differently covenantal in most cases. Right. Um, even though that is a dividing line, and I think like it's a real dividing line. There's a real division that exists and that there's good theological historical reasons why those divisions exist. There still is so much that is the same. Um, in terms of how Baptists and, and Presbyterians or however formed, you know, PR Christians, um, re reflect on and think about their children. There's some differences, but in terms of like. We all want our children to come to know Jesus. We all want their first memory to be worshiping in the church and loving the Lord. We, we don't want them to ever remember a time where the name of Christ was not on their lips as their savior. Um, all those things are the same and even the, the way we promise before God and, and primarily before God, but before others, even the way we promise to nourish them in, in right doctrine and nourish them in good teaching and bring them into the church and, and set a faithful example. All of those things are the same. So I I I, I never want to diminish the fact that there are differences 'cause there are real differences and there are important differences. But I also think we often sort of like. I think because we've talked about this before, like Reformed Baptists and Presbyterians are so close that we have to bicker over the things that are different. It's like you're, it's like when you fight with your brother on whose side of the room it's on. Like you're so close that you have to find the little things to really bicker about and then you really, really bicker about them. And I think that kind of like describes the, the Presbyterian Baptist divide in a lot of ways. I know there's a lot of people that would say like, Lutherans are closer to Presbyterians and those people are just, I dunno, they're just wrong. Um, on, on, maybe on baptism, they're, they're not wrong. But in terms of general theological principles, like, you know, Westminster Confession, London Baptists, confession, like, it, it's 95% the same content. Sure. Um, and 95% like the same confession, not just the same like words, but the same meaning of the words. And, um, so yeah. Anyway, that's my affirmation. Infant baptism. It was a joy. I was happy to see it. Um, uh, we have a ton of little, little babies in the, the church. It's funny 'cause another, another, um. A couple announced today that they were expecting, and we've, we've had basically pregnant women in the church for, you know, obviously like at least nine months if someone is still pregnant. But like we've had, we've had this like rotation of, of women delivering babies for like, at least, probably, at least 16, 18 months of, of constantly having people who are, are expecting, which is really a great joy to see. So I, I love it. I love the church. I love the Presbyterian church. Um, and this was just another great example of, of the beauty of, uh, a robust confessionalism and a robust presbyterianism. [00:11:08] Jesse Schwamb: The way in which you said that made it sound like you're about to make like a grand historical statement. Like, we've had pregnant people in the church since the first century.  [00:11:18] Tony Arsenal: Well, I mean that's probably true, but  [00:11:19] Jesse Schwamb: yeah, it definitely  [00:11:20] Tony Arsenal: true. Not, not our church. Our church has only been around, our particular church has only been around for like 10 years, so I'm sure there have been times during that period where there were not pregnant people  [00:11:29] Jesse Schwamb: pregnant. It just sounded like we were going all the way back as if like to, again emphasize and maybe this isn't, this is as fair statement, like how faithful God has been like from the beginning. There's always been. Pregnant lady Church. Look, look at how faithful God is.  [00:11:42] Mic Grabbing Babies [00:11:42] Jesse Schwamb: And, and this is true, I like to play this game when there is a baby dedication. I'm not sure what the sound system is like in your church, but often our, our pastors wear like the tiny little like Backstreet Boys style. It's probably outdated reference, but microphone that comes over the ear and to the mouth and it's very discreet. But the game I like to play is like once, once he takes the child for a time of dedication or specifically prayer, the, the goal is to see like how long before that baby goes for the mic. Because as soon as like a baby sees a mic right there, it's like, oh yeah, this is the best thing that's happened to me in my tiny little life.  [00:12:20] Tony Arsenal: Yeah, it's like an angler fish is really what it is. Yes. It's like that glowing bulb that just sits in front of its face and it's, the baby's just gotta grab it. [00:12:27] Jesse Schwamb: It's just too tempting. It's just too tempting. And I, and I love, you can tell like our pastors are really adept at being able to keep the prayer going and like discreetly maneuver the child, keep the child happy. It's, it's really an amazing thing. So altogether, I'm totally with you on so many levels. It's so good to see that happen in the church. And I'm with you on that. We gotta take joy in that For sure.  [00:12:48] Tony Arsenal: Yeah. Jesse, what do you got for us tonight?  [00:12:50] Book Breath Pick [00:12:50] Jesse Schwamb: Yeah, something that's entirely unlike everything you just said. Certainly. Well, maybe, I guess there is a large spiritual component to this, but it's, I would say, for me, totally unexpected book recommendation and I came across this 'cause it was recommended to me and a while back, the keen or the listener who's been with us for a really long time, or a member that we talked about the book or why we sleep, this book became for me, like the equivalent of that in a totally different kind of topic or genre. It's called breath. The New Signs of a Lost Art by James Nestor and it explores how the way that humans breathe profoundly affects our health, our performance, our longevity. It's a book that is filled with both science and pseudoscience, which the author is really good at distinguishing and calling you to think about those things. But it's really totally changed how I understand like this little pattern in Habits of breathing. And it's a really interesting book of course. Like he draws from a lot of like religious influences, including of course the Judeo-Christian one. And I think that it even drew me back to understanding how God created us. And he did in a very specific way that text's giving some great description to the breadth that he gives us and how he gives us that breath. So if you're looking, I guess, for a little bit of a read, so that might surprise you about something that you might thought was automatic and simple in life and also that might. Be able to bring you some recommendations on how to better your health. Again, we're not doctors, but we are routinely considered among the top 50 healthcare podcasts. Then I would say this would be an interesting book for you to check out.  [00:14:19] Tony Arsenal: Yeah. Yeah. I haven't read it, but it's been recommended to me and one of the, one of the takeaways, actually, I think it might have been my doctor, my my PCP who mentioned this to me is like, if you wanna improve your health drastically, like just make it a practice of breathing through your nose. Yes. Like something that simple and straightforward has pretty significant health impacts of like. Like the way that your brain processes breath when it comes through your nose, the way that like, there's more filtering that happens with breath, so the air that gets to your lungs is cleaner. There's just a lot of, um, I haven't read it. I've, I think I actually have it somewhere, but I have not read it yet. Um, I, I should, I should take a look at it. I, I've heard good things about it.  [00:15:01] Jesse Schwamb: At the very least, if you're a Christian, it'll cause you to marvel again. That's how beautifully complex God has made the human body and how it seems entirely impossible that anyone could even logically reasonably conclude that somehow we are just time plus matter, plus chance, and that all these things got worked out. I don't wanna spoil some of the punchline. A part of the book is about this. Breathe through your nose, which you might think was just kind of an innocuous decision. Breathe through your nose, breathe your mouth. How, how different could it be? They actually do an experiment where they plug their noses, the author and somebody else for, uh, several, like 10 days straight. And do all these these things under medical supervision to see what the impact is. And I'll leave you to read it so you can hear that. There's also something fascinating, absolutely fascinating about carbon dioxide and a study that's done where they actually have people inhale a little bit of carbon dioxide and what it does to the body. In other words, like the system that God has put into play to ensure that the body gets the kind of right amount of oxygen that it needs and how it functions when it's given the warning side of carbon dioxide, even when. Your lung capacity and your oxygen, your blood doesn't change. There's a fascinating section on that. So I didn't expect to be this interested in the book and generally I take a little time before I recommend a book. I finished this a couple weeks ago and I'm still thinking about it. So, and I'm trying to put some things into practice, including I try to do some running and for the longest time I just thought, well, when you run, like even at any like moderate speed, like you have to breathe through your mouth, this book challenges some of that. So lo and behold, I went out and started to try just a little bit to see if I could just breathe through my nose. It turns out it's totally possible, like all this time I just thought that was impossible, like God didn't make us that way, and it's actually improving how I feel when I run and the running that I'm able to do. So I am surprised, I, I'm shocked by all this, and it's just as simple as understanding breath. Who would've guessed.  [00:16:56] Tony Arsenal: Yeah. I mean, I've heard it's a great book. I, I, I. It never ceases to amaze that the, the more we look at the human body, the more we look at God's creation, the more we see the fingerprints of our creators. So not, not  [00:17:07] Jesse Schwamb: right.  [00:17:07] Tony Arsenal: Sounds like a great book. I can't recommend it from personal experience, uh, although I've heard very good things.  [00:17:12] Reading Matthew 21 [00:17:12] Tony Arsenal: So, Jesse, I think we should probably just get into it because this is now week three of, uh, one week episode and, uh, we want to wanna dig in and we wanna wrap it up so we can move on to the next best thing out there, which is of course, the parables of Christ. [00:17:26] Jesse Schwamb: Let's get some. So I'm gonna read for us starting in verse 40 because if you've been tracking then you've already been with us through the first part of this parable, and it's notoriously or variously called parable the vine growers, or I kinda like the husband men, just because that's fun to say, and you don't get to drop husband men like very often. But vine dressers, vine growers, vine workers, it's all the same. But here's starting in verse 40. This is after Jesus has already explained the parable. He set it up for them and he's gonna bring for the indictment. So Jesus says, and therefore, when the owner of the vineyard comes, what will he do to these vine growers? They said to him, he will bring those wretches to a wretched end and he will rent out the vineyard to other vine growers who will pay him the proceeds at the proper seasons. Jesus said to them, did you never read in the scriptures the stone, which the builders rejected? This has become the chief cornerstone. This came about from the Lord in his, marvelous in our eyes. Therefore I say to you, the kingdom of God will be taken away from you and given to a nation producing the fruit of it. And he who falls on this stone will be broken to pieces, but on whomever it falls, it will scatter him like dust. And when the chief priests and the Pharisees heard his parables, they understood that he was speaking about them. And although they were seeking to seize him, they feared the crowds because they were guarding him to be a prophet.  [00:18:48] Irony Blind Leaders [00:18:48] Tony Arsenal: Yeah, that, that last little section here is just such, it's like dripping with such irony,  [00:18:53] Jesse Schwamb: so good  [00:18:54] Tony Arsenal: that like they, they are so blinded by their own, um, I dunno, ambition isn't, maybe isn't even the right word, but something in that, that neighborhood, they're so blinded by their desire to. Maintain their own status quo, their own uh, their own status. That they fear the crowds because the crowds hold them to be a prophet,  [00:19:15] Jesse Schwamb: right?  [00:19:16] Tony Arsenal: When in reality, like there is a prophet in their midst and much more than a prophet, uh, and they can't see it because of their own blindness. So I'm stoked to get into it. This is such, like we said, this is such a, like on the nose, paril, it's crazy. This is so much like, you know, Nathan's, you are the man kind of parable. Like yes, that's right, except there never is a, you are the man moment for them. They never get it, which is. Stunning. Like I, I, it just sort of is like, I don't even know what to make of that. [00:19:41] Jesse Schwamb: Yeah. There is like a wild blindness. I've been thinking about that a lot in our past conversations, but it culminates here. These chief priests and elders, I would say strangely, but I think that this is probably true of all of us, and maybe especially me, perhaps not yet, like perceiving themselves to be the vine growers here in view, they render this verdict of severe justice. It seems like you, you wanna say to them? Like, guys, guys, pull up, hold up a second. Yeah. Take a step back before you overreact here, because you're about to condemn yourselves and in the Greek here, this expression like, miserably destroy these wicked men. Or it gets like this double wretched in our translations. Mostly he will bring those wretches to a wretched end. It's this rhetorical intensification. It's incredible. And I, I think there's at least like two truths here. That come to my mind. One is, we've talked about before, but is in line with what you're saying, that the natural conscience, when not even aware of its own complicity, can still discern the justice of God's judgments. So here are these men who are so prone almost, I think what Calvin says elsewhere, like that we have this hidden impulse to identify with justice. Even when we can't see that we are the ones perpetrating something of injustice, still we can't help but cry out. We can't even help but identify it. And here they. Accurately identify it. And even though they're putting themselves exactly in the cross here, they cannot help but basically cry out that how egregious this behavior is of these vine growers that Jesus has basically, you know, created in this hypothetical environment, even still there, they're filled with rage and the rage gets turned on them. So the Pharisees here, of course, function as this unwitting witness to the righteousness of God's wrath against covenant breakers, even though they, they don't see it.  [00:21:29] Kingdom Transfer Talk [00:21:29] Jesse Schwamb: Uh, the second thing I think that comes to my mind, and maybe this is like more to the point, is that. The verse foreshadows this transfer of the kingdom from the Jewish nation to a new people that would bring forth its fruits, which I realize if I bring that up right now, that we've just committed to like six episodes just on that topic probably. But yeah, but like, we're gonna have to come to it because there's so much here. And the phrase of this, like, let out his vineyard unto other vine growers or husbandman, it does to me like anticipate this calling of the Gentiles and the formation of the Christian Church and in, in this way. It's not to me. The abandonment of the elect, remnant of Israel, but it is like the breaking off of the natural branches and then this engrafting of the wild olive shoots that come through like Allah, Romans 11. So it's, it's not like from one nation to another simply, but from like the carnal seed to a spiritual seed gathered out of all the nations, that that's wild. Right? I, I think that's all in view here. And it's like a kind of a crazy thing to say. It's certainly like a wild thing to say, no pun intended. And I imagine like, unexpected thing to say.  [00:22:38] Tony Arsenal: Yeah. Yeah.  [00:22:40] Supersessionism Clarified [00:22:40] Tony Arsenal: Let's think about that a little bit because I think too, there's, there's almost an element of, um. Man, I'm gonna get a lot of flack for saying this. You're, there's almost like a legitimate replacement theology here, right? Like replacement theology. I got covenant theology, you know, reformed, um, reformed theology often gets slandered as, you know, supersessionism or replacement theology, uh, with this idea that like, it's, it's interest. Uh, you have to have dispensational presuppositions for that phrase to even make sense because like the reformed paradigm is that there is one people of God full stop. And yes, like the identity of the one people of God seems to sort of like morph from the Jewish national people to now like Jews and Gentiles and actually predominantly Gentiles in the scope of like the whole history of the church. But what I mean by this is like, there's a visible church in the Old Testament, in the old, under the old Covenant, and the visible church under the old covenant is the national people of, of Israel. Right. By and large. Right. Um, and there are, there are sort of like Gentile, um, Clingons, not like the Star Trek people, but like gentile, like attachments to that throughout the history of, of Old Testament, um, theology. Um. That visible, that visible identification of this is the people of God being the Jewish people. Uh, these are the people that are the vineyard, the, they're the, the owner or the tenants of the vineyard or the, the visible Jewish people of the geopolitical nation of Israel under the old covenant that does sort of like get superseded by the church in the church age, in the new covenant,  right?  [00:24:24] Tony Arsenal: But where, where Supersessionism or the accusation of Supersessionism goes wrong is that there is this distinction between the visible and invisible church. And that distinction is what prevents us from being like, sort of like true replacement theologians in the way that the, the dispensationalist wanna paint us. So I, I think you're right that there is a lot to say here about the fact that, um, and, and this is where it gets, um. We have to be careful systematically. Right. God, God doesn't have to pivot. He doesn't have like a plan B. It's not like the Gentiles are the plan B, but there is a sense in almost in which the way that this is presented, the way that it appears in the scriptures is actually, yeah, there is almost like this plan B, like there is the geopolitical ethnic people of, of Israel, the Jewish people under the old covenant. And, and they don't do what they're supposed to do. They don't follow the terms of their covenant. They don't accept the kingdom that is bequeathed to them under the terms of the old covenant. And they, they reject that kingdom because of a disobedience. And, and I think what Christ here is narrowing in on is it's not just disobedience, right? It's not sort of like, um, accidental ancillary disobedience. It's not generalized disobedience. It is this sort of like usurpation of God's rightful status as the ruler and king of the nation. That's right. The the people, the, the Pharisees. And the chief priests and the scribes and the Sadducees, they want to be the rulers of the nation. They want to, they, they seem to wanna take the place of God, at least as far as Christ is presenting it. In this, they wanna usurp the kingdom. They want to take the heirs, uh, rightful inheritance, and they want to claim it for themselves. That is not a generalized disobedience, it's a special t type of covenant unfaithfulness that causes God to causes and kind of air quotes that causes God to hand over the kingdom to another people. Right. Partially, I think, uh, we don't need to get into Romans, the Romans 11 stuff, but partially I think because that's actually the way that he's going to ultimately save the Jewish people, right, is by sort of making, making them jealous of the Gentiles. Like there's a, there's a real element of that, that the salvation of the Gentiles is actually for, in some sense is for or unto the salvation of the Jewish people or the, the faithful Jewish remnant that's all here. And, and you can't really get past that in this parable. Um, this is why I think a, a lot of dispensationalist, um, uh, some of the classic dispensational sources would actually see like this, this is not for the Jewish church. This, this is for the Gentiles. This is actually part of the parentheses, um. You know, and, and again, dispensationalist divide all that stuff up differently, but this is a really interesting section for us to talk about that we can't, we can't just gloss over that. [00:27:11] Jesse Schwamb: I certainly don't mean to imply that it's wild because it's unexpected. I think it's wild because interestingly, the Pharisees, the teachers here, they challenge Jesus authority and his response to that is to challenge their covenant faithfulness.  [00:27:24] Tony Arsenal: Right?  [00:27:25] Jesse Schwamb: So it's not just if he turns it around, he uses this opportunity to explain what's going to happen to them as those who are, like you said, were supposed to be representative. And I think critically like the qualifying phrase. That that's using the text here, which shall render him the fruits in their seasons. That's like really important because these new vine growers are characterized by their fruitfulness. So this is not like a doctrine of works righteousness, but it's evidential fruit. And that's why, and I had to look this up and the Westminster Confession confession, chapter 16, good works are quote the fruits and evidences of true and lively faith, which I love. I was trying to find that language true and lively faith. So the visible church under that new administration is identified by the fruits of repentance, faith, and obedience worked out by the Holy Spirit. Again, I think that's all that is in view here, that that's a lot to say. But you know, famously, like you've kind of intimated, when we go back to the Old Testament, even we find when the Israelites leave triumphantly from Egypt, that they're accompanied by those outside of Israel. We find that other characters like Grh who continually want to identify with a Yahweh whom God is saving and drawing onto himself and here is kind. Him, Jesus, at least representing as the son of God. That kind of cli climactic view. Speaking from the prophet register again saying, this is what I was saying to Abraham. I said, like from your seed, all these nations in this spiritual sense will be gathered out. So there'll be a single nation as it were in Christ. And even now, I'm telling you, I'm breaking down those boundaries. But I think to your point, importantly Tony, in part because you have failed in the covenant promises and you who were to represent and to heed and to lead, have fallen down. And so now you're gonna trip over this stone and it's going to crush you. And as a result of that, the vine, the vine growers will be, or the vineyard itself will be turned over to those who bear this true and lively fruit.  [00:29:22] Tony Arsenal: Yeah. Yeah.  [00:29:23] Israel Failure Remnant [00:29:23] Tony Arsenal: There's an interesting, um. There's an interesting dynamic here that actually strikes me as kind of similar. It's a little bit more opaque, but similar to, uh, like Joseph in, uh, in Egypt, right when his brothers come and he says, you meant this for evil, but God meant it for good. Mm-hmm. There's a, there's an element of here, we've talked about the parables. That's sort of like systematic theology in story form. Um, there's a reality here that it's both true, that God always intended for the kingdom to be expansive and, and to expand beyond the nation of Israel. To be this universal, global lowercase c Catholic, universal church universal in the sense that it's not bound by any particular nation, by any particular geopolitical reality. Um. That's true, but it's also true that the reason, uh, on a sort of like horizontal level that that's true is that Israel failed. Right? It so God always intended for Israel to fail, yet Israel is responsible for the fact that they failed. Yes, that's right. Um, and, and, and again, we, we, we sort of commented on this before, like there are some in our broader reformed circles that turn this into a sort of antisemitism, like a sort of hatred for the Jewish people. And I don't think, I don't think that there's any warrant in scripture for that. In fact, I think scripture speaks strongly against that. Is that, um. Not necessarily because there's any particular unique special affection that God has for Israel, like, like the modern Jewish people, but, but that, like racism in general is prohibited by the Bible. But I think where we do need to be clear though, is that there is a real failure. It's a true, genuine failure on the part of the first century Jewish. Leaders and people, um, with a faithful remnant. Right? There was, um, we're, we're getting, you know, we're in the springtime and we've already had, uh, we've already had discussions about this. We've already done Easter, but like there is always conversations around Palm Sunday of like, are the crowds that are following Jesus into, into town screaming, you know, yelling, Hosanna? Is that the same crowds that are yelling crucify him a couple days later? Um, I tend to think like, no, like actually, like the people who are saying crucified, crucify Christ are probably like the Jews who live in Jerusalem or like the, primarily the religious leaders. There's a whole host of Jewish believers and kind of the hoy pallo, the, the people out in the country that absolutely follow Jesus. Like they follow him as the Messiah. They, they confess him in many cases. They convince him to be, um, they confess him to be God, to to be the savior, to be the, the figure from Daniel seven, the son of man. Um. There's a reality in which the Jewish remnant absolutely recognize Christ and they persist in the church, right? The earliest Christians were all Jews, and you know, there was a few Gentiles along the way, you know, and maybe not even Gentiles like Samaritans. I don't even know if you would call them gentiles. They're kind of this midway point, but in Jewish gentil. But there are people throughout Christ's ministry, right? Cornelius or not Cornelius, the Centurion recognizes that this is the son of God. Like there are people, the s Phoenician woman, there are people who are not part of Israel proper, who even in the, in the midst of Christ's ministry are recognizing him as God and as Messiah and as the savior of the world. But, but by and large, the earliest Christian movement was Jewish people. It was the faithful remnant of, of Israel who recognized that their Messiah had come. That is true. And at the same time. The, probably the majority, and especially the rulers and the leaders of the Israel, you know, the Jewish faith in the first century absolutely rejected him. And this is what I, this is what I think is wild, is I think sometimes we think that, um, the prophecies and the understanding of Christ and what the messiah, who the Messiah was to be and what to expect, we think of those as like super obscured and super hidden until Christ comes and then all of a sudden they're really obvious. Christ doesn't seem to treat them that way. Right? Right. He tells this parable and they rightly identify that, and this is a, this is such a thinly veiled parable. Like this is like, you killed the prophets. You're going to kill me. And there's going to be consequences. Like he practically says that outright. Um. He treats that as like they should obviously know this, right? The, have you never read in the scriptures, the stone, the builder rejected has become the cornerstone, right? This was the lord's doing. It is, and it is marvelous in their eyes that have you never read?  [00:34:06] Decree in Rejection [00:34:06] Tony Arsenal: That is a, that's a rhetorical question with the implied answer of, of course, you've read exactly like he's not, he's not teaching them something that he anticipated is new to them. He maybe is teaching them something that he anticipated they maybe you didn't recognize. But actually I think probably like, uh, there probably were many among them that were like, oh yeah, we are doing this. But then almost like we're powerless to stop themselves from moving forward in that.  [00:34:32] Jesse Schwamb: Right.  [00:34:32] Tony Arsenal: Sort of like wicked plan. [00:34:34] Jesse Schwamb: Right. Yeah. And I think we could extend that as well to say that this rejection of Christ by this Jewish leadership, which of course was a incredible failure, like you're saying, it wasn't an accident, it wasn't an unforeseen tragedy. So just like interestingly in Acts four in his sermon where Peter quotes from the same Old Testament passage about Christ being the cornerstone, you know, it was prophesied long before. And so the doctrine of God's eternal decree, I think finds v vivid illustration even here. This is all the Lord's doing. Yeah. And even the wicked rejection of the Messiah is serving this purpose, this sovereign purpose of God's great exaltation. And so it's fascinating, and we should marvel at the fact that, again, like God means what he says when he says like He uses what is weak to overcome that which is strong, or to embarrass the strong, he uses that which seems foolish. To make the wise themselves, the ones who are actually foolish in the same way.  [00:35:29] Cornerstone Unites Church [00:35:29] Jesse Schwamb: This very stone, which men in their malice cast aside on that day. God is in his wisdom setting as this chief cornerstone. And I love like that idea of this phrase, this head of the corner denoting that amazing preeminence of Christ, that Christ is not merely included in the building of the new Covenant church. He is its chief and constituent stone that joining together both like the Jew and the Gentile, finally into one structure. And that's really, I think to your point, that's the great mystery of the hidden ages from the past. That that's the thing which Christ is bringing to like this grand display, like out on the stage in the open, in front of everybody. He's drawing it up, he's calling it to account. And so in that way, the same Jesus that was rejected by men is in God's account of inestimable value. And that should be like, I think, familiar to most of us because like there a form tradition has always insisted that. The true theology always issues in doxology and the cross and exaltation of Christ are not merely these facts, which we give these intellectual ascent, but we, we confess them as mysteries which provoke us to adoration of who God is. It's the excellency of Christ expounding at length, like the wondrous conjunction of Christ's humiliation and his exaltation, which finds its pattern here, rejected by men, glorified by God.  [00:36:50] Tony Arsenal: Yeah. Yeah.  [00:36:52] Works Covenant Failures [00:36:52] Tony Arsenal: And, and this is, um, we, we commented in our first, uh, episode on this par ball. This is not isolated to just the rulers of Israel at the time of Christ, right? This is in reality, kind of like a reflection of every failure of the covenant of works. In some sense, every failure to hold the covenant of works boils down to an attempt to make oneself, God. Right. This was Adam's failure in the garden. Um, Eve, Eve was the first person to eat the fruit, but Adam, Adam was responsible for that and he, he also ate the fruit and they, they did so in part because they thought it was useful to make them like God and, and in an illegitimate fashion. And they knew it was an illegitimate fashion. It's not as though Adam and Eve suddenly were like, maybe we can eat the fruit. Maybe like we actually are fine to do it. Like they knew it was still forbidden. Right. They did it anyways. And the Pharisees here, um, are in a real attempt. Um, they are trying to take the role of Messiah for the people. They're trying to be the savior of the people in sort of shepherding and guiding them into this like. Ultra legalistic Puritan, like puritanical in the worst sense, um, kind of approach to the law. Um, this is the, the story of Old Testament Israel, right? What is the first thing that the Israelites do? Um, at Mount Sinai? The first thing they do is try to fashion gods so that they have a tame God that they can control and that they can actually be God's over. So I think this is really key and, and this is where it becomes practical for us, is that. I think we always are faced with a choice, right? There's, there's obviously those who are Christ, who the son is set free. He's set free indeed, and they will never not be his people. Like you never become not justified. If you were justified, you always forever more are justified. Justified is a final. It's, it's the future judgment of God's people dragged and dropped into the present and applied. It's the righteousness of Christ applied. So there, there's never a time where that righteousness is like removed or unapplied, but we are constantly faced with a choice as to whether we want to be the kind of people who render our fruit unto the Lord, uh, as the faithful, the sort of the implied faithful tenants that are going to be brought forward when the, the unfaithful tenants are replaced. Or do we wanna be the people that reap wicked fruit and keep for ourselves? And I think that's, that's really the thing. Like we're either gonna rep. Fruit of wickedness, or we're gonna reap fruit of righteousness. And the only thing to do with fruit of righteousness is surrender it to the Lord. But we often are faced with that choice, like, are we gonna reap our own wicked fruit and keep it all to ourselves right, uh, to our own detriment? Or are we gonna go ahead and be the faithful tenants that give the Lord what he deserves?  [00:39:46] Kingdom Transfer Explained [00:39:46] Jesse Schwamb: We're seeing so much of the simplicity of God here that like you and I have said so many times before that his loving kindness, his long suffering ness is his righteousness, is his justice, is his wrath. And so I think it's helpful, again, to remind ourselves that we're, we are talking, or he specifically is speaking of the kingdom of God here. And again referring to this visible administration of the covenant of grace, not to the inward and invisible kingdom of saving grace, which as you just said, can never be lost from those who possess it, which by the way is a really important distinctive of reform theology. There are many that would disagree with that statement, and I think really much to their harm in, in disagreement with the scriptures themselves, this one in particular, but it is this external administration, the privileges, the ordinances, the oracles of God. That is being transferred from the Jewish nation as a corporate body to a new and broader people of God. And because I know that sounds very extreme, I did look up Calvin and his commentary on this and let me read what he says because this is interesting. I think even this could possibly mis be misunderstood. But here's Calvin who can say it better than I. He says, quote by these words, he means that God would deprive the Jews of the honor and the privilege of being his peculiar people and would call the Gentiles that out of them he might form a church end quote. And going back to what you said earlier, I'm with you. I, I. I mean, this is not, I think as some have wrongly concluded, like replacement theology in like a wooden sense. I, I see this still as like this historical redemptive transition from the typological administration of the old covenant to the eschatological fulfillment of the new. And the elect remnant of Israel is not cast off, but the national like typological privileges are being transferred to the Catholic church, gathered from all nations. And in that, I really do see this wonderful confluence of God's loving kindness, his, his fidelity to the promises that he's made and his wrath being manifested all at once. And somehow Jesus, of course, in complete perfection, can bring that all to bear in this tiny little story.  [00:41:51] Tony Arsenal: Yeah. Yeah. And and isn't it just like the master teacher to like, put all of this baked into this? I mean, that's right. We think of this as like a long parable, like I think,  [00:42:02] Jesse Schwamb: right?  [00:42:02] Tony Arsenal: I think like it's, it's amazing how we think of parables as, you know, like this is a short one. A short one is a couple sentences, a long one is like a half a dozen sentences. Like, and of course like Christ is teaching broader than this. He's teaching more than this. Just, this is what's recorded by the inspiration of the Holy Spirit. This is what Matthews preserved for us.  [00:42:22] Stone Breaks or Crushes [00:42:22] Tony Arsenal: But you're right, there's so much baked into this little parable and I think, um, there's something to be said about this idea of like. Not only do those who smash against the, the rock, the, the cornerstone, those who smash against the rock, like those who who fall on the rock are broken to pieces, but also the rock falls on others and smashes them to pieces. Right? And, and there's something to be said about the fact that, and I'm not exactly sure how I wanna articulate this, but it's only those who like recognize the proper place of the rock and don't either let it fall on them or don't smash themselves against it. You know, we always joke about like running through a wall. Like this is not a wall you're gonna run through. Like you're gonna smash into this wall and it's gonna crush you. And if you are, if you're not properly assigning the cornerstone it's placed, right? The cornerstone is, is the stone that's placed in the foundation of a building that all the other stones find their orientation and their proper alignment based on. [00:43:26] Jesse Schwamb: Right.  [00:43:26] Tony Arsenal: You might think of this sometimes. I've heard this articulated as like the, the arch stone. I think it's a little bit different than that. Um, but it, the, the idea is the same, right? Like there's a stone in an arch. If you think of like a classic Roman arch, you have these piles of stones until you put the final arch stone in. That, in that stone is what makes the arch stable. Until that point, either side can fall, but if you don't properly set that arch stone where it's supposed to be, then the whole thing is gonna crush you. It's gonna fall down on top of you at some point. I think this is a little different. This is the cornerstone of a, this is more like the cornerstone of a building. This is the stone that the rest of the building, building is oriented against and is aligned with. If you get that wrong, then you have a, you have like a crooked wall, a wall that's not set, that's not straight. It's not stable. What this is saying and what this, this prophecy right from, from Psalm one 10, I think I should probably look it up, but I haven't yet. But this prophecy that Christ is referring to this, this prophetic statement in the Psalms that he's assuming the audience is familiar with, right? I think that's a really important point. Like he's not only assuming that they're familiar with it, there's rhetorical force of kind of like, of course you understand this principle that there is a cornerstone coming. There is something or someone who is coming that all other things will be measured against. And if you're either in alignment with this, with this person who is coming or you're out of alignment with reality, this thing is understood by them. It just is so critical and I think like the, the, a lot of the parables don't have explanations built into them. Some of them do. We've talked about some of them. A lot of them don't, this one does, but it's kind of like a really surprising way to explain it. And there's so much, um, the more that I look at this, the more we talk about it, this really is so similar to David and Nathan, right? Right. When with the, the affair with Bathsheba, he is saying to the Pharisees, look, you're the man. Like, you're the one here. You're the guy. You guys are the wicked tenants that are gonna, you've killed the prophets. Right? Um, I'm losing my, my timeline a little bit, but John the Baptist either had been executed or would be executed shortly at this point, right? So like the, the most recent prophet either was already killed or, or Christ knew of course he was going to be killed. Um, he's saying, look, you guys are the ones that are doing this and you're going to kill me. Right. And this is obviously what the prophecy is, that you think you're going to come against the cornerstone, but in reality you're going to shatter yourself upon me. You think you're gonna come against me, I'm going to crush you. And rather than say, you know, as ba, you know, as David does, where he repents, he, he fasts and he, he refuses to eat. He's, he's in mourning over both the loss of his infant, but, but more so over his own sin, I think is the picture the text gives us. Um, he's mourning trying to uh, sort of like reverse God's decision, but there's a genuine repentance to it, right? That's where we get Psalm 51, like creating, clean me a clean heart, oh God, renew a right spirit in me. There's none of that for the Pharisees, there's none of that for the sadist of the chief priests. They just continue to smash themselves against this rock, not recognizing that it's actually the rock that is crushing them. [00:47:05] Jesse Schwamb: Yeah, it's, it's a bit like, I'm gonna speak like a little maybe beyond my depth here, but there's a little bit of like that Nathan, like Strategem, and then this is where I'm outside my own experience. And then a little bit like maybe like WWE the rock in terms of like. If you want some come and get some, right? It's a little of both. And of course the passage ends very tragically, well ends humorously by them, you know, saying that at some point they were like, they understood in these parables, again, this is one of three of the same kind of topic of variety, but that Jesus was referring to them, which is funny. You wanna be like, yeah, it took a, took a long enough, I guess, guys, but you finally got it. But then that last sentence of like, they still sought to kill him. So to your point, even after all of this, there wasn't repentance. And we do get these, I think, two very distinct judgements that are depicted here, which you've already kinda led us into this first, like, whoever shall fall on the stone shall be broken. You know, to me, I think that's invoking this idea that in this life, there we are, we can be brought to brokenness through the gospel and to fall upon Christ. And repentance. And faith is to be broken in self, in pride and self-righteous. It's a breaking that does lead to healing. But this second judgment, you know the one, but on whomever it shall fall, it will grind him to powder, grind him to dust, I mean. Man, think about what a vivid image that is. I mean, that's like the more terrible of the two. That that's like the, yeah. Final Es logical judgment of those who persist in unbelief and it, it admits there's like no remedy. So there are only two ways to relate to Christ. You either fall upon him willingly in faith and repentance, which is painful, but it is saving, you know, to have him fall upon us in judgment is final in damning, and so that's what Christ presents here. [00:48:48] Psalm 118 in Context [00:48:48] Jesse Schwamb: It's, it's both of these things and you're right, it is brilliant that he goes to Psalm one 18 even that as a setup, because as you've kind of already said, I love to think, of course that's, can you manner the tone in which this was said to these scribes and Pharisees? Because of course the, the secondary indictment here is like, listen, you guys who like your great pride is that, you know, the scriptures really well. Have you read this part is familiar to you. Yeah. Can you tell me where that is? So like, we, we should go there just, just quickly. This is Psalm one 18 because I think that here again is, as I'm hearing it in context. There are some verses surrounding this that I think we might be surprised that they come right on the heels of this idea of the stone. So just a couple verses. In Psalm one 18 being in verse 22, the stone, which the builders rejected, has become the chief cornerstone. This is from Yahweh. It is marvelous in our eyes. Here's the verses that we might not recognize. Come right after it. This is the day which Yahweh has made. Let us rejoice and be glad in it. Oh, Yahweh, save. Oh, Yahweh, succeed. Blessed is the one who comes in the name of Yahweh. We have blessed you from the house of Yahweh. Yahweh is God, and he has given us light by the festival sacrifice with corns to the horns of the altar. You are my God, and I give thanks to you. You are my God, and I exalt you. Give thanks to Yahweh for his good, for his loving kindness endures forever. And so this idea that there's rejoicing in which day, I mean, usually we kinda say that it's like, well, it's a beautiful day out. It's the Lord's day. This is the day that Yahweh is like that. That's true. But also here in particular, it is this blessed day of Yahweh giving the stone, which the builders reject and which has become the chief cornerstone. And that stone is some will run headlong into and shipwreck their lives and others will be crushed underneath it. And guess what? This is the day which Yahweh has made and we're gonna rejoice and be glad in that.  [00:50:41] Tony Arsenal: Yeah. Yeah.  [00:50:43] Mark's Angle on Fear [00:50:43] Tony Arsenal: The other thing I think, you know, we. Should, um, maybe not spend any time on, 'cause we're at like, out, like minute 50 of a 60 minute podcast. But just going to, to Mark's version of this parable real quick. Um, starting in verse, uh, this is chapter 12, verse 12. It says, and they were seeking to arrest him, but feared the people for, they perceived that he had told the parable against them. So they left him and went away. And the, the main difference here, the reason I'm reading this is Mark chooses a d. Concerning them. The verb is, or the preposition is Perry. So it's kind of like this idea that he was, he was sort of speaking around them. He was talking about them. Mark uses the, the preposition, proce, which is not, um, not against, in like the same, uh, direct sense. We might use the word against. That would be something like Kada. Um, but he's, he's speaking this parable towards them or to them, um, against them. He's, he's directing the parable at them. And this is, this is, we, we commented on this a little bit in the, the first episode here. Um, he is speaking to the crowds. But he's telling the parable about or against or concerning the Pharisees and the scribes, and they perceive this, right. The, the gospels here don't say that the crowds perceive this. Right. And I think that's key. Like the Pharisees basically look at this and say, uh, we better get this under control because he's talking about us. Right, right. Like, I'm just picturing Paul Washer's. I'm not trying to say Paul Washer is a Pharisee, although some people would probably make that connection. But like I'm, I'm just hearing Paul Washer's voice saying like, I don't know why you're clapping. I'm talking about you. He's speaking to the Pharisees here. And it's interesting because Matthew associates the, the, uh, Pharisees. Cowardice in acting against Christ, uh, because they fear the crowds and because the crowds believe Christ is a parable or is a prophet Mark associates. And again, both of these things are true, right? This is holy scripture. This is inspired, these are not contradictory accounts. This is facets of the same diamond. Mark associates this with, they fear the crowds. Um, because they had taken him. They, they understood that the parable was being spoken against them, right? So there's this element that the Pharisees are not only understanding that the, the parable is about them, they feared them because the crowds believe that Christ is a prophet and that prophet is speaking this parable against them, right? So like they're, they're recognizing full on that it's only a matter of time before the, the general population, the general people that are listening to Christ recognize that he's overturning. Not only the Pharisees, the entire geopolitical nation of Israel, he's overturning the ethnic based reality, the geopolitical based reality, that God's people have a zip code and that zip code is Jerusalem. That zip code is this little si, this little tract of land the size of like Vermont and New Hampshire in the Mediterranean, like off the Mediterranean Sea. He's overturning that. And the, the Pharisees, the educated people, the, the Sadducees, the chief priests, the rulers, they recognize it's only a matter of time before the people understand what Christ is doing. They, they follow him as a prophet and this is what he's prophesying. And

What did the election of Israel mean in the Old Testament, and what did it foreshadow for our understaning today? We answer this question in this episode by looking at Deuteronomy 10.   Order a copy of my book: Signs of the End: What Jesus Taught His Disciples in the Olivet Discourse Amazon: https://a.co/d/0592Fozu   Please be sure to leave a review!   X: https://x.com/ltscripts   Music: http://www.purple-planet.com

Introduction: That Can Happen to Me: Reality Check About God's People and Disqualification. (1 Corinthians 10:1-13) Taking God's BLESSINGS for Granted: That Can Happen to Me. (1 Cor 10:1-6) Falling into SIN: That Can Happen to Me. (1 Cor 10:7-10) IDOLATRY. (1 Cor 10:7) IMMORALITY. (1 Cor 10:8) TESTING God. (1 Cor 10:9) COMPLAINING. (1 Cor 10:10) Claiming God's PROMISES When Tempted: That Must Happen By Me. (1 Cor 10:11-13) God's Promises When You're Tempted (1 Cor 10:13) COMMON. (1 Cor 10:13a) BEARABLE. (1 Cor 10:13b) AVOIDABLE. (1 Cor 10:13c) Sermon Notes (PDF): BLANKHint: Highlight blanks above for answers! Audio Transcript 00:36-00:41Open up your Bibles with me, please, to the book of 1 Corinthians 10.00:43-00:46While you're turning there, let's just pause.00:46-00:53Please pray for me to be faithful to communicate God's Word clearly and accurately.00:54-01:00I will pray for you to have a heart open to receive what the Lord is teaching.01:03-01:06Because as usual, There's something here for each of us.01:07-01:08Let's pray.01:10-01:21When all of God's people said, "Amen, we'll try next week." "That won't happen to me." Did you ever say that?01:23-01:23Did you ever say that?01:23-01:27"That won't happen to me." Do you know who says that?01:29-01:33Well, I think everybody, but do you know who most often says that?01:34-01:38in their teenage years and in their 20s.01:39-01:40That won't happen to me.01:42-01:43Right?01:44-02:01You're out somewhere and you see some little kid disrespecting their parents, and you're like, "When I have kids, that won't happen to me." And then you have kids.02:04-02:14Or, you see kids all glued to their screens, their iPads and their iPhones and all that, and you're like, "Look at that.02:16-02:17Those parents have their kid addicted to screens.02:17-02:36That won't happen to me." And then you have kids, and you're like, "Can't you just go play the iPad for a few hours?" "That won't happen to me." I think we've all said that in considering maybe some of the things that our parents have said.02:37-02:50I think back to when I was a teenager, hearing some of the things my dad would say, I'm like, "That won't happen to me." And now I find myself, even just the other day, "Who left the lights on?02:50-02:56"I don't work for Wes Penn." That won't happen to me.02:57-02:58You know what the biggest one though was for me?02:58-03:09I know this might sound dumb, but, As a much younger man, I see these people get married and have kids and then they get the minivan.03:10-03:12And I'm like, "That won't happen to me.03:15-03:16We've had too many vans.03:18-03:20That won't happen to me." You ever said that?03:22-03:22Have you ever said that?03:22-03:29"That won't happen to me." Well, before we look at this passage, just back up a verse.03:31-03:49Chapter 9, verse 27, Paul's given this sports athlete analogy, and he says, "But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified." What's he talking about?03:49-03:59This whole section that we've been in these past few weeks, this Q&A section, the issue is should a Christian eat meat sacrificed to an idol?03:59-04:03And that turned into a whole discussion about your witness.04:03-04:04Like I don't want to offend.04:05-04:13And then he started talking about disciplining yourself so that you don't get disqualified.04:14-04:15He's talking about his witness.04:16-04:25Like I want to reach lost people, and if I'm disqualified, if there is sin in my life, I've shot my testimony.04:26-04:28He's not talking about losing your salvation.04:29-04:34He's talking about losing the opportunity to be used by God.04:34-04:35That's what he's talking about.04:35-04:38He's talking about your witness, your testimony.04:39-05:02And he says, "Last, after preaching to others, I myself should be disqualified." And of course, people can read that in the Corinthians day and in our day and say things like, "Well, maybe you have something to worry about." But that won't happen to me.05:04-05:05That won't happen to me.05:08-05:10A lot of Christians have said that.05:12-05:21They see the sin of others and think, "That won't happen to me." And it did, right?05:22-05:45How many Christians have we seen who have ruined their testimony, maybe because it's been found out that they are guilty of some kind of abuse toward a spouse, toward a child, or it comes out that there's some kind of addiction that they've been keeping hidden for years.05:47-05:48That won't happen to me.05:51-05:52How about pastors?05:52-05:54How many pastors have we seen disqualified?05:55-05:56No longer usable.05:58-05:59They've ruined their testimony.05:59-06:04How many times have we seen that with affairs, with embezzlement?06:06-06:07That won't happen to me.06:09-06:13Well this section that we're looking at today is a warning to God's people.06:14-06:15And here's the warning.06:15-06:20Being blessed by God can make you think that you're above failing.06:23-06:54When you know God, when you're walking with God, when you're experiencing the blessing knowing God, the danger is you can get to the point where you say, "That won't happen to me." And the key to all of this is verse 12. Jump down there for a second. Chapter 10 verse 12, he says, "Therefore, let anyone who thinks that he stands take heed, lest he fall.06:58-07:10So are you telling me that you think that people who have been so blessed by God, who have been so used by God in such powerful ways, you think they couldn't possibly fail?07:12-07:22You think God's people, even God's people, you think there's no way that they could be disqualified from being usable to God.07:27-07:29Well, let me tell you about Israel.07:32-07:33That's where Paul goes.07:33-07:43If you're jotting things down in your outline, the heading, "That can't happen to me." So this is a reality check, church.07:43-07:48This is a reality check about God's people and disqualification.07:50-07:51That can't happen to me.07:51-07:57Number one, right, just taking God's blessings for granted, that can happen to me.08:00-08:07Now Paul here is going into this illustration from Israel from Old Testament times.08:08-08:13And he's talking about Israel when they were going from Egypt to Canaan.08:16-08:26And if you're familiar with that story at all, you know that they were blessed incredibly.08:28-08:37They saw God's hand at work in their lives, in their nation, every step of the way.08:39-08:39Right?08:40-08:41They were so blessed.08:42-08:43Like, how?08:43-08:45Well, look at chapter 10, verse 1.08:46-08:54Paul says, "For I want you to know, brothers, that our fathers were all under the cloud." Stop there.08:54-08:58That's the first blessing that they experienced.08:58-08:59They were led by God.09:00-09:03This cloud - we're not going to look up all these passages.09:03-09:05We'll be here until Thanksgiving.09:07-09:11But Paul here is giving sort of a paraphrase of the history.09:12-09:13But you can jot them down.09:13-09:14You can look them up later.09:15-09:16What's the cloud? Exodus 13.09:17-09:20The Bible says this is how they were led.09:20-09:23By day, it was a pillar of cloud.09:24-09:26By night, it was a pillar of fire.09:26-09:27That's how Israel was led.09:28-09:32You realize, not one of the Israelites could have ever said they never saw God.09:33-09:37He was right in front of them every single step of the way, right?09:37-09:38So they were led by God.09:38-09:41Secondly, Paul says they were delivered by God.09:42-09:43Look at the rest of verse 1.09:44-09:52He says, "And all passed through the sea." You probably could guess what that is, right?09:52-10:00Exodus 14, God basically led Israel to a dead end.10:00-10:02He led them to a dead end.10:03-10:05And now there's the sea.10:05-10:07Here comes the Egyptians after them.10:07-10:09They're like, "We are doomed." Do you remember what happened?10:10-10:12God parted the waters, so they walked through.10:12-10:14The Egyptians followed them.10:14-10:16God closed the waters, drowned the entire army.10:19-10:20That's what He's talking about here.10:21-10:25So not only could none of them say, "Well, I never saw God." They did.10:26-10:30Not one of them could say they never experienced God's power to save.10:32-10:33They were all delivered by God.10:35-10:39Thirdly, they were given a great leader by God.10:40-10:40Look at verse 2.10:44-10:56He says, "And all were baptized into Moses in the cloud and in the sea." Baptized into Moses - that's just talking about their identification with Moses as a leader.10:57-11:00I mean, you think you have a great leader.11:02-11:11Well, they had, who is in my opinion, the greatest human in the Old Testament, Moses.11:11-11:13I don't think there's anybody greater than Moses.11:13-11:14He was their pastor.11:16-11:16Awesome.11:18-11:19Given to them by God.11:20-11:22All right, they were also provided for by God.11:22-11:24Look at verses 3 and 4.11:26-11:42It says, "And all ate the same spiritual food, and all drank the same spiritual drink, for they drank from the spiritual rock that followed them, and the rock was Christ." They were provided for by God.11:42-11:43How did they eat?11:44-11:44Manna.11:45-11:47It was food that God just put on the ground.11:47-11:55They gathered it up every day, except the Sabbath, but God just put this perfect food for them on the ground.11:57-11:59And He gave them water from a rock.12:00-12:03God handed them everything they needed.12:03-12:17By the way, when it says, "The rock was Christ that followed them around," Paul is telling is that somehow, these provisions that Israel received literally came through Jesus.12:17-12:22Paul is saying Jesus Christ was literally with them every step of the way.12:25-12:30But you notice in these first four verses the word "all." He says it five times.12:30-12:30All.12:30-12:31All.12:31-12:31All.12:31-12:32Five times.12:34-12:40Every single Israelite experienced God's presence and His provision.12:41-12:41Alright?12:42-12:58He says in verse 5, "Nevertheless, with most of them, God was not pleased, for they were overthrown in the wilderness." With most of them, God was not pleased.13:00-13:05Most scholars estimate there was about two million Israelites in the Exodus.13:06-13:08Most of them God was not pleased.13:08-13:11There were, do you know how many there were that God was pleased with?13:12-13:15Two, Joshua and Caleb.13:16-13:18I did the math on that.13:19-13:21Two people out of two million, do you know what that is?13:22-13:30That's 0.00001% of the people God was pleased with.13:31-13:32All the rest.13:35-13:36The rest, Paul would say most of them.13:38-13:41They were disqualified.13:43-13:51God's like, "You're not usable to Me because you refuse to be faithful." They were disqualified to death.13:53-14:00So Paul's point here in these first five verses is just simply this, Old Testament Israel, They saw all they saw.14:00-14:06They experienced all they experienced, and they got disqualified.14:09-14:09So what's the point?14:10-14:11That was like thousands of years ago.14:13-14:14Why are you telling us this?14:16-14:34Verse 6, he says, "Now these things took place as examples for us that we might not desire evil as they did." So this is an example for who?14:36-14:37It's an example for who?14:38-14:49It's an example for us, because those who don't learn from history are doomed to repeat it, right?14:53-15:12made everything they saw. Everything they saw. Like, what was the problem? It tells us right here what the problem is. They desired evil. That's the problem. They desired evil.15:12-15:23See, the problem was God was with them, but their hearts weren't with God. And Paul says Hey, He's talking to us, church.15:25-15:27Their story is our story.15:27-15:29You know those provisions we just listed?15:30-15:31Can we say the same?15:32-15:40I would argue we can say God's provision for us has been greater than God's provision for Old Testament Israel.15:41-15:42Here's what I mean.15:43-15:47We just said they were led by God, right?15:47-15:48Are we led by God?15:50-15:54Much greater than a cloud and fire, as awesome as that was.15:54-15:56You realize how God leads us?15:56-16:05He put His Spirit in us, and He put His wisdom down in this book so that we can have guidance directly from God Himself.16:07-16:07Wow.16:11-16:13Have we been delivered by God?16:15-16:16If you know Jesus Christ, you have.16:17-16:24And again, as awesome as the Red Sea had to have been, do you realize your deliverance was so much greater?16:25-16:39That because of your sin, you were heading to hell, and God sent His Son to die in your place to bear the wrath of God on Himself while He suffered on the cross, and then to raise from the dead so that we can have eternal life.16:40-16:41We have been delivered.16:46-16:47We've been given great leaders.16:49-16:53I couldn't possibly overstate the greatness of the elders that lead this church.16:57-17:00We have been blessed with great leaders in this church.17:03-17:04All of our needs have been met.17:07-17:09So much more than manna and water from a rock.17:09-17:12You have so much more than any of these Israelites ever had.17:14-17:14Right?17:18-17:20We have the same problem, don't we?17:21-17:22We have the same problem.17:22-17:24We - what do you say?17:25-17:25desire evil.17:30-17:39Even as redeemed people, those of you who know Christ, even the redeemed, we live in in this fallen flesh.17:41-17:44And this fallen flesh still hungers for sin.17:46-17:49That's why we've been talking about self-control.17:50-17:59And I remember as a young Christian, I prayed so often that God would remove any desire from me for sin.17:59-18:01I prayed that so many times as a young Christian.18:02-18:06And then as I grew in my faith, I realized that's just not how it works.18:07-18:11Because as long as you live in the flesh, you're gonna have a desire for sin.18:12-18:17Instead, what I needed to pray for and what I continue to pray for until today is self-control.18:18-18:19That is a fruit of the Spirit.18:19-18:20That's how God works.18:20-18:21That's what he's commanded us to.18:25-18:30So Israel failed to get their hearts devoted to God.18:32-18:33That's the moral of that story.18:34-18:45"How are you doing? How are we doing, church?" You're like, "Well, how did Israel fail?" Well, let's get specific, shall we?18:46-18:49That takes us to number two, "I'm falling into sin.18:51-18:56That can happen to me." First, they took God's blessings for granted, as we do.18:57-19:01Secondly, falling into sin, that can happen to me.19:02-19:05Sin hasn't changed, you know that.19:06-19:15And these blessed people under Moses fell into the same sins that we can fall into.19:16-19:16It's the same.19:18-19:20Specifically, jot these down.19:20-19:21We're gonna go through these quickly.19:22-19:27Pastor Taylor's gonna be unpacking some of these on the series in July.19:29-19:31Letter A, idolatry.19:35-19:37The sins they fell into that we can fall into.19:37-19:38Idolatry, look at verse seven.19:39-19:42He says, "Do not be idolaters as some of them were.19:43-19:53"As it is written, "if people sat down to eat and drink and rose up to play." Idolatry.19:53-19:54We've talked about this.19:54-19:56It was a big issue in Corinth, wasn't it?19:57-19:59And it was a big issue in Israel.20:02-20:05Now here he's speaking specifically of the golden calf incident.20:05-20:06Are you familiar with that?20:07-20:09If not, just jot down Exodus 32.20:09-20:11You can go back and read this later.20:11-20:15But what was happening was Moses was up talking to God.20:17-20:20Moses was in like the ultimate business meeting with God.20:20-20:22God was giving Moses the 10 commandments.20:23-20:26And what were the people doing while Moses was talking to God?20:26-20:34praying for Moses, fasting, excitedly seeking the Lord, you know, wondering what is God going to do for Moses?20:35-20:41You read your Bibles, what you see is instead, Israel just got tired of waiting.20:44-20:45We don't know what happened to Moses.20:45-20:54So they go to his brother Aaron, and they're like, "Can you make us like a God that'll go before us?" Golden calf.20:56-21:00And the point is this, idolatry, you're going to worship something.21:02-21:16And if it's not the living God, if you're not worshipping the living God, if Jesus Christ is not everything to you, something else is going to get your attention and your affection.21:18-21:20Idolatry, look, that can happen to me.21:22-21:23That can happen to me.21:23-21:28I can take my eyes off of Christ, and all of a sudden, something much lesser is so much more important.21:29-21:30That can happen to me.21:32-21:37By the way, it says they sat down to eat and drink, and they rose up to play.21:41-21:45To play, that doesn't mean shoots and ladders, okay?21:46-21:47That leads us actually to letter B.21:47-21:48Write this down, immorality.21:50-21:50Immorality.21:53-21:55Sexual immorality bleeds right into this.21:56-22:08He says, "We must not indulge in sexual immorality as some of them did, and 23,000 fell in a single day." That's Numbers 25.22:09-22:10You can read that.22:11-22:18Israel saw the daughters of Moab and went hubba hubba.22:21-22:24God sent a plague that killed 23,000 people.22:26-22:29Israel disqualifies from usefulness, disqualified to death.22:30-22:36And we've talked so much these past few weeks about sexual immorality, but here it is again, it comes up again.22:36-22:38Look, it's gonna disqualify you.22:39-22:50If you choose to engage in sexual immorality, unrepentant, you're gonna be disqualified.22:52-22:53That can happen to me.22:55-22:56That can happen to me.22:58-22:59Idolatry can happen to me.22:59-23:01Immorality, that can happen to me.23:02-23:03Letter C, testing God.23:04-23:06Testing God, look at verse nine.23:07-23:17He says, "We must not put Christ to the test as some of them did and were destroyed by serpents." Testing God, right down on Numbers 21.23:19-23:29Numbers 21, Israel spoke against God and Moses, the Bible says, "You brought us here to die." Right, was that your plan, Moses?23:29-23:31You brought us out of Egypt to die.23:31-23:33Moses is like, "Yeah, that was my plan.23:34-23:36You caught me." Sarcasm.23:38-23:41They said, "You brought us out here to die, Moses.23:42-23:44You brought us out here." They said, "There's no food.23:45-23:45There's no drink.23:46-23:50All we have is this worthless manna." They said that.23:53-23:58Can we just pause for a second and acknowledge how horrific that statement is?23:59-24:00Worthless manna?24:01-24:02Worthless manna?24:02-24:06Do you mean the supernatural food that God provided for you every day?24:07-24:08That worthless manna?24:08-24:16Do you mean the stuff that all you have to do is bend over and pick it up and stick it in your mouth?24:16-24:18You mean that worthless manna?24:18-24:23Oh, and by the way, manna was the perfect food.24:23-24:25It was absolutely perfect.24:27-24:27How do you know?24:28-24:28Did you have any?24:28-24:29No, I didn't have any.24:29-24:30Not today.24:33-24:40But you know, in the Old Testament it talks about how their clothes did not wear out and their feet did not swell.24:40-24:41You ever see that in there?24:41-24:51Like, "Well, their feet didn't swell, what's that mean?" There's a disease called beriberi that's a result of malnutrition, and it makes your feet swell.24:52-24:57And what the Bible's telling us is this food was perfectly nutritious, so they were not malnourished.24:59-25:01Banana was perfect food.25:02-25:28And Israel gets in God's face and says, "All we got is this worthless stuff that you gave us." Well, God sent serpents, serpents that bit many of the people died, and that's when God told Moses to make the bronze serpent on the pole look to this, "You will live." Jesus said that was a picture of Himself lifted up when you look to Him.25:29-25:30You'll be saved.25:33-25:34Testing God though, testing God.25:35-25:36What's it mean to test God?25:37-25:43It's when you have this hard attitude towards God where you say, "God, why did you do this?25:44-25:45Why did you do this, God?25:46-25:51God, you don't love me because God, if you loved me, this wouldn't be happening to me.25:52-25:54God, what have you done for me lately?25:55-26:24Or God, you need to prove yourself to me." testing God. That can happen to me. That can happen to me. How much irreverence do you think God tolerates? How much? I would say, let's not find out. But I imagine it's not Not too much.26:24-26:31When your attitude is constantly accusing God, testing God, he says don't do that.26:34-26:36Letter D - complaining.26:37-26:38Complaining.26:38-26:45Verse 10, he says, "Nor grumble as some of them did and were destroyed by the destroyer." Complaining.26:45-26:50Literally, it's expressing unwarranted dissatisfaction.26:51-26:54expressing unwarranted dissatisfaction.26:54-26:55That's what complaining is.26:56-27:00That's what this literally is talking about in this passage.27:00-27:03You're like, when did the Israelites complain?27:03-27:04When did they ever complain?27:10-27:14If you're looking for some examples, numbers 11, numbers 14, numbers 16.27:16-27:19Complaining though, you're like, complaining really?27:19-27:21How did that make the list?27:22-27:26I mean, everyone does it.27:27-27:27Right?27:28-27:30I mean, everybody complains now and then.27:30-27:34I mean, is complaining really that big of a deal?27:36-27:40Well, apparently to God, it is.27:43-27:48Because the Bible says were destroyed by the destroyer.27:48-27:50Look up those passages.27:50-27:51Read the book of Numbers.27:51-27:55You'll see so often when there was complaining, do you know how God responded?27:57-28:00Fire, swallowing people by the earth, sending plagues.28:01-28:05God is not a fan of complaining at all.28:06-28:10He takes complaining very seriously.28:13-28:21You're like, "What's the big deal?" Well, just imagine you take your kid to Disney World.28:22-28:27If you don't have a kid, just imagine you've got a niece or a nephew, or you take a kid to Disney World.28:29-28:30And you're like, "You know what?28:32-28:33You can have whatever you want.28:34-28:40You get them the Fast Pass, they ride all the rides, they get the mouse ears, right?28:40-28:43and everything they want.28:46-29:04And then partway through the day, as you've provided everything, you just kind of lean down and you say, "So how do you like Disney World?" And they say, "Disney World stinks!" Like, what's the matter?29:04-29:08They're like, "I wanted curly fries, They were straight fries.29:11-29:12How would you react to that?29:14-29:15Not good.29:17-29:18Are you kidding me?29:19-29:20And see, that was Israel's story.29:21-29:49God was handing them everything, and they're like, "We don't like man anymore." We can point the finger, but that is so me, and that is so you, that God showers millions of blessings on us every day, and we have the audacity to complain about the two or three things in our lives that we don't prefer.29:51-29:52That can happen to me.29:54-29:59So idolatry, sexual immorality, testing God, complaining.29:59-30:00Well, sin hasn't changed.30:03-30:05People haven't either, right?30:06-30:06Can happen to me.30:08-30:08Can happen to me.30:11-30:14It's a reality check about God's people and disqualification.30:16-30:20Taking God's blessings for granted, that can happen to me.30:20-30:22Falling into sin, that can happen to me.30:24-30:25Let's change gears, all right?30:26-30:32Number three, claiming God's promises when tempted, that must happen by me.30:33-30:35That must happen by me.30:35-30:37Claiming God's promises when tempted.30:38-30:39Look at verse 11.30:39-30:53He says, "Now these things happened to them as an example, "but they were written down for our instruction "on whom the end of the ages has come." End of the ages, he just means we live in the last days.30:53-30:54That's all that means.30:54-31:03"Ever since Christ ascended, until He returns, we're living in the last days." That's an example for the Corinthian church, and we're in the same days as them.31:04-31:06But notice again, this is an example.31:06-31:07He said it in verse 6.31:07-31:09This is an example to instruct us.31:10-31:13Okay, verse 12, the key verse in all of this.31:14-31:23He says, "Therefore, let anyone who thinks that he stands take heed, lest he fall." It's a warning.31:24-31:26This whole passage is a warning against pride.31:29-31:30You think you stand.31:30-31:31You think you stand.31:32-31:37You think sin is something that affects other people.31:37-31:43You think getting disqualified from ministry and being usable by God, that only happens to others.31:44-31:46That won't happen to me.31:48-31:50And Paul says, "You better humble yourself here.31:52-33:03think you stand, you think you're on a different level, you better humble yourself because it absolutely can happen to you. It can. It is a scary thing, church, but do you realize you are, each of you, each of you are one bad decision away from ruining your life. Do you know that? You are one bad decision from wrecking your family. You are one bad day away from destroying your testimony. Do you realize that? You're like, "Well, I don't want to be disqualified." Great, because here's the encouragement. This is where Paul lands. It doesn't have to happen to you. It doesn't have to. Because look at verse 13. He says, "No temptation has overtaken you that is not common to man. God is faithful, and He will not let you be tempted beyond your ability.33:03-33:11But with the temptation, He will also provide the way of escape that you may be able to to endure it.33:14-33:28We pray as our Lord taught us, rightly we pray, lead us not into temptation, but there will be times temptation shows up at your door.33:32-33:34So here's God's promises when you're tempted.33:35-33:35Alright?33:37-33:48I was going to give you like the ABCs of it, after studying through this, it's CBA. It's CBA. That's just how it is, right?33:49-33:56CBA. Remember God's promises when you're tempted. The first one, "C" is for common.33:57-34:37Common. Did you see that? Look at verse 13 again. He says, "No temptation has overtaken you that is not common to man." That's the first promise from God. Look, When you're struggling in a sin, any kind of sin, whatever it is, whether it is sexual, whether it's with your mouth, whether it's coarse joking or gossip or fits of rage or whatever sin you struggle with, Satan loves to come along and lie to you and convince you you're the only one. You know this problem you have? You know in the history of mankind you're the only person ever had that problem.34:40-34:42And you're like, "I am a sin freak.34:43-34:48I'm doing something that nobody in the history of mankind has ever done." That is a lie.34:49-34:54The thing that you're dealing with has been dealt with by countless other people.34:56-34:58You are not the only one.34:59-35:00You're not the only one.35:00-35:04And you're like, "Well, why is this happening to me?" Do you know why it's happening to you?35:04-35:05It's just your turn.35:09-35:10It's common.35:12-35:18You have never, you will never face anything that hasn't been faced by countless others before you.35:18-35:19And that's encouraging.35:20-35:21That's encouraging.35:23-35:27That when you're faced with temptation, you can say, "Oh, this temptation, it's nothing new.35:27-35:31"Others have resisted, I can too." Right?35:31-35:32So it's common.35:32-35:34I'll let it be as forbearable.35:36-35:37Be as forbearable.35:40-35:57Look at the middle part of verse 13, he says, "God is faithful and He will not let you be tempted beyond your ability." By the way, this is the most misquoted verse in the Bible, I think.35:59-36:17How many times you're going through struggling of some kind, you're suffering, you're going through some kind of trial, the storms, you're going through the storms of life and somebody comes along and says, "Well, you know, the Bible says God won't give you any more than you can handle." And that's just not at all what this says.36:19-36:20It's just not.36:21-36:28Actually, I think God will give you way more than you can handle so that you learn to depend on His strength and not your own.36:29-36:34But this verse, three times in this one verse, He says temptation.36:34-36:36He's talking about temptation.36:36-36:39He's not talking about suffering and trials and storms and all that.36:40-36:41He's talking about temptation.36:43-36:54And the reality is, church, God does not tempt, James 1.13, God does not tempt, but nothing happens to you without God's permission.36:56-36:57There is nothing that's coming into your life.36:58-37:02No temptation is coming to you that God doesn't okay first.37:04-37:09And God has promised that He's not going to allow you to face more than you can handle.37:10-37:12And this is individualized, by the way.37:13-37:14He knows.37:15-37:15God knows.37:17-37:20No one can say, "You know what?37:20-37:21I sinned.37:21-37:21Yes, okay.37:21-37:22I sinned.37:22-37:23I'm guilty of sin.37:23-37:24But you don't understand.37:25-37:26I sinned because I couldn't help it.37:27-37:28It was just too much for me.37:29-37:32God makes sure that it's never too much for you.37:32-37:33That's the promise.37:34-37:35He makes sure.37:37-37:46And this might be a tough pill to swallow, but according to this verse, maybe it's why you don't have more money.37:49-37:51For some of you, you're like, "You know, I've tried and I've tried.37:52-37:53Financially, I just can't seem to get ahead.37:54-37:59Why do I not have more money?" Because God knows that more money would be too much temptation for you.37:59-38:02I was like, "I don't want him to go there.38:02-38:07I'm going to make sure that he doesn't." For some of you, you're like, "I don't understand.38:07-38:08I applied for this job.38:08-38:09I was a perfect candidate.38:10-38:11It would have been the perfect job.38:12-38:14Why didn't I get the job?" I'll tell you why you didn't get the job.38:14-38:20God knew something was going to happen at that job that was going to be too much temptation for you.38:20-38:30Whatever that is, God's like, "No, they're not going to be able to handle that, so I'm I'm not going to let them have that job." Maybe for some it's a relationship.38:30-38:37You're like, "Man, I was so into this person and we just kind of started dating and I really thought it was going to be a long-term thing that worked out.38:38-38:46Why did it not work out with this person?" Because God knew that there was going to be too much temptation for you there.38:47-38:50He says, "I'm just...I'm not going to allow you to be tempted beyond what you can bear.38:50-38:57I'm not going to do it." And you know, that's encouraging, church, because God knows me better than I do.38:59-39:01And He's not going to put me in a hopeless situation.39:03-39:04All right?39:04-39:07So the CBA is here of temptation, God's promises.39:08-39:09It's common, it's bearable.39:10-39:13And letter A, it's avoidable.39:14-39:15It's avoidable.39:15-40:23Look at the end of verse 13. He says, "But with the temptation He will also provide the way of escape that you may be able to endure it." God promises that when temptation comes, He's always going to provide a way out. You know, for the person that says, "I had no choice but to sin." I had no choice but to sin. That's that's not actually how we say it. You know how we say it? It's an addiction. And look, I'm not denying that addiction is a real thing. I know addiction absolutely is a real thing, but I think a lot of Christians have just slapped the addiction label on any sin propensity, and all of a sudden now it's not my fault. I can't help it, I have an addiction." Well, maybe the problem isn't you have an addiction, maybe the problem is you chose not to look for the way out that God provided.40:26-40:35Because if you're like, "Well, I was forced to sin, there was no option, I was just forced to sin," well then you're basically calling God a liar because He's promised that there's there's always going to be a way out.40:35-40:40He's going to make sure that you're not cornered into some "I must sin" situation.40:42-40:44There's no excuses.40:44-40:46There's no one to blame but myself when I sin.40:48-40:51And I will remind you that temptation isn't sin.40:51-40:52Jesus was tempted.40:53-42:07But it is on you to find the way of escape that God has provided so that you can avoid in to the temptation. And that's encouraging. That means I'm never forced to sin. God always provides the way out. "Oh, that won't happen to me. That won't happen to me." Remember blessed, tempted to sin, not exempt from disqualification. And we are just like Israel, but today we have an opportunity to make different choices than many of them did. I just have to ask you, is your reputation worth it? Is your testimony worth it? Is Jesus Christ worth it? Will you bow your heads with me, please?42:10-42:13Father, we just want to pause and we want to thank you.42:16-42:26Sometimes we idealize Old Testament Israel, but your word here reminds us that we're just like them.42:29-42:51Father, I pray for my brothers and sisters here, that we would make better choices, is that we would not lean into the craving for evil that we have, but instead, Father, I pray that we would claim and live the promises that You have given us regarding temptation.42:52-43:02Father, we thank You that we know there's nothing that we're going to face today that hasn't been faced by countless people before us.43:02-43:04That's encouraging to us, Father.43:04-43:04Thank you.43:06-43:16Father, we thank you that you're making sure that we're not suffocated by temptation, that we're in some kind of a hopeless situation.43:16-43:23Your word is clear, God, that you have promised that you are not going to allow us to be tempted beyond our ability.43:24-43:28Thank you, Father, for that individual care that you give for every one of your people.43:31-43:33God, I thank you that you provide the way of escape.43:34-43:36I just ask, Father, you give us eyes to see it.43:38-43:48Yes, we need to avoid situations where we might be tempted, but when we get in those situations, Father, show us very clearly the way out.43:50-44:03Father, above all, give us humility today, because I'm sure there's gonna be people walking out the door still thinking that it can't possibly happen to them when your word so clearly says otherwise.44:04-44:05Humble us, Father.44:06-44:08Give us the faith to humble ourselves.44:08-44:10We pray in Jesus' name, amen.44:39-44:40 Small Group DiscussionRead 1 Corinthians 10:1-13What was your big take-away from this passage / message?In what ways has the church been blessed as Old Testament Israel was? How can these blessings make us feel exempt from being disqualified (i.e. no longer useable by God)?What does it mean to “test the Lord”? How can people do that today (1 Cor 10:9)?Why is complaining (1 Cor 10:10) such a serious sin in the ears of God?Many people, talking about trials, wrongly quote 1 Cor 10:13 by saying, “God doesn't give you any more than you can handle.” Explain why this statement is wrong when it comes to suffering. What is 1 Cor 10:13 actually saying?BreakoutPray for one another.

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[Israel] has not acknowledged that I was the one who gave her the grain, the new wine and oil, who lavished on her the silver and gold—which they used for Baal," [says the Lord God Almighty] (Hosea 2:8). Like last Friday's, this text ought to make us uncomfortable. At the very least, it should make us do some serious self-examination. A thing that Christians ought to do regularly under the guidance of the Holy Spirit. Again, Israel has been practicing all her religious rituals: the celebrations, festivals, Sabbaths, New Moons, etc. (2:11). From the outside, God's people look very religious. They are doing their thing. However, their hearts are not in it. It's not that they aren't feeling God's presence; its that they have no desire to feel God's presence. The religious rituals God prescribed were intended for the people to give God thanks for his blessings, to publicly recognize that life and wellbeing were all a gift from his hand. Israel's festivals and celebrations were opportunities to give God thanks for these things and to rejoice in their covenant relationship. Instead, the people had decided that it was really Baal who had blessed them with all these things. The took the things God gave them and offered them to Baal in thanksgiving. We should not read this text as an opportunity to turn our noses up at Old Testament Israel or to fill our hearts with pride, believing we behave better. It's the weekend. In our culture, weekends are frequently filled with self-absorption. We have done a hard week's work, now we deserve some down time. This is also true of church life. Various movements over the past decades have reduced church to an event that 'I like.' If I don't like it, I'll find a church I do like. It's about what we humans like and don't like. Israel was meant to gather to thank God and renew her covenant relationship with him. They gathered to acknowledge that they had broken covenant. They came to receive God's grace and to be renewed in their covenant commitment. This should also be at the heart of Christian worship as we renew our life in Christ. This does not mean that we cannot rest or relax. Rather, it invites us into a rest that produces covenant renewal; that renews our relationship with God and our commitment to his ministry of reconciliation in this world. It's not likely that any of us worship a Baal god. Our temptation is to worship ourselves and to think so highly of ourselves that we think God owes us good things. He ought to make our lives easier. Christian worship ought to humble us. As we lift our praises to God, we come to realize again how great he is and how small we are. So go worship this weekend, come worship the God of the Bible. Give him thanks for what we have received from him. He is our generous creator and sustainer. Come and be reconciled to him through Christ and join hands with others in worship – before him we are all equal. As you journey on, hear Jesus' invitation: Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls (Matthew 11:28-29).

The crossing of the Red Sea is a stand out event in the life of Old Testament Israel.

Romans 9:4-5 — It is significant for the Christian to know how to approach God, to enter His presence, to take petitions and prayers to Him, and how to render service to the true and living God. Unlike the Gentile nations, Israel was given specific instructions on this. God had shown them special favor, despite their small number and unimpressive abilities. Moreover, God gave them promises. Through the fathers (Abraham, Isaac, Jacob, Moses, and David), the children of Israel were children of promise. Unlike their pagan neighbors who worshipped idols, the apostle Paul says they were brought into a covenant. Why is the apostle Paul emphasizing this unique privilege of the children of Israel and what is his purpose? Dr. Martyn Lloyd-Jones seeks to answer this question in this sermon on Romans 9:4–5 titled “Children of the Promise.” There is a tragedy in the story of the Jews, one that the Christian must acknowledge. They were a people of such hope and promise and yet they missed it all. Despite that, Christ's coming was abundantly clear in the Scriptures, most of the Jews could not see it. Listen as Dr. Lloyd-Jones traces the promises made to Old Testament Israel and the tragedy that followed. To support this ministry financially, visit: https://www.oneplace.com/donate/603/29?v=20251111

Introduction: John 17:3 – And this is eternal life, that they may know you the only true God, and Jesus Christ whom you have sent. John 1:18 – No one has ever seen God; the only God, who is at the Father's side, he has made him known. I Want to Know God (John 1:1–3): The REALITY: Jesus is GOD. Colossians 2:9 – For in him the whole fullness of deity dwells bodily. Zechariah 12:10 – And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced… Acts 20:28 – Pay careful attention to yourselves... to care for the church of God, which he obtained with his own blood. Hebrews 1:2 – But in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. The RESPONSE: FAITH in Jesus. Hebrews 11:6 – And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him. How Can I Grow in Knowing Jesus? CONFESS with your mouth. Romans 10:9 – If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. HEAR the Word. Romans 10:17 – So faith comes from hearing, and hearing through the word of Christ. KEEP His commandments. John 15:10 – If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love. Sermon Notes (PDF): BLANKHint: Highlight blanks above for answers! Small Group DiscussionRead John 1:1-3What was your big take-away from this passage / message?Why do you think the deity of Jesus is denied by so many cults? Why is that such a common point of contention?How would you explain the Trinity to a 7 year old?Define “faith”. Why do you think faith is the God-ordained way of knowing Him?What's your favorite dinosaur?BreakoutPray for one another. AUDIO TRANSCRIPT Stegosaurus.Nobody asks, so I'm just going to tell you.Game show host.And gray.Oh, oh, and what I want for Christmas.I just want to know God.Did you ever ask for something, like for Christmas or whatever, and somebody got you the genericversion?Has that ever happened to anybody else?Show of hands.You wanted something and you got the generic version?That happened to me when I was a kid.When I was a kid, they came out with this wacky thing.It was called a pogo ball.How many people show of hands remember the pogo balls?Okay, a few of you.One person in the first service did.Or about half of the first service's attendance.Remember what a pogo ball was?If you don't know, just imagine like a snowman with the head cut off.It was that kind of shape, right?And it had this hard plastic ring that went in between these two balls that were kindof fused together.And you were supposed to like stand on the plastic disc and squeeze your feet on thattop ball and then you would bounce on the pogo ball.And the pogo ball would let you jump almost as high as you could jump if you weren't ona pogo ball.But it was the hot item the one year.And I wanted a pogo ball.You know what my parents got me?The Saturn ball.Pogo balls, generic cousin.The Saturn ball.And not only was it actually not fun to use, but my family was making fun of me when Idid use it.So if I would jump on it, they'd be like, "Here we go on our Saturn ball, our Saturnball, our Saturn ball."And that really hurt my feelings.So the Saturn ball got thrown into a closet and it's probably still there until today.But look, I know we've had this conversation before.But there's just some things you can't go generic, right?Like ketchup.Altars.Oreos.The generic's not the same.Don't try to tell me that it is because you're just lying to yourself.But nothing has been made more generic than God.We live in a culture that is okay with the generic concept of God.But when you get specific, people get squirrely about that.You're like, when people say, "God bless America.""God bless America."You know, you can ask, "Well, which God?"Do you mean the God of the Bible, the one who created us, the one who judges sin, theone who commands us to repent and believe, the one who calls us to live our lives accordingto his wisdom?And it's like, oh no, not that God.But we're just okay with the generic concept.But you see, the problem with that line of thinking is God isn't a generic concept.In fact, God's not a concept at all.God is a person.God is a specific person.And as we enter into the Christmas season, you know, we know the Christmas story fromMatthew and from Luke, right?We know that version of the Christmas story well with the census, and Bethlehem and Maryand Joseph and angels and shepherds and manger and the star and the magi.Right?Well, Matthew and Luke sort of tell the story of the incarnation like looking over people'sshoulders, right?But we're going to be looking at the Gospel of John because his Christmas story is a littledifferent.In John's Christmas story, we are looking over God's shoulder.That's really the theme of the whole book of John.And we studied this some years back.But the theme of John is this, "The God of the universe has revealed himself by cominginto this world as a man to not just save you, but to have a relationship with you."That God wants you to know Him.In fact, this is what Jesus Christ was praying.John 17.3, Jesus said, "And this is eternal life that they may know you."The only true God in Jesus Christ, whom you have sent, eternal life.Nothing's more important than eternal life because you are either going to live foreverwith God or you're going to die forever apart from God.So what do you want for Christmas?The top of your list should be eternal life.And according to Jesus, that comes from knowing Him, from knowing God.And I do have to remind you that knowing about God is not the same as actually knowing God.You realize those are two completely different concepts.Knowing about God and knowing God.Not the same.Think of it this way.Imagine a young man comes to church, a single man.And he's been coming here for a while when all of a sudden one day he notices there isa beautiful young single woman.And he's like, "I don't think I met her, but who is that?"But he gets his friend.He's like, "He found out who that girl is."And his friend comes back with the information.And he says, "Oh, you asked about that girl.Here's what I know.She loves missions."She loves working with children.She enjoys traveling.And get this, she's a big Steelers fan.But she also loves rom-coms.Now if this friend goes back to the dude and gives this report on what this woman is like,do you think this man would be like, "All right, now that I have the information abouther, I am satisfied.Thank you.That is all."Is that the end of the story?No, you see, now that he knows about her, that makes him all the more want to know herpersonally.You see, that's how it is with God.That's how it is with Jesus Christ.The more you know about Him, the more you want to know Him personally.The fact should lead you to the relationship.How do I know God personally?Well John 1.18 tells us that no one has ever seen God, the only God who has at the Father'sside.He has made Him known.And folks, this is a fundamental truth.That the only way that we can know God is He has to make Himself known.And that's what we celebrate every Christmas that God has made Himself known because Hedid it in the most personal way possible.He showed up and introduced Himself.So look at John 1.Picking up in verse 1.We're just going to get the first three verses today.This might feel more like a Bible study than a sermon.But these are important truths that we're going to wrestle down here.John 1 says, "In the beginning was the Word, and the Word was with God, and the Word wasGod.He was in the beginning with God.All things were made through Him, and without Him was not anything made that was made."Notice that John in introducing our Lord, He's using this word, "Word" a lot.Why does He use the word "Word"?Well He doesn't really explain that.But I promise you that the audience that He wrote to in the first century would have knownexactly what He was talking about.Because John primarily would have been writing to the Greeks and the Jews.The word "Word" in the Greek is "Logos."And to the Greeks, the Logos was like this impersonal force, this impersonal energy source.Because the Greek philosophers were like, "Look, all of this had to come from somewhere.The world didn't happen by accident.There has to be some force out there that's behind the structure of the earth.All logic and reason."They had this idea, it was an impersonal force, and they called it the Word, the Logos.So John is writing to the Greeks, and he goes, "Hey, you guys talk about the Logos, right?Did you know the Logos is a person?"It's not a thing, it's a person.It's a person that was with God.It's a person that was God, and it's a person according to John 1.14 that became fleshand dwelt among us.So that's how the Greeks would have heard this.Do you know how the Jews would have heard this?And we probably don't have to guess, right?When the Jews would have heard the Word Word, what would they have thought of?They immediately would have thought of the Law and the Prophets, what we call the OldTestament.You see, you go through the Old Testament over and over and over.The Word of the Lord came too.The Word of the Lord came too.The Word of the Lord came too.And all of the Law and the Prophets, it's known as the Word of God.So the Jews would have picked up on this concept immediately.You know what the purpose of words is?Words are to communicate something.Words are to be deliberately chosen and used to convey information to another person.That's what John's saying to the Jews.The Word became flesh.Jesus Christ is God's communication to man.A living, breathing Word.So God isn't some impersonal force.God's not a generic concept.According to God's Word, He is a person.And He has revealed who exactly He is in Jesus Christ.Let's just pause for a second and ask that you would pray for me as we do this littlestudy together that I would accurately represent God's Word.Let me pray for you to have a heart open to receive this absolutely essential truth thatGod is teaching us today.So let's pray.Father in heaven, we live in a culture that is fine to think of you in general terms.But to call you a person, a father, the sovereign of the universe, it's tough for some peopleto grasp.And I just pray Father today, especially over these next few minutes, that we would reallyhave our hearts and minds open to what it is that your Word wants to teach us aboutthe way that you've revealed yourself through your Son.It's in Jesus' name that we pray.Amen.So on your outline, I want you to write some things down.I want to know God.Here's where it starts.Number one, the reality.This is the reality.Jesus is God.Let's look at these verses here.Look at verse one again.He says, "In the beginning was the Word, the Word was with God, and the Word was God."In the beginning.Is that something familiar at all?That phrase, "In the beginning."Where have we heard that?Genesis 1-1, right?That's how the whole Bible starts.And John is starting in the same place.John is saying, by saying in the beginning, John is saying, "Before anything was created,the Word existed."The Word.And notice he says two things about the Word.First of all, the Word was with God.And secondly, the Word was God.First of all, let's talk about the Word was God.This claim is nothing less than Jesus Christ is Almighty God.This is all through the New Testament.If we were to just do a Bible study today looking at the verses of the New Testamentto talk about Jesus being God, we would be here long after the snow melted.But the New Testament is so full of this truth.For example, Colossians 2-9 says, "For in Him, in Jesus, the whole fullness of Deitydwells bodily."Most concise statement of Jesus' Deity is probably right here in John 1-14.It says, "And the Word became flesh and dwelt among us, and we have seen His glory, gloryas of the only Son from the Father, full of grace and truth."The Word became flesh and dwelt.That Word dwelt in the Greek is the word tabernacled.The Word became flesh and tabernacled among us.You heard the tabernacle?In the Old Testament, it was this portable structure that as Moses was leading the Israelitesout of Egypt, God told Moses to build this structure and it had this tent with the HolyPlace and the Holy of Holies.And this was the place where God's unique presence dwelt among His people.So when John says, "The Word became flesh and tabernacled among us," you know, if youwere in the Old Testament times, if you lived with Old Testament Israel and somebody said,"Hey, can you point to the place where God's unique presence lives on the earth?"You would point to the building, the tabernacle.You would say, "Yeah, God's unique presence on earth is right there."Fast forward to 2025 right now.If I were to say, "Can you point to the place where God's unique presence dwells on earth?"Where would you point?It's right here, right?Your body is the temple of the Holy Spirit.The temple was just the permanent version of the tabernacle.This is where God lives.This is God's unique presence here.So what John is saying in John 1.14 is for about 33 years of earth's history, when youwould ask, "Where is God's unique presence on the earth?"You'd point to a man.That man's name is Jesus Christ.You would point to him and say, "Right there.That man is the unique presence of God on the earth.This is where he is."All right?Jesus is not an exalted angel.Jesus is not some special enlightened human.According to this verse, Jesus is the God.And every false religion denies this, by the way.And I can just tell you personally, you would be shocked at how many times I've had to havethis conversation with people over the course of my ministry, that people who actually say,Jesus never said He was God.You heard that argument?Jesus never said it.What the argument is this, that's something the church kind of came up with.We kind of, like some religions like us, we sort of hitched that idea onto Jesus.Did Jesus Himself, they say, "Oh, if you study the words of Jesus, He never said He was God."Well, do you remember back in Exodus chapter 3, God called Moses through the burning bush.You know, you're going to lead my people out of Egypt.You're going to lead them to the promised land.Do you remember Moses says to God, "Well, what if Israel asks who sent me?"What if Israel is like, "What is His name?"Do you remember in that moment, God told Moses what His name is?You remember?God told Moses His name is, "I am who I am."That's God's name.His name is, "I am."I love that.God didn't say to Moses, "My name is I was."Like Moses, like what's your name?And God's like, "Moses, I was.Oh Moses, you should have seen me back in high school.Oh Moses, I was so good looking and I was such a good athlete.Back in the day Moses, back in the day I was really something.No, he's not the I was.But nor did God tell Moses that he's the I will be."Right?Like Moses is like, "What's your name?"And God's like, "Well Moses, you tell the Israelites, I might not be nothing specialnow but I'm taking my vitamins and I'm drinking my milk and I'm doing my palates and I'm jumpingon my pogo ball and someday, someday I'm going to be something great.I will be."God's not the I was and he's not the I will be.God is, "He is I am."From eternity past, He is infinite, majestic holiness.He is the I am.And in eternity future, He will still be infinite, majestic holiness.He is the I am.You're like, "Well what does that have to do with Jesus?"Because Jesus repeatedly claimed that He is the I am.It's all through the gospel of John, what, like seven times.I am the bread of life.I am the light of the world.I am the way and the truth and the life.I am the good shepherd.I am the door.All through Jesus made this claim.John chapter 8, Jesus said before Abraham was, "I am."John chapter 10, Jesus said, "I and the Father are one."And in that moment the Jews picked up stones, they were going to kill them for saying that.Jesus says, "I did a lot of good works for which of them are you going to stone me?"And they said, "Oh no, you're making yourself out to be God the way you're talking."And you see, they knew exactly what He was saying.They knew exactly what He meant when He said, "I and the Father are one."Oh, and by the way, not only does the Bible say that Jesus is God, did you know that the Bible also says that God is Jesus?Here's what I mean.Look at Zechariah 12/10.This is before the incarnation, the Christmas story.This is before the baby in the manger story.This is Old Testament.Look at what God says.God says, "And I will pour out on the house of David and the inhabitants of Jerusalem, a spirit of grace and please, for mercy, so that when they look on Me on Him whom they have pierced."Do you see how God identifies Himself?He identifies Himself as the one who was pierced and who was the one that was pierced.It's Jesus Christ on the cross.Do you see that?Do a little word study there.That's exactly what He's saying.They will look on the one whom they've stabbed.Right?It's also in the New Testament.God is Jesus.Look at Acts 20, for example.Paul says, "The Ephesians elders pay careful attention to yourselves to care for the church of God, which He obtained with His own blood."Who bought the church with His blood?He says God.You're like, "I thought it was Jesus that shed His blood."Well, Paul's saying that as Jesus shed His blood, that was God obtaining the church with His own blood.So Jesus is God, yes, and the Bible also says that God is Jesus.The word was God, but the Bible also says here that the word was with God.The word was with God.And in case you missed it, in case you didn't quite catch it in verse 1, verse 2, he just says the exact same thing.He was in the beginning with God.So somehow, Jesus is God, but being with God, somehow He is distinct from the Father.Like if I said to you yesterday, I was with my buddy Nathaniel, and I was my buddy Nathaniel.You would say, "Were you and Nathaniel smoking something? Like what was going on there?"That doesn't make sense, does it?How can you be with somebody and be somebody at the same time?But that's exactly what the Bible says about Jesus and His relationship with God.He's not only God, but He's also with God.And people want that explained all the time.Pastor Taylor had a couple of weeks ago, the little children back there had a Q&A thing with him.And one of the questions they were asking about, the trinity.And look, do you want to know about the trinity? Here's the reality.Nobody can figure that out. That's the truth.You can't do it.Because from the moment you were born, you've only ever known two things in your life.Your whole life, you've only ever known two things.And that's time and space.You can't fathom an existence outside of time and space.This is where we are.And now we have a God who lives and exists in rules outside of time and space.God is not bound by time and space.And somehow we think that we're going to be able to explain everything about Him.Here's what I know.The Word was with God and the Word was God.The Bible says God exists.He's one God, but He exists as three persons.Father, Son, Holy Spirit, Jesus is eternal, but distinct.And you don't have to explain it to believe it.I can't explain to you how my car works, but I believe that it does when I get in and drive it.Look at verse 3.He says, "All things were made through Him, and without Him was not anything made that was made."Okay, this is just theology 101. It's all through the Old Testament.God is Creator.And John here is saying Jesus is God, He's with God.And then John takes another step and says, "Jesus is Creator. He made all things."And somehow, again, the Trinity, Father, Son, and Holy Spirit are all involved in creation at the same time.You're like, "Can you explain that?"I just told you I could not explain that.But somehow God, the Father created through God the Son, and the Genesis tells us that the Spirit of God hovered above the waters.All three members of the Trinity were involved.And somehow Jesus is the agent of creation.The Bible says in Hebrews chapter 1 and verse 2 that in these last days, God has spoken to us by His Son,whom He appointed the heir of all things through whom also He created the world.Through whom He created the world.That's all John's saying here in verse 3."Every living thing gets life from something else.A tree, a dog, a woodpecker, you. You got life from something else.The only person who has never received life from someone else is God Himself."That's what John's saying, since Jesus already existed before creation,and because Jesus didn't get His life from something else, then He must be God.Those are the biblical facts about Jesus.And listen, even if you're sitting here today or listening to the podcast later or whatever,even if you don't agree with that, can we take an honest look at what the Bible says and stop trying to twist it?Oh, it doesn't really say that.The Bible overwhelmingly says that Jesus Christ is God in the flesh.That's the truth that you have to reckon with.He is God.So if you want to know God, number two, the response.The response. You want to know God? The response is faith in Jesus.The reality is Jesus is God. The response is we have to have faith in Jesus.You see, God took the initiative.God did His part in revealing Himself as Jesus, so the question is, what's my part in knowing Him?It's faith.Faith is the only way to know God.Oh, and speaking of generic,not only do people use the name of God in a generic sense,but you'll find that people use the concept of faith in a generic sense.There is a true biblical sense and definition of faith,but we live in a culture that just throws that word faith around all the time and uses it in all kinds of ways.Here's what I mean.Some people use faith like it means a wishful thinking.Faith is just wishful thinking.Like, well, I just kind of have faith that everything's going to work out.Like, what does that even mean?For some people, they think faith is just the way of the ignorant.Like, well, you believe in science.Or you believe in faith, rather. I believe in science.And they're condescending. You're just some, you know, backwoods, redneck, you're ignorant.I believe in science, but you have your little fairy tale faith.And still other people look at faith as some kind of ambiguous spirituality.You hear people say, I'm a person of faith.Do you know who else is a person of faith?Literally everybody.Everybody believes in something.What is your faith in?Because you can have faith in the wrong thing.So listen, my friends, God is not a generic concept and neither is faith.Faith is a specific disposition towards a specific person.That's why Hebrews 11.6 says without faith,it is impossible to please Him for whoever would draw near to God.That's the knowing God piece.Whoever would draw near to God must believe that He existsand that He rewards those who seek Him.It starts with obviously an acknowledgement of His existence,but it doesn't stop there. You have to seek Him.You have a responsibility.God took the initiative. He revealed Himself in Jesus.What is my responsibility in this relationship?Or how can I grow in knowing Jesus?I want you to draw these three things down.How can I grow in knowing Jesus?Letter A, you have to confess with your mouth.Romans 10.9 says, "If you confess with your mouth that Jesus is Lordand believe in your heart that God raised Him from the dead, you will be saved.And you are not going to grow in your relationship with Himif you don't have one to begin with."So have you made that confession?Do you believe that Jesus Christ died on the crossto pay the penalty for your sins, that He rose from the deadto give you eternal life? Do you believe that?Because people have this idea that, well, we're all children of Godand a creative sense, yes, but not in the adoptive sense.Yes, we do all have a relationship with Jesus.The question is, do you have a good relationship with Himor a bad relationship with Him?You have to confess with your mouth.Ask to start there, letter B, you have to hear the Word.You have to hear the Word.Romans 10.17 says, "So faith comes from hearingand hearing through the Word of Christ."The only way your faith grows is through the Word of God.Because this is the only truly reliable source of informationabout Jesus, because this is the source of informationthat was given to us by God.You have to be in the Wordif you're going to know Jesus.Any relationship involves time and communication.And some people, they spend no time in His Word,no time praying His Word and reading and studying and meditating.And they spend no time at all in the Word.And then they wonder why they feel so distant.Relationships grow when time is spent together.You need to prioritize spending time and praying the Word of God.Finally, letter C, keep His commandments.Jesus says in John 15.10, "If you keep My commandments,you will abide in My love just as I have kept My Father's commandmentsand abide in His love."That's how you abide. It's through obedience.Now listen, if you're a Christian and you're in sin,sin is not going to end your relationship with Jesus.But you're obviously going to feel distant from Godif you have unrepentant sin.Any area of disobedience in your life that you refuse to deal with,you're going to feel distant.And that's not on God. That's on you.God hasn't gone anywhere. You have.So what is it in your life right now that you're like,"I know that this is what God wants me to stop doing,or maybe something God wants you to start doing,but you know exactly what it is.You need to turn from that sin.You need to obey whatever Jesus is calling you to.And you're going to enjoy the freedomthat repentance brings in your walk with Christ."This is what keeps people from coming to Christin the first place, by the way.Jesus will take you just as you are,but He won't leave you that way.Jesus wants to transform you.He wants to change you.Some people just don't want to be changed.Keep His commandments.The Word became flesh.God became a man.Our worship team would come back up.You know, I came to Christ when I was 20.And it's an amazing thing to grow up in a churchas a kid.All those days, all those yearssitting in the church, how little I really understood.But when I was led to Christ, it was this whole newworld, right?And I remember I was trying to understand.And I had this Bible that my parents got me.You know, some Bibles have the little story inserts,little devotional things that kind of build into the Bible.Well, this Bible had this story in it.And the story goes something like this.There was this farmer and his wife, it was Chris Paseeb,and the farmer's wife was going to church.And she asked her husband if he wanted to go with her.He goes, "No, I don't get that church stuff.It doesn't, that makes no sense to me.You know, I'm not interested at all, but you go have fun."Well, she went to church.And while he was home, he saw that there were birds trying to getinto his barn.This really bad deep freeze came over, kind of like,"What happened here?"And these birds were trying to get into the barn,seeking shelter from the cold.The farmer says, "Well, I can help those birds."So he goes, "I'll just go out and open the doorand let them in the barn."And when he went out, you know what birds do, right?They just kind of scattered everywhere.The farmer's like, "Well, that sure didn't help anything."So he thought, "Well, maybe if I just leave breadcrumbs,I can like guide them in there somehow."Didn't work.No matter what the farmer did, he couldn't get the birdsinto the barn to get shelter.And as the story goes, I don't think it's a true story,but as the story goes, he stood and lookedout the kitchen window, and he saw the birds back flyingaround the outside of the barn not able to get in.And the farmer thought to himself,"Those birds are going to die."And as badly as I want to save them,I don't know how I can get them into the barn.But then the farmer had a thought.The farmer thought, "You know, if I could become a birdfor like five minutes, I could approach them,they wouldn't be scared of me, I could speak their language,and I could show them the way that they could be saved."And right when he had the thought, the story goes,"Off in the distance, he heard the church's bells ringing."And that's when it connected.It's a dumb story.Admittedly, what I'm going to tell you as a young Christian,when I read that, that's what made everything click for me.Yes, that's the purpose of the incarnation,that God became one of us to save us.So what do you want for Christmas?I want to know God, not the generic knockoff,but the real person.Because knowing God is eternal life.We're going to have our elders and members of our prayer teamup front here.And in just a moment, Ashley's going to sing a song over you.And we're going to have a good old-fashioned altar call.You can stay in your seat, you can pray right where you are.But I want you to know there's people that are up here that would love to pray with youand for you.So as Ashley sings over you, we're going to invite youto come. Maybe there's somebody herethat today you're like, "You know what? I don't really know God. I know about Him.But I don't really have a relationship with Him.Today's the day. Today's the day that you can go from knowing aboutGod to knowing God. So please come.Our Father in Heaven, we thank Youfor the way that You have demonstrated Your holiness and loveby taking on flesh and blood.Father, I pray against all of the distractions. It's that time of yearthat there's more to do than we have time to do.And there's so many things buying for our attention.Father, I pray that we would take a realclose examination at the person of Jesus Christ and examine our own hearts.Are we truly walking with Him? Do we trulyhave a relationship with Him that we're spending timetogether and knowing and growing?Or are we just churchgoers?Father, I thank You. You've revealed Your heart. You want us to know You.You've done everything and have just simply called us to receivewhat You have accomplished.Father, thank You. We praise You and ask that You would continue to manifestYour goodness and presence in us by the power of Your Spirit through the wisdomof Your Word. We praise You in the name of JesusChrist, our Lord and Savior. Amen.

This week, Granger and AntMan continue their discussion following the reaction to last week's episode on the "Islamic invasion," sparked partly by the election of a Muslim mayor in New York City. Granger shares the intense negative feedback he received, which accused him of being "weak, passive, compromising, and soft" for his stance. He emphasizes the need for constant correction and accountability through Scripture, questioning the call for Christians to "mount up arms and fight against this as they did in the Crusades". The conversation delves into the concept of meekness, which is often misunderstood as weakness in America. Granger explains its ancient Near East context as "power under control" , comparing it to a fiercely strong, tamed mustang that trusts its warrior master enough to charge fearlessly into enemy lines. This idea of controlled strength is contrasted with simply "bucking" or instinctively fighting. AntMan contributes to this by linking it to self-control and the strength required to filter reactions through God's Word rather than reacting instantly in the flesh. A significant portion of the episode focuses on the core Christian command to love your neighbor and love your enemy. Granger argues that this command has no stipulations, even if the enemy "wants you dead". He challenges listeners to see the presence of foreign cultures, like a Muslim family moving down the street, not as an invasion but as a mission field. They discuss how the fear-based reaction often stems from protecting "suburban life" and comfort, which can become an idol. Granger draws a historical parallel between modern "feel-good Christians" and 19th-century slaveholders who practiced a cheap form of Christianity while maintaining a cruel and comfortable lifestyle. Finally, they tackle the notion of "fighting evil". AntMan stresses that the true fight is a spiritual one, using the "sword of the Bible" and prayer for God's will to open the hearts of non-believers. Granger dismisses the common call to be like Nehemiah, building with a tool in one hand and a sword (or "Glock") in the other, arguing this misapplies Old Testament Israel's context to modern-day America. They conclude by urging listeners to embrace the uncomfortable and ask the ultimate question: "What happens if I love them?".See omnystudio.com/listener for privacy information.

Introduction: Romans 14:12 – So then each of us will give an account of himself to God. Revelation 22:12 – Behold, I am coming soon, bringing my recompense with me, to repay each one for what he has done. How to Have a Successful Building Campaign (1 Corinthians 3:10–17) Build on the right FOUNDATION. (1 Cor 3:10–11) Matthew 16:15–18 – He said to them, “But who do you say that I am?” Simon Peter replied, “You are the Christ, the Son of the living God.” And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.” Use the right MATERIALS. (1 Cor 3:12) 2 Corinthians 5:10 – For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil. Pass INSPECTION. (1 Cor 3:13–17) Sermon Notes (PDF): BLANKHint: Highlight blanks above for answers! Small Group DiscussionRead 1 Corinthians 3:10-17What was your big take-away from this passage / message?Your works will be tested by fire (1 Cor 3:13). What determines if a work is good or useless (precious metal or straw)?Is it wrong to be motivated by rewards? How much do rewards motivate you to serve Christ?How would you answer the question: “What exactly is the reward Jesus is giving in 1 Cor 3:14?”?BreakoutPray for one another. AUDIO TRANSCRIPT Open up those Bibles.The 1 Corinthians chapter 3.1 Corinthians chapter 3.Just pause for a second.As we so often do, I'm just going to ask you to take a moment and pray for me to be faithfulto communicate God's Word, and I will pray for you to be ready to receive what it is thatthe Lord has to say today.Let's pray.Father in heaven, your Word tells us that faith comes by hearing and hearing throughthe Word of Christ.Father, I pray today that you would increase our faith as we sit under your Word, and thatyour Word would not just encourage us, but it would move us.To be the people that you've called us to be so that we would do the things that you'vecalled us to do, Father, for your glory and honor.We praise you in Jesus' name.All of God's people said, "Amen."1 Corinthians chapter 3.My wife, Erin, loves gardening.And if there's a story that sort of encapsulates Erin's gardening experience, it would bethis one.Several years ago, somebody gifted Erin a little greenhouse, and she was so excited.She spent so much time building this greenhouse, and then inside the greenhouse, you know,she had to build - it wasn't like this massive structure, but it was a pretty nice structure.And then inside the greenhouse, she built all these shelves, and then there were allthese, you know, those little plastic trays, and you fill them with the dirt, and she wentthrough.But some of them, you know, you had to have the pots, and she had the most magnificentgreenhouse.She spent so much time, and I'm like, "We are going to have such a harvest.We're probably going to have to hire people to come and harvest this bountiful crop.We're probably going to have to buy like machines."There was so - I'm like, "This is awesome."Well, one day, we were out somewhere, we returned home.There was a really, really bad storm.And when we got in the house and went about our business, and at one point we looked outthe window and saw her greenhouse was completely leveled.And everything was strewn across the yard.Literally nothing was salvageable.You thought this was going to be funny, didn't you?Trust me, I didn't laugh.Husbands, in a moment like this, you do not laugh.She spent so much time and so much work and so much energy building this thing, and itwas all for nothing.She at the end had nothing to show for it.And you know, the Bible says, Christian, that your life can be like that.Did you know that?That you can live your whole life doing lots of things, lots of energy, lots of time spenton things.And at the very end, you find out that you have nothing to show for it as you enter intoeternity.That's what this passage is about today.We're going to be picking up in verse 10, but I want you to drop down for a second andlook at verse 16, because we're going to grab this so that we understand this passage.Some of you probably know this verse off by heart.1 Corinthians 3.16 says, "Do you not know that you are God's temple and that God'sSpirit dwells in you?"And what I want to point out here is in the Greek, that word you is plural.And a lot of times when we talk about you are the temple of the Holy Spirit, we thinkabout individual salvation.Yes, absolutely God's Spirit and dwells in the individual who receives Christ.Absolutely.But listen, at the same time, I want you to hear me very closely on this.There is a corporate aspect of salvation, meaning this.You are saved to be a part of a community.And that is cover to cover in your Bible.Look at Old Testament Israel.God dealt with them as a community nation.Look at the New Testament church in the book of Acts.It is a community.Look at the description of heaven in Revelation.What is it?It is a community.It is a community of people that are saved together worshiping.So salvation yet it is an individual choice to receive Jesus Christ.Yes, it is going from death to life individually, but we are always, always, always called tocommunity.Always.We are God's temple.That's why this unity issue is so important.Salvation is not just a me thing.It's a we thing in the church.And in this passage we are looking at today, we have a new analogy.Last week Pastor Taylor walked us through the previous analogy that Paul gave us.That was the farm.Planting and watering and harvesting.We are moving today from the farm to the construction site.And in this passage we are going to see that you are each a part of God's building project.And the inspector is coming to evaluate your work.And Christian, you are going to be judged.You are like, whoa, whoa, whoa, whoa, time out, time out.Pastor Jeff, this isn't my first time at this church.And I've heard you say that a Christian will not be judged.You will not be judged for your sin.You will not.But I want you to understand that when the Bible talks about judgment, there are many,many, many, many, many, many, many kinds of judgment the Bible talks about.For example, the Bible talks about the judgment of the nations.Matthew 25, the Bible talks about the judgment of demons.Jude 6, the Bible talks about the judgment of the unsaved, the great white throne judgment,Revelation 20.The believers will be judged.And if you are a follower of Christ, you will be judged not for your sin.Jesus took care of that on the cross.If you are a follower of Christ, sin is in the rear view mirror forever in God's perspective.That is a done deal.But you will be judged for your works in terms of receiving rewards.Jesus is the judge, John chapter 5, and He will judge you for rewards according to whatyou do after you are saved.The Bible is so clear in this.There are so many verses.Here's a couple that just highlight this.Romans chapter 14, verse 12, there it is.So then each of us will give an account of himself to God, each of us.He's talking to the church.He's talking to us.We will give an account to God.And look what Jesus says, end of the book, right?Revelation 22, Jesus said, "Behold, I'm coming soon, bringing my recompense with me to repayeach one for what he has done."Each one.And you look at the context of that passage.He's talking for the bad, and He's also talking for the good.He's going to repay.Alright?So in this passage we're looking at today in 1 Corinthians, believers works.Listen, this is the whole theme.This is the whole, I don't know, is it a metaphor?Is it a simile?Is it an analogy?Whatever the whole word picture here is construction terms.And in this passage the Bible is talking about your good works in terms of building something,building a structure.And your works will be judged.Are they worthy of a reward?So on your outline, this is very timely for us as a church.It's all straight from the text here.This isn't gimmicky or campy.This is all straight from the text.How to have a successful building campaign.You want to enter heaven someday with something to show for your time here on earth?That's what this passage is about.And it's actually exactly like having a regular building campaign.Same principles.How to have a successful building campaign.Number one, write this down.Build on the right foundation.That's where it has to start.You get a build on the right foundation.Look at verse 10.Paul says, "According to the grace of God given to me like a skilled master builder,I laid a foundation and someone else is building upon it.Let each one take care how he builds upon it."Paul here talking about himself, he planted the church in Corinth.He spent 18 months laying the foundation.And he refers to himself as a skilled master builder.He wasn't exalting himself.He wasn't bragging.He just said in the previous passage that he is nothing.We already established that.All Paul is pointing out here is, "Look, I know how to plant a church.I know how to do that."Like, have you ever read the book of Acts?He wasn't bragging.He's like, "I know how to plant a church."He had a technique and it worked.And he planted many churches that we're still talking about today.He knew what he was doing.And he says, "Someone else is building upon it."Pastor Taylor talked about that a little bit last week.That's Apollos.The next pastor, Apollos is building on the foundation of Paul-Aid.But notice he says here, verse 10, "Lest you think..."Well, you know, good for preachers, right?Good for them.He says, "Each one..."Look at that.Look at that in your Bible."Each one, take care how he builds upon it."Each one.You know what that phrase, "Each one" tells me?This passage isn't just for pastors.This passage isn't just for the clergy.Each one.Each one.Look, you serve in this church in any way.Church Academy, teaching the kids.Guess what?You're one of the each one.You're a small group leader.Each one.Are you a ministry team leader?Each one.Are you serving on one of the ministry teams?Each one.This is for all of us here.Each one of us have to take care on how we're building on the foundation.Every single one of us.You know what the problem is?It's too often the church is like Pendant.Some of you already know what I'm going to say.And if you work for Pendant, I'm certainly not talking about you.But how many of us?Come on, let's just be honest.We've been driving by Pendant, road work.What do you see?One or two people working and eight or nine people watching.True or false?Don't leave me up here.Pastor Jeff hates Pendant?No.Pastor Jeff is just observant.You've seen it too.But you have one or two guys like really working.And then you have eight or nine guys just standing around watching and eating a sandwichor smoking a cigarette and like hanging out on their cell phone.That's the church, honestly.That's what you have at the church.You have a small percentage that are working really hard in so many ways and you have alot of people that just kind of sit around and watch.Maybe contribute with some occasional criticism.The church is too much like Pendant.Look, if we're going to build, we're going to start with a foundation.And you're like, "Okay, well Paul said he laid a foundation.Are we just going to go with the one that Paul laid?"Yeah, I would recommend that because look at verse 11.He says, "For no one can lay a foundation other than that which is laid, which is JesusChrist."The church, listen, the church only has one foundation.And the foundation of the church is Jesus Christ.This is what he talked about in Matthew chapter 16.I'm going to paraphrase here.But Matthew chapter 16, Jesus said basically like, "What's the word on the street?Who do people say that I am?"And the disciples are like, "Well some people think you're John the Baptist or Elijah, oneof the prophets."Jesus says to his disciples, "But who do you say that I am?"And then Peter spoke up.Look at that."You are the Christ, the Son of the living God."That's what Peter said.And Jesus blessed him for that.Jesus said, "And I tell you, you are Peter and on this rock I will build my church.On this rock I will build my church."They're like, "Well what is the rock?"Well, some people believe that Peter is the rock because the name Peter means rock.But there's a lot of Greek linguistic reasons why that isn't exactly accurate.But Peter is not the foundation of the church.The foundation of the church is Peter's confession.Because we see here what the foundation of the church is.The foundation of the church is Jesus.The foundation of the church is Jesus.So it is Peter's confession, meaning the church is built when people confess that Jesus isthe Christ.That's the foundation of the church.Churches abandon the mission when they try to build on another foundation.And listen, when a church is built on a foundation other than Jesus Christ, then it's not reallya church.Well we believe the church is here to go after social causes or focus on politics or tryto entertain people.We're on the wrong foundation.But I want you to listen very closely.Yes, the church is called to be salt and light.Yes, the church is called to influence every arena where God puts us.Absolutely.But any of that stuff that's happening has to come from the foundation that we are acommunity that believes in Jesus Christ.We are a community that has been transformed by the spirit of Jesus Christ.And we carry out the mission of Jesus Christ to make more disciples of Jesus Christ.So I have to ask you, have you personally made that confession?Have you confessed in your own heart and mind with your own mouth that you believe thatJesus is the Christ?You believe that Jesus is the Son of the living God?Have you made that confession?Because Jesus must not only be the foundation of this church, he has to be the foundationof your very life.So the first step in having a successful building campaign, you've got to make sureyou're building on the right foundation.We could spend so much more time on that, but we recently had a whole sermon about buildingon the rock, not on the sand.Right?So build on the right foundation.Number two, successful building campaign means you've got to use the right materials.You've got to use the right materials.Look at verse 12.He says, "Now if anyone builds on the foundation with gold, silver, precious stones, wood,clay, straw, stop right there."All right, building project.Let's say you're putting up a structure.All right?And let's say money is no object.What kind of materials would you want to use to build your structure?Have the three little pigs taught us nothing?The materials matter, don't they?You'd obviously want to use the highest quality, right?Marble, gold, silver.What's Paul's point here?The quality of materials.Listen, if you miss this, you're really going to be confused for a few minutes.The quality of materials speaks to the quality of your service.Are you teaching biblical doctrine representing the Word?Are you led by the Holy Spirit?Are you rightly motivated by the glory of God?Are you putting forth your best effort serving the King of the universe with excellence?That's not about the show.It's about dazzling people.We already talked about that.The question that you have to ask yourself, you have to evaluate yourself, it's this,what kind of an effort am I putting in to glorify in Christ by doing His work?What kind of effort are you putting in?Because some people settle to build out of wood and grass.Well, it's easier, quicker, right?You want it a building, here's a building.I did my job.You have to understand that Christ considers that type of effort to be worthless.I want you to look at Paul talks about this again in 2 Corinthians.Look at 2 Corinthians 5-10 on the screen.It's the same teaching, but I'm going to point something out here.He says, "For we must all appear before the judgment seat of Christ, so that each onemay receive what is due for what he has done in the body, whether good or evil."Now there's a problem with this translation.The problem is the word evil.That is not the right translation of that word.You can do the Greek study yourself and you'll find that that word evil should be translatedworthless.He's not talking about something morally evil like from the devil.He's not talking about that.He's talking about something that's worthless.Things done even in the name of Jesus that ultimately end up being worthless.What in the world are you talking about?Things like things done for Christ only in human effort.How about that?Not spirit-led.Not really motivated by God's glory.I mean, I'm doing this and I'm doing it in the church, but I'd really be happier ifpeople noticed me.Those kinds of things aren't really evil as much as they are worthless.Just building out a straw.And you know, church, we can fill up the church calendar with all kinds of busyness that hasnothing to do with the mission of evangelism and discipleship.And at the end of the day, do you know what it is?Straw.It's just straw.On the other hand, when you are motivated by God's glory, when you are dedicated to maximumexcellence, when your heart is in the right place because you're being led by the HolySpirit, that's like building with gold and silver and precious stones.And you're like, oh, okay, so being part of a big church means big reward, right?No.Look, we're not speaking negatively of big churches, but I do have to point out thatsometimes we think that size equals value, and that's just not true.A handful of diamonds is much more valuable than a truck full of logs, despite the obviousdifference in size.But if you want a successful building campaign, better use the right materials.You're like, man, wow, this might be new information for some of you, and you're like, how do Iknow?How do I know?How do I know I'm using the right materials?Well I know one thing for sure we're going to find out, because number three is you'vegot to pass inspection.You've got to pass inspection.Look at verse 13.Paul under inspiration, the Spirit goes on, he says, "Each one's work will become manifest,for the day will disclose it, because it will be revealed by fire, and the fire will testwhat sort of work each one has done."The day is coming.You know the day, the day.And the inspector is coming to test by fire.You're going to see here throughout the rest of this passage, there's three kinds of people.Let's look at the first one, verse 14.He says, excuse me, "If the work that anyone has built on the foundation survives, he willreceive a reward."There is a reward for the faithful worker.Again, we went through the sermon on the Mount.We talked quite a bit about this.From Matthew chapter 6, verse 20, "Jesus commanded us to lay up for ourselves treasuresin heaven."And anytime we talk about rewards and treasure in heaven, people say, "Well, what is it?What are the rewards?"And I'll tell you the same thing I always say.Not really sure.But we can't imagine that it's a kind of reward like earth, like cash.Right?What is the reward?And again, I would suggest to you that maybe God's word isn't specific because it's somethingthat we wouldn't fully understand on the earth.But we do know quite a bit about eternal rewards.We know a lot about them.First of all, we know they're eternal.We know this is something you're going to have for eternity.And something else we know is it's better.It's better than anything that we know of on earth.And if every good and perfect gift comes from above, don't you trust when God says, "Thisis awesome.You should work for this."Don't you think that it's going to be good?You're like, "No, it's going to be awesome."Right?So we know that.We also know there's no second chance to earn rewards after we die.According to the Bible, this is your chance.If you're hearing this message right now, you are in prime opportunity to earn rewards.We also know that this is a motivator.It's a motivator.We build with excellence because it's going to result in eternal reward.How are you doing?Some of you are going to get a huge reward.Some of you are.Who is?Those of you who have spent the money that God has entrusted you on missions, on the church,on gospel purposes, Jesus said you're going to get a huge reward.Those of you who know your spiritual gift and you have used it to bless the church, you'veused the time that God has given you here.You've taken your opportunity.There is a huge reward coming for you.On the other hand, let's look at the second group of people, verse 15.He says if anyone's work is burned up, he will suffer loss, though he himself will besaved but only as through fire.Okay, so we talked about the person that's working, giving, serving, faithfully, usingthis opportunity.Now we're going to talk to some of the rest of you.On the other hand, some of you are saved but you're lazy.You're irresponsible.God gave you two things to use for him, time and money, and you have spent both of thoseon yourself.You attend church but that's really about it.Your contribution to the kingdom is warming a seat.You didn't invest much money into the kingdom.You don't really serve the church in any way.You're like, am I still going to heaven?Yeah.If you truly believe in Christ, if you've truly been born again, yes, yes, he says righthere.He's still saved but it's like jumping out of a burning house and then watching it burnto the ground.You lost everything and you got nothing to show for it.Whoa, whoa, whoa, whoa.You're telling me.You're telling me, Pastor Jeff, everything I worked for in my life is ultimately goingto be nothing in eternity.Are you telling me that when I cross over into heaven that I'm going to have nothingto show for my time on earth?That's what he said.I think that's also why he said in verse 10, "Take care how you build."So take care.Take care, pewsitters, God tippers, and part timers.Take care, ear scratchers, bench warmers, and buck passers.Take care because today you should examine the quality of the work that you're puttingin to serve Jesus because He's coming to test it.Salvation in Christ is a gift.But what we do with it, it's on us.There's a third group.Look at verse 16.He says, "Do you not know that you are God's temple and God's spirit dwells in you?"Do you realize how precious you are to God?Do you realize what you are to God?You're not some she-shed.You are His temple.You are the place where God resides.You individually, and again, this is plural.He's saying you corporately.This is where God chooses to dwell.Therefore, verse 17, "If anyone destroys God's temple, God will destroy him.For God's temple is holy, and you are that temple."This is the third group.And I think it's pretty obvious, right?He's talking about unsaved people here, right?People that destroy what others build.We're talking about false teachers, obviously.But you know what else we're talking about?Those in the church who aren't saved but are divisive.Those who hinder the work of the church.Those who are constantly causing problems for the leaders of the church.Are you protective of your house?If you went home from church today and there was somebody inside your house destroying it,what would you do?Well, God is pretty protective of His house, too.And when He looks down and He sees His house and He sees somebody that's trying to destroyHis house, God says, "I'm going to destroy Him.I'm going to deal with Him severely."Any building campaign, really, at the end of the day, any building campaign can onlybe said to be successful if it passes inspection, right?I'd like to invite the worship team and our communion servers to come up because we'vegot to close a passage like this by gathering around the Lord's table.Why?Well, the Lord's table for the Christian, for the church, it means so much.A couple of things in particular means that we are reminded as we gather around.First of all, this brings us back to our foundation.Lest we ever be tempted to build a foundation on anything else, the Lord's Supper bringsus back to the place.You know, this is the foundation of the church, the Lord who died for His church, who rosefrom the dead for His church.So not only is it our foundation, but I think another huge aspect of the Lord's table isour motivation.Because look, the Bible talks about rewards.Should we be motivated by rewards?Absolutely.But rewards should be a motivator, not the motivator.The motivator is the God who died for you, the love that He poured out on the cross.He died for you.So we are motivated to live for Him.

In this episode, from a chapel service held on Friday, 19 September 2025, Andrew Shead, Head of the Old Testament Department at Moore Theological College, speaks on Jeremiah 47:1-7 and 49:23-27, and Jeremiah's oracles to the nations of Philistia and Damascus.He reminds us that God takes an interest in all nations, not just that of Old Testament Israel. He has compassion on them, he rejoices in them, and he judges them and brings them to an end according to his divine purposes. However, the horrors of war and death are redeemed through Jesus, who brings resurrection hope to all nations.For more audio resources, visit the Moore College website. There, you can also make a donation to support the work of the College.Contact us and find us on socials.Support the work of translating the Preliminary Theological Certificate with the Centre for Global Mission.Please note: The episode transcript provided is AI-generated and has not been checked for accuracy. If quoting, please check against the audio.

The current day nation of Israel was established in 1948, a place for many of the Jews who survived the holocaust to call home. Many Christians in Europe and North America consider this to be a fulfillment of Old Testament prophecies to Abraham and his offspring that they would inherit the land on which Israel and Palestine now exist. One result of the establishment of political Israel has been the forced displacement of hundreds of thousands of Palestinians, a geopolitical move which has been the primary cause of decades of violence from both sides toward each other. At the heart of this passionate fight for this particular bit of property is the belief–by many Jews on one hand–that the promises God made to Abraham are for his son Isaac's offspring, and the corresponding belief–by many Muslims on the other hand–that the promises God made to Abraham are for his son Ishmael's descendants. Many Christians, believing that Old Testament Israel and current-day national Israel are organically related, support without question any decisions national Israel make. But the New Testament teaches that the offspring of Abraham who inherits the promises made to Abraham, including the promise of the land, is Abraham's true Offspring, Jesus, who inherits the whole world as the Son of God who is the one true Jew. And Paul also insists that all those who have been baptized into Jesus are–by virtue of union with him–also the offspring of Abraham and thus heirs of the promises made to him. As a result, Christians do not need to unquestionably support either Israel or Palestine, because in Christ all those who believe in him are the true owners and inheritors of the land. Hosts: Aaron Mueller and Chuck Rathert Subscribe to the show at https://cacg.saintjamesglencarbon.org. To comment on this episode, visit https://saintjamesglencarbon.org/cacg-ep126.

A week ago, a conversation between podcast host Tucker Carlson and Senator Ted Cruz caused a stir when they discussed what the Bible says about support for Israel. Dr. Michael Rydelnik tackles that conversation and responds to those who see no connection between Old Testament Israel and modern day Israel. Don't miss the timely discussion on Chris Fabry Live. June thank you gift:Matthew, Mark, Luke, and John Commentaries (from Moody Bible Commentary) For more information about the work of Care Net, click here. Chris Fabry Live is listener-supported. To support the program, click here.Become a Back Fence Partner: https://moodyradio.org/donateto/chrisfabrylive/partnersSee omnystudio.com/listener for privacy information.

Scripture Reading: 2 Samuel 12:26-31 With the daily reports of warfare in almost every corner of the world, we may not expect or desire to come to the Bible and read about wars.  But the stories of Old Testament Israel are filled with accounts of the fierce fighting between the Israelites and their enemies.  This is especially true of the reign of King David, who was described as a “man of war” (1 Chron 28:3).  2 Samuel 12:26-31 describes the battles between Israel and the Ammonites.  It was the Ammonites that Israel was fighting when David committed his sin of adultery (2 Sam 11:1).  One question for us is this: what are we to learn for our own lives from Old Testament passages like this, recounting the wars of Israel? One truth revealed in this passage is the faithfulness of God to His promises.  He had promised, "By the hand of My servant David I will save My people Israel from the hand of the Philistines and from the hand of all their enemies" (2 Sam 3:18).  God's promises and warnings are all true and utterly reliable.  God's faithfulness to His word is illustrated in this passage. Second, God's holiness and justice are revealed in this passage.  The Ammonites were a detestable, idolatrous people.  Their main god was Molech (or Moloch or Milcom) and people offered their children as sacrifices to this god (Lev 18:21; 20:1-5; 2 Kgs 23:10).  So when the Israelites defeated the Ammonites in war, this was God's judgment on the wickedness of these idolaters.  God used war as an instrument of His justice.  These Old Testament stories have relevance to us in that they reveal attributes of the living God who never changes.  This is the same God who reigns over his world today.  Let us come to know Him and rejoice.

Introduction: Why Should the Old Testament Matter to Me? (Matthew 5:17-20) Because That's Where We Learn About Jesus. (Matt 5:17) John 5:39 – You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me... Luke 24:27 – And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. Because It's Still Relevant. (Matt 5:18) Because You Will Be Evaluated Based On What You Do With It. (Matt 5:19) Romans 8:2-4 – For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. Because Your Salvation Depends On It. (Matt 5:20) Sermon Notes (PDF): BLANKHint: Highlight blanks above for answers! Small Group DiscussionRead Matthew 5:17-20What was your big take-away from this passage / message?Tell of a strange or goofy trend you've heard churches being involved in. Why do churches latch on to such things?What are some things you've heard taught about how Christians should regard the Old Testament? How do these compare with what Jesus said?How do you know what parts of the Old Testament Law were just for Old Testament Israel and what is still relevant for Christians today?In your own words, explain what Jesus meant in Matt 5:20 about how our righteousness “must exceed that of the scribes and Pharisees.” What results if it doesn't?BreakoutPray for one another.

One of Christianity's perennial debates is whether the Church has taken on the role of Old Testament Israel. In this episode, we examine the use of the term “replacement theology,” review historical examples of replacement language, and explore the key issues at the heart of the discussion.Time Stamps:00:00 Intro03:18 Sources that Use Replacement Language10:53 Defining Supercessionism13:22 Punitive Supercessionism16:25 Economic Supercessionism19:26 Structural Supercessionism21:46 Summary of Supercessionism Views23:48 Question 1: With whom did God make the Abrahamic covenant?30:46 Question 2: What are the promises within the Abrahamic covenant?52:48 Question 3: Was the Abrahamic covenant operative during disobedience?59:47 Question 4: When did God stop dealing with Israel as a nation?01:04:35 Summary ThoughtsHelpful Links to Study More:Vlach's Video on the Seed of Abraham: https://www.youtube.com/watch?v=jpne06TuOJIVlach's Article on SupercessionismVlach's Book: Has the Church Replaced Israel?Leave a Review or FollowIf you have found the podcast helpful, consider ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠leaving a review on Itunes⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ or ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠rating it on Spotify⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. You can also find ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Bible Sojourner on Youtube⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Consider passing any episodes you have found helpful to a friend.Visit ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠petergoeman.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ for more information on the podcast or blog.Visit⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ shepherds.edu⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ for more on Shepherds Theological Seminary where Dr. Goeman teaches.⁠The Bible Sojourner Merchandise

Listen along as we begin our series through Exodus. Notes//Quotes: Exodus 1:7-22 Books do not usually begin with the word “And.” But Exodus does, in the Hebrew text, and so do Leviticus and Numbers: the second, third, and fourth books of the Bible. You would not know this from most modern English translations, presumably because it is not considered good literary style to begin a sentence, never mind a whole book, with “And.” In Hebrew, however, although these are clearly whole books in their own right, each of them begins in a way that clearly connects them altogether as part of one long story that began in Genesis and stretches to the borders of the promised land by the end of Numbers. Deuteronomy, however, begins with a fresh telling of the same story and ends where it started, so does not need the connecting and forward-moving opening word “And.” - Chris Wright The Pentateuch as a whole—the Torah—constituted the foundation of Old Testament Israel's faith and identity, and the book of Exodus sets in place some of the largest theological blocks within that foundation. It showed Israel who their God was, who they were as God's people, how God's desire was to dwell in their midst, and how the grace of God was the only guarantee that their journey with God (or rather, God's journey with them) could continue - Chris Wright “Ironically, Genesis presents the mother of all Israelites oppressing an Egyptian slave, while Exodus presents an Egyptian king oppressing Israelites as slaves. To that degree, Sarah foreshadows pharaoh's role, just as Hagar's story prefigures Israel's story” - Victor Hamilton “The pogrom has reached its height. All Egypt has been recruited to destroy the population explosion of the enemy” Brevard Childs The first exodus comes in the midst of a plot that should be familiar to anyone who has read the garden story in Genesis. The people of Israel are fruitful and multiply and fill the land, but the serpent-like king is tricksy, and he attacks the women, with a view to destroying their male descendants. Yet in contrast to the garden story, the women outmaneuver him. - Alastair Roberts The unmissable proclamation heard in the openings of all four gospels, then, is simply this: “God is doing it again!” The God of Abraham is keeping his promise. The God of Moses is confronting the world's pharaohs. The God of the exodus is on the way to save his people. Except that the ultimate confrontation and victory will not come about by God sending plagues upon the Romans but by God the Son becoming the Passover lamb, his flesh broken and his blood shed on the cross for the redemption not only of Israel but of people from all nations who put their trust in him. From this point on, the New Testament is replete with echoes of exodus and new-exodus themes, along with its references to the covenant and law given at Sinai, and the tabernacle - Chris Wright

Today, most 18 year olds could walk into just about any bank and be entrusted with thousands of dollars of credit. We as Americans take debt and its accompanying, exorbitant interest for granted. But this wasn't always the case. Old Testament Israel, the ancient philosophers, the early church, medieval societies, and the reformers all enforced strict prohibitions on any usury, or at the very least, capped interest rates and prohibited their use to exploit the poor. What changed and why? This episode is brought to you by our premier sponsors, Armored republic and Reece fund, as well as our patreon members and donors. You can join our patreon at https://patreon.com/rightresponseministries or you can donate at https://rightresponseministries.com/donate Get your tickets now for our 2025 Conference. Christ Is King: How To Defeat Trash World at ⁠⁠https://rightresponseconference.com⁠⁠ *MINISTRY SPONSORS:* *Private Family Banking* How to Connect with Private Family Banking: 1. FREE 20-MINUTE COURSE HERE: ⁠https://www.canva.com/design/DAF2TQVcA10/WrG1FmoJYp9o9oUcAwKUdA/view⁠ 2. Send an email inquiry to ⁠chuck@privatefamilybanking.com⁠ 3. Receive a FREE e-book entitled "How to Build Multi-Generational Wealth Outside of Wall Street and Avoid the Coming Banking Meltdown", by going to ⁠https://www.protectyourmoneynow.net⁠ 4. Set up a FREE Private Family Banking Discovery call using this ⁠link: https://calendly.com/familybankingnow/30min⁠ 5. For a Multi-Generational Wealth Planning Guide Book for only $4.99, use this link for my affiliate relationship with "Seven Generations Legacy": ⁠https://themoneyadvantage.idevaffiliate.com/13.html⁠ *Reece Fund.* Christian Capital. Boldly Deployed ⁠https://www.reecefund.com/⁠ *Dominion: Wealth Strategists* is a full-service financial planning and wealth management firm dedicated to putting more money in the hands of the church. With an education focused approach, they will help you take dominion over your finances. https://reformed.money/

Send us a textWhat if the true essence of God's promises lies not in a geographical location but in a spiritual transformation? Join us as we unpack the profound themes of idol worship and divine fulfillment in the book of Joshua, questioning the modern Christian fascination with the physical land of Israel. We explore the scriptures that declare God's promises to ancient Israel already fulfilled, and challenge the notion of territorial affiliation, urging believers to focus on spiritual teachings. This episode is an invitation to reconsider what it truly means to be part of God's chosen people beyond ethnic and national boundaries.Throughout our discussion, we turn to the teachings of Paul in Galatians and Romans, revealing that the spiritual essence of being part of Abraham's family transcends ethnicity and rituals. We emphasize inward transformation and spiritual circumcision of the heart as the true markers of Jewish identity in Christ. With insights from Ephesians, we highlight the inclusivity of Christianity, where all believers, regardless of background, are welcomed into the body of Christ as one unified family. The narrative of a spiritual Israel, or new Jerusalem, emerges, underscoring the unity that Christ brings to both Jews and Gentiles.Finally, we reflect on the powerful imagery in 1 Peter 2:9, where all believers are seen as a royal priesthood and chosen generation. We draw parallels between the Old Testament Israel and the New Testament Church, celebrating the dismantling of divisions made possible by Christ's sacrifice. By reexamining the origins of salvation and urging a deeper engagement with scripture, this conversation challenges misconceptions and inspires a renewed understanding of unity in the body of Christ. Listen and discover how spiritual identity transcends physical locations, uniting all believers in a shared spiritual journey.Support the show

Deception is simply taking a piece of the truth, and twisting it. That's what makes it so convincing. It sounds right... sort of. Almost. I believe I first read in one of C.S. Lewis's books, probably in several of them, that evil defines itself by the absence of God, just as darkness defines itself as the absence of light. Satan cannot create anything; all he can do is pervert something that God made, and intended for good.   The introduction of Jonathan Cahn's most recent book, "The Dragon Prophecy," puts this extremely well, so I'm going to just quote him. He writes, "If God is good, then how could there be evil? And if God is evil, then how could God be good? But if God did not create evil, then how could evil exist? Or how could God be God?... If evil was created, it would not be a problem, nor would it be evil. Evil is a problem for the very reason that it was not created. It should not exist, because it was not created, and yet it does. The existence of evil defies the created order. It is not of the creation and thus exists in opposition to the created order. Evil exists in defiance of existence... evil is not simply a force, like that of an earthquake, a hurricane, or a fire. All these bring calamity and destruction. But none would constitute true evil. Serial killers are. Why? The hurricane is an impersonal force. It acts without consciousness, will, choice, volition, or intent. But the serial killer commits his acts with conscious intent, will, an volition--and so is evil. And so evil is not an impersonal force--but a personal one, requiring consciousness, volition, will, and intent. Thus in our search for an answer to evil, we are led to personhood... Evil is an inversion--an inversion of truth, of reality, of existence. Evil is, by nature, inverted and, by nature, inverts. It twists, bends, and turns existence in upon itself. It exists as anti-existence. Its being is anti-being, and its nature, anti-nature. It is a negation and therefore seeks to negate, a nullification that exists to nullify. It has no true, ultimate, or absolute existence and therefore acts to bring that which exists into non-existence... Possessing no absolute or true existence of its own, evil is, as well, by nature, parasitic... Evil must use the good. And so though good can exist without evil, evil cannot exist without good. Truth can exist without falsehood, but falsehood cannot exist without truth. Laws can exist without crimes, marriage without adultery, and life without murder. But crimes cannot exist without laws, adultery without marriage, nor murder exist without life. Destruction requires structure, immorality requires morality, and sin requires the holy. The good is primary. Evil is the parasitic inversion of the good. And so the existence of evil inadvertently testifies not against the existence of the good--but for it. It bears witness, unwillingly, to the existence of the good--the existence of God" (9-10). So if evil itself is an inversion of something created to be good, then nearly everything God created for our pleasure and enjoyment can also become evil... but because it contains the seeds of something that was originally good, Satan can also use that kernel of goodness, or truth, to convince us that the twisted version is actually good and true, too... and if we don't know the truth well enough to tell the difference, we'll fall for it.  The Syncretism Trend According to Dr George Barna's research with the Cultural Research Center at Arizona Christian University, the dominant worldview of Americans (92%) now is syncretism (https://www.arizonachristian.edu/wp-content/uploads/2024/04/CRC-Release-AWVI-2-April-23-2024.pdf): that is, an amalgamation of disparate and contradictory beliefs, pulled from multiple religious or philosophical ideologies, according to an individual's personal inclinations and emotions. Syncretism is therefore not a single worldview, but a mishmash of beliefs--hence the common phrase, "your truth" and "my truth." The implication is that these can be mutually exclusive, without any logical contradiction. This strategy of Satan's is nothing new. He is a liar and the father of lies by nature (John 8:44). He sticks with this approach because it works.  Syncretism in the Old Testament Syncretism has  been around since the days of the Old Testament, and was the main reason why the Israelites couldn't seem to stay on the "blessing" side of God's covenant (Deuteronomy 28). Literally the first of the Ten Commandments was "You shall have no other gods before Me" (Ex 20:3)--and al, the Hebrew word translated "before", also means "by" or "beside." So God wasn't saying they simply had to worship Him the most, but it was okay if they occasionally sacrificed to Baal or Molech or Asherah--so long as He was the most important. No; they were to have no other gods besides Him. Period. The entire Old Testament history is a cycle of the Israelites' disobedience of this one commandment. The first example after the Ten Commandments were given is the golden calf that Aaron made with the spoils from Egypt while Moses was up on the mountain receiving God's law (Ex 32). These Israelites had spent their entire lives in Egypt, where a pantheon of gods were worshipped (many of whom God specifically humiliated by the plagues chosen to eventually force Pharaoh to let them go). When they made the golden calf, the Israelites declared that this was God--the One who had delivered them from Egypt (Ex 32:4). So they weren't exactly abandoning Yahweh for some other god; rather, they were mixing Him with the gods they had grown up with. Then, the Israelites tended to mix worship of Yahweh with worship of the gods of neighboring nations, even before they ever got to the Promised Land. Israel's enemies feared God, and one of them (King Balak of Moab) sent for Balaam, a local seer, to curse Israel (Numbers 22-24). God wouldn't allow Balaam to curse Israel, but Balaam wanted Balak's money... so instead, he told Balak how to get the Israelites to curse themselves, by placing themselves on the "cursing" side of God's covenant (Deuteronomy 28). Numbers 25 shows the result: the Moabite harlots used sex to entice the men of Israel into idolatry. The issue in this case wasn't so much the sex, as it was that sex was used in worship of false gods.  The cycle repeats throughout the Old Testament: Israel falls into idolatry, they fall under the 'cursing' side of God's covenant as a result (bringing themselves out from under His protection, and subject to Satan's machinations), they get oppressed by their enemies, they cry out to God, and God delivers them. They renew their vows to and worship of the One True God in varying degrees, but then they forget again, fall into idolatry, and the cycle repeats. God had laid out very clearly that they would be blessed if they followed His laws, and cursed if they didn't (Deut 28), and the very first commandment was no gods before Him. It was the first for a reason: God knows that we were made to worship something, and we treasure what we worship. "Where your treasure is, there will your heart be also" (Matt 6:21), and our hearts guide the course of our lives (Prov 4:23).  Eventually Israel split into two kingdoms (Northern and Southern, or Israel and Judah) over this very issue. Most of the subsequent kings of both nations perpetuated idolatry, though a few tried to purge the nation of idolatry to varying degrees, and enjoyed the 'blessing' side of the covenant for a time as a result (Deut 28). But God sent prophet after prophet to the Northern and Southern nations (writers of most of the major and minor prophetic books of the Old Testament), warning them of impending destruction if they did not repent of their idolatry. They ignored the warning, and eventually both nations were taken into captivity because of their idolatry: Israel to Assyria and Judah to Babylon. (Though of course, God was not done with Israel, and His promises to them still stand--Ezekiel 37 prophesied their restoration to their own land as a resurrection of dry bones, which miraculously took place on May 14, 1948. And the nation of Israel takes center stage throughout most of the book of Revelation, from chapter 5 on.)  Syncretism in the New Testament  Syncretism was around during the time of the early church, too, particularly in Paul's ministry. God sent him as the apostle to the Gentiles, who practiced varying forms of pagan beliefs already. They attempted to mix Jesus with these beliefs, until Paul's preaching convicted them to follow Jesus only, burning their books of magic arts and getting rid of their idols of Greek and Roman gods (Acts 19:11-20--which turned into a big riot in the city, v 21-41). Paul described the end times as being a time of "unrighteous deception among those who perish" (2 Thess 2:10), so we can expect that as we approach that day, this will only increase. Jesus told us that in the last days, "if possible, even the elect" would be deceived (Matt 24:24). The Greek work for deception in these verses is planao, and it means "to lead away from the truth, to lead into error." This inherently means that there is such a thing as truth. If you believe something contradictory to that truth, that is deception. We're living in an age that largely borrows from postmodernism as part of the syncretic worldview. According to the Encyclopedia Britannica, "Postmodernists deny that there are aspects of reality that are objective; that there are statements about reality that are objectively true or false; that it is possible to have knowledge of such statements (objective knowledge); that it is possible for human beings to know some things with certainty; and that there are objective, or absolute, moral values." Holders of this worldview are therefore confused about even observable or mathematical truths, let alone those that are not observable (such as whether or not there is a God, and if there is, how many, and which one, how do we get to Him, etc). So before we even approach the topic of how to avoid being deceived, we have to establish that there is such a thing as objective truth. If there isn't, then there is no such thing as deception, either, since deception derives its definition from truth (just as darkness derives its definition from light, by the absence of it). What Is Truth (i.e. Is There Such A Thing As Objective Reality?) The best argument I've heard on the topic of whether or not there is an objective reality comes from Dr Jason Lisle's "The Ultimate Proof of Creation" (which is a book, but here is his lecture on the argument https://www.youtube.com/watch?v=aQ_UxcV-xcM). While there is an abundance of apologetic evidence for the scientific and historical accuracy of scripture (here's the first in an apologetics series I did on the subject, https://www.drlaurendeville.com/anthropic-fine-tuning/), Lisle points out that none of these arguments can be definitive, because someone who holds a different worldview can simply invoke a "rescuing device" to explain away any evidence that seems to contradict his own position. We all do this, and it's not necessarily a bad thing--for example, if someone points out an apparent contradiction in scripture, my first reaction isn't, "Oh, I guess the Bible is wrong!" Rather, I assume there's additional information I don't happen to know about yet, which resolves the apparent contradiction, and then I go look for it. Even if I can't find it at the time, I am still certain it exists, and someone will find it eventually. That's a rescuing device, to preserve an otherwise deeply held worldview without logical contradiction. The real key to establishing which worldview is correct lies in that last statement: "without logical contradiction." There are laws that govern the way the world and the universe works--laws that we all have to believe in and abide by in order to know anything at all. C.S. Lewis expounded on this concept in "Mere Christianity" (https://www.authorcagray.com/posts/mere-christianity/) with respect to morality, in particular--the idea that we all know that there are universal laws of decency and conduct, and we further know that we don't live up to them. But, that being the case, who made those laws? Where did they come from? He argues that their very existence necessitates a lawgiver. Lisle takes this argument further--the existence of non-moral rules that govern how the material world works, such as the laws of logic, and principles of math and science, are the presuppositions upon which all knowledge is based. Everyone has to abide by these, no matter what their worldview is, or it would be impossible to know anything at all. But who made those rules? Where did they come from? Why does math work? Why do we all assume the laws of logic in order to have a coherent conversation? This, too, necessitates a creator. Many who abide by laws of math, science, and logic (and morality, for that matter) don't happen to have a theistic worldview, but that in and of itself is a logical inconsistency; they can't account for those rules in their worldviews at all. They have to borrow from the theistic worldview in order to make any of their other arguments.  This is the very place where postmodernism diverges, though. If there is no objective reality, then knowledge of any kind doesn't exist. Most of those who hold this worldview at least believe in morality of some kind. Lewis's argument might be most relevant here--you'll never get someone persuaded by postmodernism and religious syncretism to argue that murder, or genocide, or racism are fine, for example. They know these are wrong because they "feel" them to be wrong--and they're not just wrong for them, they're wrong for everyone. Now we have at least one absolute... which necessitates a lawgiver not only for morality, but also for at least one logical law: that of non-contradiction. This already establishes the existence of an objective reality. If there is an objective reality, then necessarily, some statements about it must be true while others must be false. The world is round and not flat, for example. If a world exists at all, both things cannot be true about it at the same time and in the same way, simultaneously--that would be a logical contradiction. Which Objective Reality Is It? (Can Anybody Know?) If some objective reality does in fact exist, how do we know which one it is? How do we know that our senses are reliable, first of all, and that we're not living in a simulation a la "The Matrix," for instance--one in which the laws of morality, logic, math, and science are simply foundational to the code? This argument goes back to Descartes, who concluded that at the very least, he must exist after some fashion, because his consciousness told him he must. C.S. Lewis in "Mere Christianity" used a similar line of reasoning, arguing that if there were a deeper reality, one that created this reality, we couldn't possibly find out anything about it through our five senses. Of course we couldn't; those senses are of the physical world, and can thus only give us information about the physical world. Our consciousness, however, has no identifiable physical reality. (To this day, science cannot explain what consciousness actually is - https://www.drlaurendeville.com/electromagnetism-vital-force/.) So Lewis argues that, if there were anything knowable about the world beyond our own, the only place where we might possibly expect to find clues about it would be in our own consciousness. And there, in fact, we do find such clues: specifically, we all have a sense of right and wrong. While we might quibble about the details therein--someone might say that under such and such a condition, killing someone is not murder, for example--no one will seriously argue that murder is morally fine. One might have different rules surrounding the morals of sex, but nobody is going to say you can just have any person you like anytime you like. This establishes several things, according to his argument: the existence of a moral law outside of our reality, of how we ought to behave (even though we know we don't, or at least not always, and certainly not perfectly), which necessitates the implied existence of a law-giver. The very fact that we do not keep the law (even though we know we should) is the whole point of the law of the Old Testament, too (Romans 7)--but even those who didn't know the Old Testament were aware of the moral law to this extent, so that no one is without excuse (Romans 1:18-2:16). Once we know that there is a moral law, and that we're incapable of keeping it on our own, that narrows down the possible religions considerably. We must choose one that hinges on the concept of grace, not works. There is literally only one of those. (More on that in this podcast: https://www.drlaurendeville.com/relational-apologetics/). That's why we call Christianity the gospel, which means good news: the good news is that, while you can't make yourself righteous no matter how hard you try, you don't have to make yourself righteous because Jesus did it for you. All you have to do is accept what He did on your behalf. Once you've gotten to this place, now all the scientific apologetics (start here: https://www.drlaurendeville.com/anthropic-fine-tuning/) can fall into their proper place: as corroborating evidence for the Bible. But the Bible has to be philosophically established as authoritative first. Once we've established that the Bible is truth (John 17:17, Psa 25:5, Psa 91:4, Psa 96:13, 100:5, 117:2, 119:142, 151, 160; 138:2, Prov 3:3, Col 1:5), we've got to learn what it says--well enough that Satan can't take it out of context and feed it back to us, or add a tiny bit to it to change the meaning. That's exactly how he works, though. He even tried that with Jesus (Luke 4:1-13). Fortunately Jesus was the Word made flesh (John 1:14), so He didn't fall for it... but the less we actually know the scripture, the more vulnerable we'll be to this strategy. Knowing the Truth Well Jesus warned us that as the last days approach, Satan will double down on this strategy: that false prophets will rise up and deceive many (Matt 24:11), claiming to be Jesus returned (Mark 13:6), some with signs and wonders. At the same time, Revelation suggests that in the last days, the church will become apathetic, so prosperous materially that we will be unaware of our spiritual emptiness (Rev 3:14-22). (This sounds a lot like the seeds choked by thorns in Jesus' parable of the sower: the seed is choked by "the cares of this world and the deceitfulness of riches, and he becomes unfruitful", Matt 13:22). Peter tells us that "scoffers will come in the last days, walking according to their own lusts, and saying, 'Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation.'" (2 Peter 3:3-4). Paul tells us that the last days will be accompanied by a great "falling away" (2 Thess 2:3). Deception comes in many forms, but one thing they all have in common is that they act almost like a vaccine against the truth. There's just enough truth to them, mixed with a lot of untruth, that it's hard to tease apart the good from the bad. In that way, they can deceive "even the elect, if possible" (Matt 24:24, Mark 13:22). We protect against this, in a nutshell, by knowing the truth really, really well. This is the way bankers are trained to recognize counterfeit money: they don't study every possible counterfeit (there will always be a new one). Rather, they learn what the real thing looks like so well that they'll know when something seems off, even if they can't articulate what it is. In the same way, we're to renew our minds with the Word (Romans 12:2); that's how we will recognize truth from lies. Otherwise, it's all too easy for Satan to take a sliver of truth, mix it with a lie, and so deceive us. An Old Testament example of this is found in 2 Kings 18. The back story: in Numbers 21:6-9, the people had sinned, had come out from under the protection of God's covenant, and were dying from bites from poisonous snakes. God commanded Moses to make a bronze serpent on a pole, and told the people that if they would only look at the serpent, they would be healed. We know with hindsight that this was a type and shadow of Jesus, who was made sin for us, and became our substitutionary sacrifice ("by His stripes, we are healed," Isaiah 53:5). But the Jews didn't realize that; all they knew was that God ordained healing through looking at the pole, so the pole became a symbol of deliverance. But over the centuries, they made looking at the pole into a formula: the shadow without the substance of Jesus behind it. It became an idol, which they called Nehushtan. Back to 2 Kings 18, centuries later: verse 4 tells us that King Hezekiah had torn down the high places and broke Nehushtan in pieces. Later in the chapter, Judah is threatened with destruction by a messenger from the King of Assyria, Rabshakeh. This would have been especially terrifying, since Israel (by this point they has become two nations, Israel and Judah) had already been carried into captivity by Assyria, in punishment for the fact that the people kept falling into idolatry and had forsaken God. So when Rabshakeh threatened the people with destruction, he said, "You broke down God's symbols of worship! Why would He come through for you?" (2 Kings 18:22). The people of Judah had to know God and His word well enough to know that what Hezekiah did was actually right in God's eyes (2 Kings 18:5-7). God had originally ordained the serpent on the pole, yes, but the people had made it into an idol, which broke the first of the Ten Commandments. Hezekiah's actions had placed the Jews on the right side of God's covenant (Deut 28), so they, unlike their sister nation of Israel, could trust that God would come through for them. But if the people had not understood all the back story, they might easily have believed Rabshakeh's taunts. They could have lost faith that God would come through for them, convinced that they would go the way of Israel before them, and turned against Hezekiah, thinking he'd brought them out from under God's protection. This is how the enemy works. The serpent is subtle and cunning (Gen 3:1, 2 Cor 11:3-4). Satan tried to deceive Jesus not even by misquoting scripture, just by quoting it out of context (Matt 4:6). This happens to us today all the time. One common example is the teaching that God causes or (directly) allows sickness in order to discipline us, or to teach us something, or for the "greater good". This sounds so spiritual, and a host of out of context scriptures even seem to back it up--yet Deut 28 makes it clear that sickness is always considered a curse. Jesus became a curse for us and redeemed us from the curse (Gal 3:13-14), and even before that, He healed all who came to Him (Matt 15:30, Matt 4:23-24, Matt 8:16, Matt 9:35, Matt 10:1, Matt 12:15, Matt 15:30, Luke 4:40, Luke 10:9). Jesus He was a perfect representation of the Father (John 5:19, 5:30, 8:28, 12:49). So this cannot be right. He may take what the enemy meant for evil and turn it for good (Gen 50:20), but that doesn't mean He caused the evil in the first place. Not even close. (For more on this, see https://www.drlaurendeville.com/why-bad-things-happen-from-a-biblical-perspective/). Truth is the foundation of the spiritual armor (Eph 6:14)--it must go on first, before anything else. The Bible can testify to us that not only is the Word truth, but God is the God of truth (Isa 65:16), that Jesus is the truth (John 14:6). Only knowing the truth will make us free (John 8:32). If we focus on knowing the truth, we will recognize deception. It's important to also rely upon the Holy Spirit, the Spirit of truth (John 14:17, 15:26, 16:13, 1 John 5:6), to guide us, rather than on our own understanding (Prov 3:5-6), or the wisdom of the world (1 Cor 1:20-2:7), or any other spirit besides the Holy Spirit. The world is confused about what truth is (John 18:37-38) because they don't hear His voice--but we do. This shouldn't be a problem for us.  Cross-Reference What You Hear Along those lines, just because we hear a doctrine preached from the pulpit doesn't mean it's so. It's our responsibility to be like the Bereans in Acts 17--when Paul and Silas preached the word to them there, Luke writes of them, "These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so. Therefore many of them believed" (Acts 17:11). They didn't just take Paul and Silas's word for it; they went straight to the source text to confirm it. Paul later wrote to the Galatians, "even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed" (Gal 1:8-9). He repeats himself, because this is so important. Forget him--even if an angel preaches it, let him be accursed! We are not to blindly follow any person simply because of his or her authority. (We're to respect authority of all kinds, Romans 13:1-7--that's a different issue. But when what someone in authority says comes in conflict with God's word, we obviously go with God's word, Acts 4:19). There are plenty of warnings about false teachers in scripture (though one important note here--there's a difference between a false teacher, and a good person doing his or her best who is simply flawed. None of us is going to get everything right. This is the reason why James says that not many should become teachers, as they will "receive a stricter judgment. For we all stumble in many things," James 3:1-2.)  A false teacher, though, is one who will distort the truth (Acts 20:29-30, 2 Peter 3:16), by mixing it with myths/fables (Titus 1:14) or "merely human commands" (Matthew 16:1-12) or the traditions of men (such as forbidding to marry, abstaining from certain foods, 1 Tim 4:3), according to the principles of the world (Col 2:4-8). They will pretend to be godly or moral, though (2 Cor 11:13-15, 2 Tim 6:5)--so we must use discernment. There are a few criteria we're given to distinguish a false teacher from just a flawed human being, in process like the rest of us: Anyone who denies that Jesus is the Christ is a false teacher (1 John 2:22-23, 4:2-3) Some may lie intentionally for their own gain (Deut 18:20, Ezekiel 13:9, Jer 14:14, Jer 23:16, Titus 1:10-11) or in hypocrisy (1 Tim 4:2-5), using "godliness" as a means of their own selfish gain. Others may be so blind that they truly believe they are doing God a favor in persecuting His true followers (John 16:2). Romans 16:18: Paul said in this verse that these individuals use good words and fair speeches and deceive the hearts of the simple. This means that they flatter people (2 Timothy 4:3) and appeal to the same selfish desires that they themselves have, to draw people after themselves (Acts 20:30). We can't judge another person's motives (Matthew 7:1-3), but we can, and should, judge the fruit of their lives and ministries (Matthew 7:15-20, 1 John 3:7-9). There are many who claim to be believers but aren't (Matthew 7:21-23) and they'll be among us until the end of the age, when God will finally separate them out (Matthew 13:24-30). Truth, "Signs," and Our Emotions We are the gatekeepers of our hearts (Prov 4:23), and have to guard its boundaries, careful of what we allow in. I always thought the parable of wheat and tares (Matthew 13:24-30) only referred to evil people sown amongst the good people of the church. But what if it also means good and bad ideas from good and bad spirits within a given individual-- in other words, we can bear good fruit and bad fruit from different 'trees' even within our own hearts? This might be why Jesus could tell Peter "get behind me Satan" (Matt 16:23) and James and John, "you don't know what spirit you are of" (Luke 9:55), but the men themselves were still His. This also probably goes along with the Parable of the Sower (Matt 13:3-15)... the 'tares' we allow into our own hearts are part of what can choke the word and render it unfruitful. Truth of course must correspond to an accurate description of reality (Gen 42:16)--which should negate any postmodernist philosophy, or syncretism, blending contradictory descriptions of reality. Once we know the truth, we are to continue in what we were taught (Col 2:6-7, 1 John 2:24), not mix a little Christianity with a little of some other contrary message. Paul rails against this practice in many of his letters. In 2 Cor 11:3-4, Paul is angry that the Corinthians' minds may be corrupted so that they receive the one preaching a different Jesus or gospel from the one he preached. In Galatians 1:6-9, as mentioned earlier, the Galatians are falling prey to a perverted gospel, and Paul curses those who preach such a gospel. In Eph 4:14, he writes that only "children" in Christ are tossed about by every wind and wave of doctrine, taken in by trickery and craftiness and deceit. We're supposed to guard against not just what we hear from other humans, but to test what the spirits say too--hence Paul's angel comment (Gal 1:8-9). John also tells us, "do not believe every spirit, but test the spirits, whether they are of God" (1 John 4:1). In a lot of denominational churches that don't believe in the supernatural gifts of the spirit (1 Cor 12), this may not come up much. But in those that do, or for individuals who might ascribe to varieties of syncretism (believing in "signs from the universe" if they seem especially coincidental, perhaps), this will become important. Just because a prophet seems to be speaking from a supernatural source doesn't mean what they're saying is from God. It might be, but we have to test it. Just because an idea out of left field pops into our minds doesn't mean it was the Holy Spirit who put it there. Just because a black crow perches on a tree doesn't mean it's an omen foreshadowing our future. Just because we see the same state license plate on every car doesn't mean God is telling us to move there, etc. Solomon writes, “A simple man believes anything, but a prudent man gives thought to his steps” (Prov 14:15). Elsewhere "simple" is used as a synonym for "fool" (Prov 7:7, 8:5, 9:13). We have to remember that the physical world is a battleground. Until the earth lease is up, Satan is still technically the god of this world (2 Cor 4:4). So God can send us signs in the physical realm, yes--but so can Satan. God can whisper thoughts to our minds--but so can Satan (in fact, this is his primary tactic, 2 Cor 10:3-6). Peter writes that the scriptures are a "more sure word of prophecy" even than hearing an audible voice from heaven (2 Peter 1:19-21), probably for this exact reason: anything using the physical realm has the potential to be counterfeited. That doesn't mean God can't use physical means to communicate with us, but it's clear that the primary means He uses for His own are the scriptures, and the Holy Spirit (John 14:17, 26), who also often speaks to us by bringing the scriptures we know to our remembrance. He also will speak through the prophets (1 Cor 12:1-11), dreams and visions (Acts 2:17-18), but we have to check all of this against the Word. Scripture will divide between soul and spirit (what originates with us vs Him, Hebrews 4:12), as well as what might originate with a malevolent spirit sent to lead us astray. David tells us it's the scriptures that make the simple wise: "The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple" (Psalm 19:7). What if an idea comes to us as an idea, a dream, a vision, a prophecy, or a "synchronicity" moment that seems supernatural, and it's something that isn't addressed in scripture at all, though? How do we know if it's from God, from us, or from the enemy then? The first thing to check there is whether or not the message is consistent with God's character. Jesus said we can ask anything in His name and He will give it to us (John 14:14). What's in God's name (https://www.drlaurendeville.com/names-of-lord-psalm-9-9-10-meditation/)? He is Jehovah Nissi (the Lord my Banner), Jehovah-Raah (the Lord my Shepherd), Jehovah Rapha (the Lord that Heals), Jehovah Shammah (the Lord is There), Jehovah Tsidkenu (the Lord our Righteousness), Jehovah Mekoddishkem (the Lord who Sanctifies You), Jehovah Jireh (the Lord who Provides), Jehovah Shalom (the Lord is Peace), Jehovah Sabaoth (the Lord of Hosts).  The next thing to check is the fruit that message produces (Gal 5:19-23, Romans 8:6-8). God won't lead us into anything producing negative fruit--if the fruit is bad, it's from the flesh or the enemy, and not the Spirit. If it passes those tests, though, then as we continue to pray about the message (dream, vision, prophecy, idea, etc) then it's also biblical for us to ask for additional confirmations of the message--Paul says in 2 Cor 13:1 that every word should be established by two or three witnesses. If the message is from God, He'll make sure you know it. His Spirit guides us into all truth (John 16:13). And as you continue to seek Him and pray about it, peace (a fruit of the Spirit) should grow, confirming that the message comes from God (Col 3:15). Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

This week, Dennis Allan talks through the ways Jesus' "city on a hill" language has been co-opted by American political leaders, both Democrats and Republicans, to ascribe to America a divinely mandated role in the world similar to Old Testament Israel. But, Jesus wasn't talking about Israel, and he certainly wasn't talking about any modern nation-state, including America. He was talking to His closest followers, the disciples, about their individual and communal lives. He was talking about how they were to live out their faith in a way that every person could see. He was inviting them to live distinctive, counter-cultural, revolutionary lives rooted in the Kingdom's subversive ethics outlined in the Sermon on the Mount. We must never ascribe to America (or its political leaders) divine mandate Jesus never gave to it. Instead, it's the church who is now supposed to be like a "city on a hill" for all the world to see because Jesus is the hope of the world, not America.

https://www.maynardvillefellowship.com/wp-content/uploads/2024/10/Carr-10-20-24.mp3 What is the nature of the promises to Old Testament Israel with regard to their city and temple? Many mistakenly apply these promises to the “end times”, but pastor Carr shows in this sermon why these promises were fulfilled initially in Zechariah's time and finally in Christ.

In today's show Dr. Anders responds to questions about: Just war and the morality of soldiership, the moral obligation to take a treatment, Israel today vs. Old Testament Israel and more.

In today's show Dr. Anders responds to questions about: Just war and the morality of soldiership, the moral obligation to take a treatment, Israel today vs. Old Testament Israel and more.

If God commanded Old Testament Israel to observe the Sabbath day on Saturday, why on earth do Christians worship on Sunday? If you find benefit from these devotions we'd encourage you to support our ministry. You can donate by visiting: https://peacedevotions.com/donate Connect with us on social media: Facebook: https://www.facebook.com/PeaceDevotions/ Website: https://peacedevotions.com/ YouTube: https://www.youtube.com/channel/UC2pFo5lJV46gKmztGwnT3vA Twitter: https://twitter.com/peacedevotions Instagram: https://www.instagram.com/peace_devotions/ Email List: https://peacedevotions.com/email --- Support this podcast: https://podcasters.spotify.com/pod/show/peace-devotions/support

In a society often characterized by distance, isolation, and indifference, hospitality stands as a beacon of warmth, love, and hope. From the Old Testament Israel to the early church, hospitality has been a cornerstone of faith and the strategy for advancing the frontlines of the Kingdom. Join us as we delve into biblical narratives highlighting hospitality's significance and how it can transform our lives and communities. To support this ministry, visit www.waynesborofm.com/give  

The Bible is anything but clear when it comes to God. Within the text, God is not a consistent and defined character, and after thousands of years of debate and interpretation, God is no less a mystery today. In this episode, one of my favorite Biblical scholars, Dr. Rolf Jacobson joins me to discuss the character of God in the first 11 chapters of Genesis and how the stories of Creation and the crisis of sin give a narrative account of the human predicament before a loving God. If you enjoy the conversation, go grab the entire series now and join our upcoming live Q&A sessions where we walk through the entire Biblical story, asking the question of God. PS, it is donation-based, including 0, :) WATCH THE CONVERSATION HERE ON YOUTUBE Dr. Rolf A. Jacobson is the Professor of Old Testament and the Alvin N. Rogness Chair of Scripture, Theology, and Ministry at Luther Seminary. Known for his humor and faithful biblical interpretation, Jacobson is an in-demand preacher and teacher. With Craig Koester, he developed and supports the Narrative Lectionary. He enjoys collaborating with other teachers and pastors. His collaborative projects include The Book of Psalms (NICOT; with Beth Tanner and Nancy deClaissé-Walford), Invitation to the Psalms (with Karl Jacobson), Crazy Talk: A Not-So-Stuffy Dictionary of Theological Terms (with five fellow Luther Seminary graduates), and Crazy Book: A Not-So-Stuffy Dictionary of Biblical Terms(with Hans Wiersma and Karl Jacobson). He is also the author of The Homebrewed Christianity Guide to the Old Testament: Israel's In-Your-Face, Holy God. His scholarly interests include the Psalms, prophets, biblical theology, biblical narrative, and preaching the Old Testament. His voice can be heard on two weekly preaching podcasts, “Sermon Brainwave” and “The Narrative Lectionary,” as well as singing the high lonesome with a Lutheran bluegrass band, “The Fleshpots of Egypt.” A childhood cancer survivor, he is a double, above-the-knee amputee who generally wears a bicycle and a smile. He lives in St. Paul, Minnesota, with his beloved wife Amy, their children Ingrid and Gunnar, and a cat who thinks he is a dog. He is a loyal friend, a lifelong sufferer of Minnesota sports, and a committed board-game geek The God of the Bible (an Open Online Class) Are you ready to unravel the enigmas of the divine? Or perhaps, just revel in the glorious complexity that is the God of the Bible? Join Dr. Rolf Jacobson and Dr. Tripp Fuller for an online class that's sarcastically (or is it?) titled, "The God of the Bible: An Absolutely Clear and Final Guide to Ultimate Mystery." Because if there's one thing we can all agree on, it's that the nature, character, and vision of the God of the Bible are anything but simple! This class will take you on an unforgettable journey through the Biblical narrative, from Creation to Consummation. Our mission? To present the nature, character, and vision of the God of the Bible. Our method? Overcoming the hesitations of (post)modern, critical scholarship to highlight the aesthetic power of the divine as revealed in scripture. ASYNCHRONOUS CLASS: You can participate fully without being present at any specific time. Replays are available on the Class Resource Page. Previous Episodes with Dr. Jacobson Five Offensive Things… you learn in Seminary The Five Most Offensive Bible Things… you Learn in Seminary Israel's In-Your-Face, Holy God Join my Substack - Process This! Join our upcoming class - THE GOD OF THE BIBLE: An Absolutely Clear and Final Guide to Ultimate Mystery ;) Come to THEOLOGY BEER CAMP. Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

Confessing the Faith Conference – April 2024 recordings: https://www.confessingthefaith.ca/2024 Submit your own question and see previous topics: https://www.freegrace.ca/ask-fgbc-anythingThere is an option to do it anonymously. Videos are available on SermonAudio, Youtube and Facebook.Transcripts are available in our blog: https://www.freegrace.ca/blogPlease like & share on our social media profiles as well to get the word out and distribute further.

OPENING ILLUSTRATION: Let me ask you to do a little math… Everyone divide 1 by 3. What's the answer? .3 repeating, right? Now, what's .3 repeating times 3? It's not 1! It's .9 repeating. Somewhere we lose .1 repeating… [mind blown]. Math doesn't work! this is why bridges fall down eventually! Lol… Have you ever discovered that something you believed your whole life was wrong? like Math… ;) I know you've felt this before -I've had friends who found out the people they thought were their birth parents had adopted them -I've seen families torn apart finding out that the person who was supposed to be faithful had a secret life It's almost never good when you discover that what you've believed was wrong… Today, I want to take you into a struggle I had with this, and then walk you through my study in the story of God to find a way out of it.. To start, we have to go back into the story of God back to a prophet Isaiah. When we covered Isaiah, I mostly told you about how his prophecy impacted me and brought me back to God… Isaiah was prophesying right before the fall of the Southern Kingdom into the hands of the Babylonians… b One of the key themes in Isaiah is what scholars have called the “Servant Songs” (Song 1 - 42:1-4; Song 2 - 49:1-6; Song 3 - 50:4-9; and Song 4 - 52:13-53:12.) b Christians say the Suffering servant in Isaiah is Jesus… If you've been a Christian for a long time, you've probably heard a sermon on some of these verses about Jesus… Except, the Suffering Servant isn't a person, it's the nation of Israel… ILLUSTRATION: Heard Rabbi's say this and thought they couldn't be right, I've read these passages over and over again, listened to pastors preach on it and never heard one of them once say that it's not referring to Jesus but Israel. The problem is, their right - Isaiah clearly identifies the suffering servant as Israel. I'm not going to read these all, but I will show you quickly on the screen that this is the case… [Anthony, can you get these references all on one screen] Isaiah 41:8-9 (NIV):"But you, Israel, my servant, Jacob, whom I have chosen…I said, ‘You are my servant'; I have chosen you and have not rejected you." Isaiah 44:1-2 (NIV):"But now listen, Jacob, my servant, Israel, whom I have chosen…” Isaiah 44:21 (NIV):"Remember these things, Jacob, for you, Israel, are my servant. I have made you, you are my servant…” Isaiah 45:4 (NIV):"For the sake of Jacob my servant, of Israel my chosen…” Isaiah 48:20 (NIV):“…'The Lord has redeemed his servant Jacob.'" Isaiah 49:3 (NIV):"He said to me, 'You are my servant, Israel, in whom I will display my splendor.'" Here's the problem… The prophecies about the suffering servant are some of the clearest prophecies of what Jesus would do & He fulfills them… b If the prophecies are talking about Israel (Jacob) and not Jesus then what do we do? Look, let me set this straight - even if these prophecies were not directly about Jesus, it would be ok, wouldn't be the end of faith in Him, but would be difficult… Let me read something to you that on first blush will seem innocuous: John 15:1-4 “I am the true vine, and my Father is the gardener. 2 He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes[a] so that it will be even more fruitful. b Jesus says, “I am the true vine" b That's a weird thing to say, why does He say it that way? He could have just said “I am the vine” and not have to qualify His metaphor… To answer, we have to go back to the OT and to Isaiah… Isaiah 5:7 7 The vineyard of the Lord Almighty is the nation of Israel, and the people of Judah are the vines he delighted in. And he looked for justice, but saw bloodshed; for righteousness, but heard cries of distress. Or Jeremiah 2:21 [God speaking of Israel] I had planted you like a choice vine of sound and reliable stock. How then did you turn against me into a corrupt, wild vine? b In the Old Testament Israel was called “the vine” and now Jesus is saying, “I am the True Vine…” b Jesus is saying He is replacing Israel as the vine… b But what about Israel is He replacing? We've been in the story of God for a long time now, and have covered a lot of ground… Do you remember the promise that God made to Abraham, Isaac, and Jacob? "through your offspring all nations on earth will be blessed" b Israel was meant to be a blessing that would bring relationship with God back to all nations… and they failed… -Instead in the Story of God, we see them bringing division, war, pain, selfishness, and idolatry (with little moments of blessing) It's not their fault, not sure any group of people could do it, I actually think that was God's point, to show us “this” had to be the way… Jesus is the new Israel - He comes to redo their story and become the blessing… b Let me show you… Jesus will start His ministry by being baptized… he even says… Matthew 3:15 15 Jesus replied, “Let it be so now; it is proper for us to do this tho fulfill all righteousness.” Then John consented. b John's baptism was a baptism for forgiveness of sin and repentance (Mark 1:4). Jesus is being baptized not for sin and repentance, but because Israel began in a baptism of the red sea… b Jesus gets baptized, immediately goes into the desert and is tempted by the devil for 40 days (1 day for each year the Israelites were in the desert). b I believe the righteousness He's fulfilling is redoing Israel's story… He is redeeming their failure to follow God b As a matter of fact, Jesus does a TON of things Israel does or that happen in Israel's History… [Anthony, I will not read all this - will you put a caption for people to take a picture and schedule to post it on FB on Sunday at 1pm as well - I'll reference a few things, but that's it] Jesus does this over and over again: Baptism > Red Sea Crossing Temptation in Desert - Grumbling and abandoning the worship of Yahweh Water to wine > Moses will bring water from a rock Jesus multiplies loaves > Moses gives manna in the desert Jesus is the vine > Israel is the vine Jesus walked on water > Elisha made an axe head float Jesus fed multitudes (both Jews - 5k, and Gentiles - 4k) > Elisha fed 100 (2 Kings 4:42-44) Jesus raises woman's son to life, Jairus' daughter, & Lazarus > Elisha raises Shunammite woman's son Jesus came to serve not be served > Rehoboam - "you'll be my slaves" 12 Disciples > 12 Tribes Jesus heals lepers > Elisha healed Naaman of leprosy Jesus is in a turbulent sea following God's mission asleep in a boat, stands up and rebukes the storm > Jonah in a boat running from God's mission, asleep in the boat, asks to be tossed into the sea Jesus blood and body take becomes the new passover, quotes Moses "this is the blood of the covenant", Jesus will rescue us from the authority we gave over to the enemy "the god of this world" > Passover is given to the Jews as rescue from slavery Jesus goes up on a mountain, his face and clothes become brilliantly white, like light > Moses goes up to meet with God and get the 10 commandments and his face glows Jesus rides into Jerusalem on a Donkey > Solomon rode a donkey to be coronated King b What does all this mean? It means that when we read Isaiah, we are reading a prophecy written hundreds of years before Jesus came into the world that describes Jesus perfectly… b Jesus came to become the blessing to the whole world… A blessing to you… CLOSING: Isaiah 53 I want to close by reading Isaiah 53 to you… Who has believed our message and to whom has the arm of the Lord been revealed? 2 He grew up before him like a tender shoot, and like a root out of dry ground. He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him. 3 He was despised and rejected by mankind, a man of suffering, and familiar with pain. Like one from whom people hide their faces he was despised, and we held him in low esteem. 4 Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted. 5 But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed. 6 We all, like sheep, have gone astray, each of us has turned to our own way; and the Lord has laid on him the iniquity of us all. 7 He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before its shearers is silent, so he did not open his mouth. 8 By oppression[a] and judgment he was taken away. Yet who of his generation protested? For he was cut off from the land of the living; for the transgression of my people he was punished.[b] 9 He was assigned a grave with the wicked, and with the rich in his death, though he had done no violence, nor was any deceit in his mouth. 10 Yet it was the Lord's will to crush him and cause him to suffer, and though the Lord makes[c] his life an offering for sin, he will see his offspring and prolong his days, and the will of the Lord will prosper in his hand. 11 After he has suffered, he will see the light of life[d] and be satisfied[e]; by his knowledge[f] my righteous servant will justify many, and he will bear their iniquities. 12 Therefore I will give him a portion among the great,[g] and he will divide the spoils with the strong,[h] because he poured out his life unto death, and was numbered with the transgressors. For he bore the sin of many, and made intercession for the transgressors.

Psalm 129 addresses 2 groups of people: Israel and those who hate Zion. What of those who stand in the way of ascent? What should the nation do If Israel's enemies assail the peace and livelihood of the land thereby disrupting temple worship? Ps 129 acknowledges the weakness and hardship the nation has endured and lifts a rallying cry of worship inspired by the power and authority of a righteous God to judge His enemies as the hope for His people's endurance. The faith of God's people is strengthened by this worship song and the bigger picture of God's purposes and providence in the story of His people. This is true of Old Testament Israel and the New Testament church. Spurgeon writes: "Persecution is the heirloom of the church.of God and the ensign of the elect ... " he continues ... "The earliest years of Israel and the church of God were spent in trial.. Babes in grace are cradled in opposition. No sooner is the man-child born than the dragon is after it. It is, however, "good tor a man that he bear the yoke of his youth", and he shall see it to be so when in after days he tells the tale.

There are Christians today who say that because Old Testament Israel rejected Jesus as their Messiah, God has canceled His promises to Israel. They say God's promises do not apply to the Israel of today. But is that really what the Bible teaches? That's our topic now, on Foreshadows Report.Learn more about Steve and his books at https://SteveMillerResources.comProduced by Unmutable™

“Take your evil deeds out of my sight; stop doing wrong. Learn to do right; seek justice. Defend the oppressed. . . .” — Isaiah 1:16-17 Justice is an important attribute of God. Justice lies at the heart of God's character. Because God is just, justice is a hallmark of his kingdom. In the Old Testament, God's people Israel were meant to serve as a physical, earthly representation of God's kingdom that would one day fill the whole earth. As a result, we find countless calls for Israel to be a just nation because God is just. Judges were to rule impartially. Neighbors were to treat each other justly. Foreigners were to be treated justly and fairly always (Exodus 22:21; Deuteronomy 24:17-18). But Israel failed again and again to exercise justice. That brought God's discipline on them, and he sent them into exile. However, leading up to and during their exile, God spoke through the prophet Isaiah to urge the people to change their ways. Isaiah also delivered songs of hope and praise describing what the kingdom would look like if the children of God would truly embrace justice in the land. (See Isaiah 2:1-5; 4:2-6; 9:2-7; 11:1-12:6.) The God of the kingdom of heaven is the same God who led Old Testament Israel. His name remains synonymous with justice. And as citizens of God's kingdom, we too are called not only to act justly but also to love justice. We bow before you, Lord and King, to praise you for your justice. Empower us by your Spirit to truly love justice and to live by doing justice in this world. Amen.

Psalm 58 Psalm 58 is another Trouble and Trust Psalm within the series of 8 complaint Psalms from 52-59. Psalm 58 has some of the most difficult Hebrew to understand in the Psalter, both in how specific words should be translated and the understanding of certain phrases. Vivid description of what the wicked are like V. 1-5 The first hard to translate word is in verse 1, translated by the New King James as “silent ones.” It is the Hebrew word elem, and is only found here! In cases like this, we have to be humble as to the meaning of the word, and make sure we make much of how the words around it and the context help us understand what is meant. Instead of living by God's truth about what is right, the wicked people David is referring to think that they are right because they have gotten away with what they have done, and nobody has stopped them. They embraced pragmatism, “the end justifies the means” and did not reallt believe God would hold them to account one day. Psalm 58 has elements of chiastic structure in it. Chiastic structure has parallel words and/or thoughts at the beginning and end, and the verses unfold with parallel thoughts with a middle thought. Notice the progression of wickedness in verse 2 – first wicked plots are made in the head, and then carried out with the hands. According to verse 2, the sinful actions people think are okay because they get away with them are actually wickedness in God's eyes! We need to judge things using His standard of right and wrong, the Holy Bible – First for ourselves, and then as we call the wicked to repentance. Verse 3 goes right along with what David taught in Psalm 51:5 – we all have a sin nature that leads to sin choices early in life. Instead of turning to God, the perpetually wicked keep living in sin. Imprecatory prayer for the destruction of the wicked V. 6-11 A toothless snake or lion can still lash out and try to bite you, but can't do you lasting damage. So David prays that God will de-fang the wicked, make them only able to ‘gum' at the saints instead of devour them! Notice David is turning vengeance over to the Lord, and not taking action himself. The Lord may lead us to fight in a just cause and defend ourselves and others, but Old Testament saints weren't just looking to take matters into their own hands. Interestingly, teeth are featured in almost all the Psalms in the Psalm 52-59 series – 52:2; 53:4; 55:21; 56:1-2; 57:4; 58:6; 59:7,12. What do you think he has in mind by the figures of speech in verse 7? What do you think he has in mind by the figures of speech in verse 7? What do you think he has in mind by the figures of speech in verse 7? Taken together, David is obviously praying for the wicked's plans to be frustrated, his resources wasted, his instruments of harm to be rendered ineffectual, his movements to be stopped in their tracks, and for their judgment to come. Verse 10 reminds us of the difference between the spiritual dispensation we are now living in compared to the age of Old Testament Israel. Israel had physical enemies that would do them harm, and it was a good thing when God gave His people victory over them, and the blood on their feet was the enemy's blood, not their own. During this age of grace, Christians pray for their enemies to find the same salvation in Christ that they have. This is also a good place to say that Baptists have always been right to reject the idea of the state and church being tied together in supposedly “Christian” countries. Christians may serve their country to stop the Adolph Hitler's of the world, and rejoice when they stop him. But we are leaving the physical defense of Christ's honor to Christ Himself for when He returns to earth, and as Revelation 20 tells us, the blood of His enemies will again flow.

As Peter explains in 2 Peter 2, just as there were false prophets in Old Testament Israel, so also will there be false teachers among the church. This chapter is filled with many wise and practical words that are just as helpful today as they were when Peter wrote them. Stay engaged with new and up-to-date content, including devotionals, articles, podcasts, etc. Download the Teach Me the Bible App from any app store or Apple TV/Roku device.

The First Sunday in Advent: Jesus Changes Everything Romans 13:8-14 and St. Matthew 21:1-13 by William Klock Advent reminds us that Jesus has changed everything.  The world around us celebrates the beginning of the new year on January 1st, but for the Church the new year begins today, the First Sunday in Advent.  Again, because Jesus has changed everything.  As we approach Christmas, when we recall and celebrate Jesus' birth, Advent calls us to reflect on what Jesus has done: in his incarnation, in his death, in his resurrection, in his ascension.  Advent calls us to count the cost of discipleship, of following King Jesus.  Advent comes, like John the Baptist, and calls out to us: Repent, for the kingdom of God has come.  Let go of everything that is not Jesus, then take hold of him in faith with both hands and follow him into God's new creation.  Let him set you to rights so that you can be part of this new age in which he—through the gospel, through the gospel, through the Spirit—is setting the world itself to rights. The Gospel this morning stands as a signpost to the kingdom.  St. Matthew shows us Jesus the Messiah, Jesus the King, and he gives us a glimpse of his kingdom.  Look at Matthew 21:1-6.   When they came near to Jerusalem, and arrived at Bethphage on the Mount of Olives, Jesus sent two of the disciples on ahead.  “Go into the village in front of you, and immediately you will find a donkey tied up, and a foal with it.  Untie them and bring them to me.  And if anyone says anything to you, say, “The Lord needs them needs them and he'll send them back straightaway.”   This happened so that the prophet's words might be fulfilled: “Tell this to Zion's daughter: Look now!  Your king is coming to you; Humble and mounted on a donkey, And on a colt, a donkey's foal.”   So the disciples went and did as Jesus had told them.  They brought the donkey and its foal, and put their coats on them, and Jesus sat on them.   Matthew draws on the scriptures and on Israel's story to give depth to what he writes.  Specifically, here, he draws on Zechariah's prophecies that look forward to the Messiah and to the day when the Lord would come in judgement on Israel's enemies.  When Matthew says that Jesus came to the Mount of Olives, this isn't just a casual geographical reference.  Jesus' ministry was full of acted out prophecies and here he chooses this spot knowing that it was the spot, according to Zechariah, where the Lord would stand when he brought judgement.  And Matthew draws on Zechariah again to explain Jesus' strange command to the disciples to fetch a donkey.  This was not how kings made their triumphal processions.  At least, not ordinary kings.  They were carried by their servants or they rode on horseback or in a chariot.  But Zechariah, hundreds of years before, had highlighted the humble nature of the coming Messiah.  He was the one who would ride to his coronation on the back of a humble donkey. So Matthew makes it abundantly clear who Jesus is.  He is the Messiah whom the people had hoped for.  But he also highlights the nature of Jesus' rule.  The people expected a king who would come to overthrow the Herodians and the Romans with violence.  Matthew reminds them, by showing how Jesus fulfilled Zechariah's prophecies, that Jesus will take his throne by a very different sort of path.  Yes, he is the judge.  Yes, he will deliver Israel.  Yes, he will set his people and this broken world to rights.  But it's not going to happen the way people thought, at least not yet. As the crowds gather to line Jesus' way into Jerusalem, Matthew continues to draw on Israel's story.  Look at verses 8-11: The great crowd spread their coats on the road.  Others cut branches from the trees and scattered them on the road.  The crowds who went ahead of him and those who were following behind shouted out, “Hosanna to the son of David!  Blessed is he who comes in the name of the Lord!  Hosanna in the highest!”  And when he came into Jerusalem, the whole city was stirred up.  “Who is this?” they asked.  And the crowds said, “This is the prophet, Jesus, from Nazareth in Galilee.”   The crowds surround Jesus and sing royal hymns.  They hail him as the “son of David”.  Here was the Messiah, the Lord's king.  And in telling the story, Matthew again draws on two events in Israel's story that the people would have known well.  First, as he tells how the crowd was spreading their coats on the ground, it would have been hard for his Jewish readers to miss the reference to King Jehu's anointing.  In 2 Kings 9 we read about Jehoram.  He was King of Israel, the son of the wicked King Ahab.  And in Jehoram, the apple had not fallen far from the tree.  He was as wicked as his father, so the prophet Elisha ordered that Jehu, instead, was to be anointed King in his place.  He announced that Jehu would bring the Lord's judgement on the wicked house of Ahab.  As Jehu was anointed by the prophet, the men who were gathered cast their coats on the ground before him and blew a trumpet.  Matthew uses the imagery not only to make sure we know that Jesus is the Lord's anointed King, but also to hint that Jesus is also the King who will bring the Lord's judgement on the wicked. But the other grand image that Matthew draws on here and that leads into the next scene is that of Judas Maccabeus.  2 Maccabees 10:7 describes the people hailing Judas as king by laying wreathes and palm branches at his feet.  Judas had not only defeated Israel's enemies, but he had purified the temple from its defilement by the Greeks.  Judas' kingdom inspired hope, but it did not last.  And now Matthew shows us Jesus, following in Judas' footsteps to the temple.  This time it's different.  This time is for real.  Look at verses 12-13 And Jesus came into the temple and drove out all who were buying and selling in the temple.  He overturned the tables of the money-changers and the seats of those who sold doves.  “This is what the scriptures say,” he said to them, “‘My house shall be called a house of prayer,' but you make it a den of robbers.”   Jesus' purification of the temple had at least as much to do with rebuking the people for what the temple had become ideologically as it did with the buy and selling.  The selling of animals for sacrifice was a necessary part of what the temple was and, since the temple used its own currency, someone had to be there to make change.  The more serious issues was that the temple had become a symbol of the violent revolution—a revolution like the one Judas Maccabeus had led—that had become the hope of the people.  But that's not how God's kingdom would come.  That wasn't what Jesus was about. What was really important about this was that Jesus' disruption of the temple put a temporary stop to the sacrifices that day.  This was another acted-out prophecy that brought to a culmination all of his declarations of forgiveness and healing that had bypassed the temple, the sacrificial system, and the priesthood.  This was Jesus' announcement that the temple's days were numbered.  God was about to do something not only new, but better.  Jesus points here to a coming new covenant in which he would take on the role of the temple himself, in which he would be the mediator between God and human beings, he would be the one in whom forgiveness of sins would be found, he would be the one to bring God and man, heaven and earth back together. So the Gospel today shows us this vignette from Jesus' ministry, showing us that in his first advent, Jesus was revealed to be the King whom God had promised to his people.  It also hints at the fact that, while Jesus has inaugurated something new, even now, two thousand years later, we await its final consummation. We still wait for Jesus' second advent.  And this leads us into our Epistle.  Let's look at Romans 13, beginning at verse 8: Don't owe anything to anyone, except the debt of mutual love, for the one who loves another has fulfilled the law.  For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this saying: “You shall love your neighbor as yourself.”  Love does no wrong to a neighbor; so love is the fulfilment of the law.  (Romans 13:8-10) A shockwave went out across the world that first Easter morning when Jesus burst from his tomb.  The work of new creation was begun that day.  And yet, except for Jesus' followers, no one else seems to have noticed.  It's often remarkable to me these days, that even though the gospel conquered an empire and transformed Western Civilisation, that even in a post-Christians age, our world is still shaped by ideas like grace and mercy that were foreign to those pre-gospel civilisations, most people seem oblivious to it all.  The present age rumbles along, its rulers go on ruling, and people carry on with their business.  The old gods remain, even if we aren't so crass as to build temples with statues of them.  We may not worship Caesar or Aphrodite or Mammon, but we still worship money and sex and political power.  St. Paul knew that it's surprisingly easy for even Jesus' own people to forget that the kingdom is breaking in and the old powers have been stripped.  It's easy for us to fall back into the ways and priorities of the present age and to give half-hearted allegiance to Jesus.  That had been Israel's problem all along.  Brothers and Sisters, it should not be ours.  Jesus has filled us with his own Spirit.  The law that was once external and written on stone has now been inscribed on our hearts and our hearts have been turned to God.  As Israel had the Exodus behind them and an annual Passover celebration to remind them who they were and the glories that the Lord had done for them, we have the cross and the empty tomb behind us and the Lord's Supper to remind us—and as Jeremiah prophesied for us last Sunday, the Exodus pales in comparison to the glory revealed at the cross.  Problem solved!  Or so you'd think.  But we still need nearly constant reminders, we need to recall Jesus, his death and resurrection, we need God's word and we need his grace.  And so Paul reminds us that, as Jesus' people, it is essential to live the law of love that the Spirit has inscribed on our hearts. Paul puts all of this in terms of the torah and, specifically, the second table of the Ten Commandments: Don't commit adultery, don't steal, don't covet—just don't wrong your neighbour.  To love is to fulfil that law.  Paul uses the Greek word agape, which describes the sort of love that gives of oneself as it puts others first.  This is the love that Jesus showed us on the cross as he took on himself the sins of the very people who had rejected and despised him.  This is the love that defines the kingdom and that the Spirit has poured into our hearts.  Be in debt to no one, Paul writes, except to know that for the sake of Jesus and his kingdom, you owe everyone you meet a debt of love.  Imagine how effective the Church would be if we truly lived this way, coupled with being faithful proclaimers of the good news about Jesus. Instead, though, we're too often like the man who knows he's going to be late for work, but keeps hitting “snooze” on his alarm clock, rolling over, and going back to sleep.  Paul goes on: This is all the more important, because you know what time it is.  The hour has come for you to wake from sleep.  For salvation is nearer to us now than when we first believed.  The night is nearly over; the day is at hand.  (Romans 13:11-12) Paul knew that Jesus would return.  Jesus had promised that the Lord would come in judgement on an unrepentant Jerusalem within a generation.  I think, too, that Paul saw another horizon beyond the destruction of Jerusalem.  After the Lord judged unrepentant Israel and vindicated his faithful people, a time would follow in which the gentiles would come streaming in, having seen the faithfulness of Israel's God.  While the other apostles were carrying the gospel to their fellow Jews, Paul had received a calling to carry it to the gentiles—so that they would hear the good news about Jesus, so that in that good news they would know the faithfulness of Israel's God, and ultimately that they would come to the God of Israel to give him glory.  The time was coming for the King's return in judgement, first on the Jews, and eventually on the gentiles.  He would finish what he had started.  The present evil age and its false gods and false kings would be done away with and God's new creation would be born.  Jesus' first advent was the alarm going off.  Jesus had announced a coming judgement, but in his life, death, and resurrection had established a means of reconciliation with God.  That day the first rays of the sun had begun to peek over the mountaintops.  And now, Paul's saying, the full day will soon be upon us.  So get out of bed and get dressed for work! And then he shifts the metaphor.  From “Get out of bed you sleepy-head” he takes a more serious tone.  It's one thing to sleep in when you should be getting ready for work.  It's a far worse thing to be out carousing all night when you know you've got work to do in the morning.  He goes on: The night is nearly over; the day is at hand.  So let us cast off the works of darkness and put on the armour of light.  Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy.  Instead, put on the Lord Jesus, the Messiah, and make no allowance for the flesh, to gratify its lusts.  (Romans 13:12-14) Laziness is bad and there are too many lazy Christians, but even worse are people who know they should be living for Jesus and the age to come, but are instead living for the present wicked age and its false gods and kings.  Paul makes a list of the wicked things people do under cover of darkness: they indulge their appetites, they get drunk, they get involved in all sorts of sexual sins.  But Paul doesn't stop there.  Because most Christians don't do those sorts of things, so Paul goes on with the list, from orgies and drunkenness to quarrelling and jealousy.  I think Paul puts it this way, because we're rightly horrified by those “really bad” sins, but then he follows up with sins that are all too common amongst Christians.  He puts these “respectable sins” in the same category with those unthinkable sins.  It's another wake-up call.  Some churches have self-destructed because of sexual immorality.  Many of us came from one of those churches.  But far more are torn apart by things like quarrelling and jealousy.  Christians get angry with each other, their relationships break down, sometimes churches even split.  These are the works of darkness and they're just as bad and just as unbecoming the people of God as drunken orgies are.  Going back to the first part of the Epistle, people who love their neighbours don't fight and don't become jealous any more than they get involved in sexual immorality. Instead, as befits living in the day, we put on the “armour of light”.  Paul hints at the fact that living as people of the day when we're surrounded by people of the darkness is going to be a struggle and, some days, a downright battle.  We put on the armour of light.  What is that?  Paul goes on to put it in terms of putting on the Lord Jesus, the Messiah.  But then what does that mean?  Paul uses this put on/put off metaphor a lot in his epistles and the gist of it is that we need to remember that we belong to the Lord and that he has made us new. Think of the Israelites.  Pharaoh had claimed them as his slaves, but the Lord had freed them.  But it wasn't freedom for freedom's sake.  The Lord freed Israel from Pharaoh's cruel bondage so that the people could serve him.  They went from belonging to a cruel king to belonging to the King—a king who loves his people.  The Lord would live in the midst of his people, that was his promise.  And, for their part, the people would live as befits people who belong to and fellowship with the Lord—that was the torah and the tabernacle. Brothers and Sisters, the same goes for us as Christians.  Through Jesus, the Lord has delivered us from our bondage to sin and death and has made us his own.  We once were in bondage to the darkness, but now have the privilege and joy of serving the light.  Paul writes in 1 Corinthians 6:9-11: Don't you know that the unjust will not inherit God's kingdom?  Don't be deceived!  Neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor sodomites, nor thieves, nor the greedy, nor dunkards, nor revilers, nor robbers—none of these—will inherit the kingdom of God.  That is, of course, what some of you were!  But you were washed clean; you were made holy; you were put back to rights—in the name of the Lord Jesus, the Messiah and in the Spirit of our God. Brothers and Sisters, as Jesus changes everything, he has changed us.  We're not just the people who live camped around the tabernacle, like Old Testament Israel.  We've been united with Jesus, who is himself the tabernacle, Emanuel, God with us.  He's redeemed us from our bondage to sin and made us holy.  And he's made us, his very people, a temple into which he pours God's own Spirit.  It is astounding what Jesus has done for us, but somehow we're still prone to forgetting.  We hear the alarm sounding, we see the sun peeking through the curtains, and we roll over and go back to sleep.  We do that because we've forgotten the joy of our salvation.  We do that, because we've failed to steep ourselves in God's word.  We do that because we've neglected the fellowship and worship of the saints.  We do that because we've forgotten that God has made us stewards of his grace and of his good news.  We do that, because we've failed to think on and to meditate on the amazing and gracious love God has shown us in Jesus. Brothers and Sisters, the Lord knew we sometimes we would forget these things.  That's why he's given us means of grace to “stir us up” as we prayed in last week's collect.  He's given us each other.  Friends, the Church is a place where we confront each other in our sins and exhort each other to love and good works.  He's given us his word to prick our consciences when we go astray, to remind us of God's faithfulness when we're struggling to trust, and to show us the incredible depths of his love when we're tempted to take a ho-hum approach to our faith.  He's given us the sacraments.  In our baptism he has washed us clean and plunged us into his Spirit.  In that water he made each of us his own, just as he made Israel his own when she passed through the Red Sea.  And in the Lord's Supper he gives us a means of participating in the very events—in the death and resurrection of Jesus—that mark our exodus from the bondage of sin and death. Friends, be prepared.  Knowing that that King has come and that he will come again, avail yourselves this Advent of the means of grace.  Whether you've been carousing as if it were night, or you've been sleeping in while the alarm beeps away, or even if you've been busy about the work of the kingdom, steep yourselves in God's word, be reminded of the sinfulness of sin and of the love and the grace and the faithfulness of God towards us sinners.  Meditate on the cross and on the empty tomb.  Remember the baptismal water through which you once passed and find assurance that you belong to Jesus and that he has called you to the life of his kingdom.  And, finally, come to his Table.  Here is not only the manna in the wilderness for a hungry people.  Here is the bread and wine by which we participate in the death and resurrection of the King and find our identity as the people of God. Let's pray: Almighty God, give us grace to cast away the works of darkness, and put on the armour of light, now in the time of this mortal life in which your Son Jesus Christ came to visit us in great humility; that in the last day, when he shall come again in his glorious majesty to judge both the living and the dead, we may rise to the life immortal; through him who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

An important theme of Hebrews is that Jesus Christ is our eternal High Priest. In chapter 7 we hear that His priesthood is not after the order of Levi as in Old Testament Israel. His priesthood is in the order of Melchizedek by His Father's decree in Psalm 110:4. What does this mean and what are the implications of this? Today we discuss this mysterious figure-Melchizedek.

How can you negotiate with people who are intent on your destruction and are even willing to commit demonic acts to do so? The world watched in horror as the terrorist organization, Hamas, carried out the brutal attacks against innocent and defenseless Israeli citizens this past weekend, mercilessly slaughtering entire families, raping women, and dismembering young infants and children. Can these heinous crimes that we've witnessed offer any insight as to why God ordered the "utter destruction" of the enemies of Old Testament Israel? In light of the recent terror attacks in Israel, Dr. Paul Copan sits down with Frank to reflect on this centuries old conflict and how it relates to some of the events that took place in the Old Testament. Paul will also talk more about his latest book, 'Is God a Vindictive Bully: Reconciling Portrayals of God in the Old and New Testaments,' which was written to help Christians better understand the biblical and historical backdrop of the hostility between Israel and the surrounding nations. During the episode, Paul and Frank answer questions like: Why won't Palestinians make peace with Israel? Why would God order people groups to be killed in the Old Testament? Isn't that 'ethnic cleansing?' What's going on with Frank's Israel trip that was planned for November? What are imprecatory prayers and what do they reveal about the human condition and the nature of God? How long did God wait before He brought judgment to Israel's enemies? In the words of New Testament scholar, N.T. Wright, "If God is not wrathful, then He is not loving." As Christians, we should pray for the peace and safety of Israel, pray for the innocent civilians caught in the middle of the war(s), and pray for the salvation of those involved in these attacks. But if God is truly as loving and as just as the Bible describes Him, can He allow such wickedness and evil to go unpunished for those who don't repent? Absolutely not! To view the entire VIDEO PODCAST be sure to join our CrossExamined private community. It's the perfect place to jump into some great discussions with like-minded Christians while simultaneously providing financial support for our ministry. You can also SUPPORT THE PODCAST HERE. Dr. Paul Copan's website: http://www.paulcopan.com/ Dr. Paul Copan's books: https://amzn.to/3RRjXe0

"Glory to the Father, and to the Son, and to the Holy Spirit, As it was in the beginning, is now, and ever shall be, world without end. Amen.”This ancient hymn captures three eras of worship: as it was in the beginning—the worship of Old Testament Israel, as it is now—the worship of New Testament Christianity, and worship in the world without end—the worship of heaven. In one sense separating worship into these three eras emphasizes their discontinuity; yet, while there are certainly discontinuities between the worship of Israel and the New Testament church, for example, there are also important continuities, and where we find an emphasis on the continuity is in that little phrase, “and ever shall be.”Yet Christians have long wrestled with the continuities and discontinuities of worship, and confusion in this area has often led to problems with theology and practice of worship. The solution is found in a proper understanding of the foundations of biblical worship.Understanding properly how worship as it was in the beginning and worship as it is now relate to worship in the world without end helps us to recognize what shall ever be, the center of true worship and, consequently, the purpose of what we do as we gather for worship now.Scripture presents us with two extended descriptions of the worship of the world without end that provide the foundation for our discussion, notably one set in the context of worship in the Old Testament and the other set in the context of worship in the New Testament. In both cases, these descriptions of heavenly worship were presented during a time of problems with earthly worship, revealing the fact that problems with our worship now are corrected when we bring our worship into proper relationship with the worship of the world without end.

Where in the New Testament do we find anything like building Christendom? Where do we find anything like pursuing full nations explicitly referring to themselves as Christian? Where do we find anything like pursuing a civil order modeled after Old Testament Israel? Where do you see anything like the pursuit of establishing Christianity as the established religion of a nation? Surely if this were God's intent for us, we would see even a hint of it in the New Testament epistles. Put simply, the New Testament prescribes Christian Faithfulness, not Christian Nationalism. As I noted at the beginning, Christian Nationalists want Christian Faithfulness, but they want more than that. Read this essay here: https://g3min.org/christian-faithfulness-the-biblical-alternative-to-christian-nationalism/ __________________ Scott Aniol's blog: https://g3min.org/blogs/scott-aniol/ Article, audio, itinerary: https://www.scottaniol.com/ Podcast: https://anchor.fm/scottaniol Facebook: https://www.facebook.com/scottmaniol Twitter: https://twitter.com/ScottAniol Instagram: https://www.instagram.com/scottmaniol/ --- Support this podcast: https://podcasters.spotify.com/pod/show/scottaniol/support

Have you ever considered that the majority position of the modern church today is to hold readily to the Ten Commandments with the exception of the fourth commandment to remember the Sabbath day and keep it holy? We live in a culture that is self-centered and chronically distracted. It is an unpopular message to preach that an entire day is to be set aside to worship the Lord and rest from our earthly cares. We make the case that a command rooted in Creation is above any covenantal or cultural arguments. The call to Sabbath rest is more than just a suggestion, because in Old Testament Israel the punishment was death for not observing it. This is a command to take seriously. Listen in as Caleb and Lindsey discuss the theological basis for Sabbath rest, alternative views concerning it, as well as some practical tips to guide you and your family as you intentionally observe this command. Are you enjoying the Reformed Faith and Family Podcast? If so, we have a quick favor to ask of you. Please consider leaving us a 5-star review to let other people know how it has been a blessing to you. Also, please consider sharing an episode with your friends. This might seem like a small gesture, but it is so helpful to us in order to spread the word about Reformed Faith and Family. Thank you! Keep Up with Reformed Faith and Family in the Following Ways: Never miss an episode, article, or a new FREEBIE by joining our weekly newsletter here: https://reformedfaithandfamily.com/subscribe/ Build your library with our recommended resources: https://reformedfaithandfamily.com/recommended-resources/ Read the latest articles: https://reformedfaithandfamily.com/blog/ Download your FREEBIES in our store: https://reformedfaithandfamily.com/store/ Check out the Swag Shop: https://reformedfaithandfamily.com/swag-shop/ --- Send in a voice message: https://podcasters.spotify.com/pod/show/reformed-faith-and-family/message

By Mario Seiglie in Orange County, CA - April 6, 2023 - The Old and New Testaments contain many complementary attributes, similarities or parallels. In this message, we review eleven parallels between the Israelites of the OT and Jesus' disciples in this present age. These qualities further include a personal application and their future meaning in the Kingdom of God.

Sacrifices were a vital part of worship in Old Testament Israel because they foreshadowed the ultimate sacrifice Jesus made on the cross. What we forget sometimes is that God still challenges us to offer sacrifices to Him. These days, the offerings aren't sheep, bulls, and goats. Instead, God expects us to surrender our very lives to Him. This week's podcast marks the beginning of a series on Romans 12. As we dig into the incredible passage of Scripture, we'll see what it means to be a living sacrifice—and the practical impact that can have on our lives as men, husbands, and fathers.   Not sure where you're headed as a dad? Take the Godly Dad Quiz: https://bit.ly/GodlyDadQuiz   What is Manhood Journey? We help dads become more intentional and biblical fathers. Get equipped to lead without regrets: https://bit.ly/FreeDadTools

Romans 9:4-5 - It is significant for the Christian to know how to approach God, to enter His presence, to take petitions and prayers to Him, and how to render service to the true and living God. Unlike the Gentile nations, Israel was given specific instructions on this. God had shown them special favor, despite their small number and unimpressive abilities. Moreover, God gave them promises. Through the fathers (Abraham, Isaac, Jacob, Moses, and David), the children of Israel were children of promise. Unlike their pagan neighbors who worshipped idols, the apostle Paul says they were brought into a covenant. Why is the apostle Paul emphasizing this unique privilege of the children of Israel and what is his purpose? Dr. Martyn Lloyd-Jones seeks to answer this question in this sermon on Romans 9:45 titled Children of the Promise. There is a tragedy in the story of the Jews, one that the Christian must acknowledge. They were a people of such hope and promise and yet they missed it all. Despite that, Christ's coming was abundantly clear in the Scriptures, most of the Jews could not see it. Listen as Dr. Lloyd-Jones traces the promises made to Old Testament Israel and the tragedy that followed. To support this ministry financially, visit: https://www.oneplace.com/donate/603/29

Romans 9:4-5 - It is significant for the Christian to know how to approach God, to enter His presence, to take petitions and prayers to Him, and how to render service to the true and living God. Unlike the Gentile nations, Israel was given specific instructions on this. God had shown them special favor, despite their small number and unimpressive abilities. Moreover, God gave them promises. Through the fathers (Abraham, Isaac, Jacob, Moses, and David), the children of Israel were children of promise. Unlike their pagan neighbors who worshipped idols, the apostle Paul says they were brought into a covenant. Why is the apostle Paul emphasizing this unique privilege of the children of Israel and what is his purpose? Dr. Martyn Lloyd-Jones seeks to answer this question in this sermon on Romans 9:45 titled Children of the Promise. There is a tragedy in the story of the Jews, one that the Christian must acknowledge. They were a people of such hope and promise and yet they missed it all. Despite that, Christ's coming was abundantly clear in the Scriptures, most of the Jews could not see it. Listen as Dr. Lloyd-Jones traces the promises made to Old Testament Israel and the tragedy that followed. To support this ministry financially, visit: https://www.oneplace.com/donate/603/29

Romans 9:4-5 — It is significant for the Christian to know how to approach God, to enter His presence, to take petitions and prayers to Him, and how to render service to the true and living God. Unlike the Gentile nations, Israel was given specific instructions on this. God had shown them special favor, despite their small number and unimpressive abilities. Moreover, God gave them promises. Through the fathers (Abraham, Isaac, Jacob, Moses, and David), the children of Israel were children of promise. Unlike their pagan neighbors who worshipped idols, the apostle Paul says they were brought into a covenant. Why is the apostle Paul emphasizing this unique privilege of the children of Israel and what is his purpose? Dr. Martyn Lloyd-Jones seeks to answer this question in this sermon on Romans 9:4–5 titled “Children of the Promise.” There is a tragedy in the story of the Jews, one that the Christian must acknowledge. They were a people of such hope and promise and yet they missed it all. Despite that, Christ's coming was abundantly clear in the Scriptures, most of the Jews could not see it. Listen as Dr. Lloyd-Jones traces the promises made to Old Testament Israel and the tragedy that followed.