Podcasts about olives

John 8:1–3 (NLT) Jesus returned to the Mount of Olives, but early the next morning He was back again at the Temple. A crowd soon gathered, and He sat down and taught them. As He was speaking, the teachers of religious law and the Pharisees brought a woman who had been caught in the act of adultery. They put her in front of the crowd.

John 8:1–3 (NLT) Jesus returned to the Mount of Olives, but early the next morning He was back again at the Temple. A crowd soon gathered, and He sat down and taught them. As He was speaking, the teachers of religious law and the Pharisees brought a woman who had been caught in the act of adultery. They put her in front of the crowd.

John 8:1–3 (NLT) Jesus returned to the Mount of Olives, but early the next morning He was back again at the Temple. A crowd soon gathered, and He sat down and taught them. As He was speaking, the teachers of religious law and the Pharisees brought a woman who had been caught in the act of adultery. They put her in front of the crowd.

Matthew Week 145       Matthew 26:26b ESV   after blessing it broke it and gave it to the disciples, and said, "Take, eat; this is my body."       Matthew 26:27b-28 ESV   and when he had given thanks he gave it to them, saying, "Drink of it, all of you, 28 for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.       Matthew 26:29 ESV   29 I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom."       1 Corinthians 11:26 ESV   26 For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes.       Matthew 26:30 ESV   30 And when they had sung a hymn, they went out to the Mount of Olives.       Psalm 115:1 ESV   Not to us, O Lord, not to us, but to your name give glory,   for the sake of your steadfast love and your faithfulness!       Psalm 116:1, 8-9, 13, 15   I love the Lord, because he has heard   my voice and my pleas for mercy.       For you have delivered my soul from death,   my eyes from tears,   my feet from stumbling;   9 I will walk before the Lord   in the land of the living.       I will lift up the cup of salvation   and call on the name of the Lord,       15 Precious in the sight of the Lord   is the death of his saints.       Psalm 118:1, 5-6, 29 ESV   Oh give thanks to the Lord, for he is good;   for his steadfast love endures forever!       Out of my distress I called on the Lord;   the Lord answered me and set me free.   6 The Lord is on my side; I will not fear.   What can man do to me?       Oh give thanks to the Lord, for he is good;   for his steadfast love endures forever!           "But imagine now you're not singing these psalms in celebration of God's dramatic rescue, watching a rehydrated Red Sea still foaming before your disbelieving eyes. Imagine instead you're singing these psalms where Jesus likely was singing them—in the dim light of the upper room, mere moments from your violent capture and arrest, mere hours from trial, torture, and death.   To be able to sing a hymn of praise in that moment—that's serenity. That's "blessed assurance." That's realizing your Father is wise and good and that He can be implicitly trusted. It's refusing to factor your own feelings into your faith decisions. It's valuing His great redemptive plan above your own comfort and safety. And it's choosing to recognize traces of life, hope, glory, and joy in the same situations where most can see only fear, doubt, anxiety, and self-pity." -Nancy DeMoss Wolgemuth Singing in the Shadow The quiet place : daily devotional readings Page 86       Matthew 26:39 ESV   39 And going a little farther he fell on his face and prayed, saying, "My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will."       Psalm 75:8 ESV   For in the hand of the Lord there is a cup   with foaming wine, well mixed,   and he pours out from it,   and all the wicked of the earth   shall drain it down to the dregs.       Matthew 26:31-35 ESV   31 Then Jesus said to them, "You will all fall away because of me this night. For it is written, 'I will strike the shepherd, and the sheep of the flock will be scattered.' 32 But after I am raised up, I will go before you to Galilee." 33 Peter answered him, "Though they all fall away because of you, I will never fall away." 34 Jesus said to him, "Truly, I tell you, this very night, before the rooster crows, you will deny me three times." 35 Peter said to him, "Even if I must die with you, I will not deny you!" And all the disciples said the same.       Isaiah 53:10a NASB95   But the Lord was pleased   To crush Him, putting Him to grief;       Acts 2:23 ESV   23 this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men.       Luke 22:31-34 ESV   31 "Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, 32 but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers." 33 Peter said to him, "Lord, I am ready to go with you both to prison and to death." 34 Jesus said, "I tell you, Peter, the rooster will not crow this day, until you deny three times that you know me."       2 Corinthians 12:8-10 NIV   8 Three times I pleaded with the Lord to take it away from me. 9 But he said to me, "My grace is sufficient for you, for my power is made perfect in weakness." Therefore I will boast all the more gladly about my weaknesses, so that Christ's power may rest on me. 10 That is why, for Christ's sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong.  

✡️ Become a member of The Land of Israel Fellowship and journey through God's Word with believers from around the world, live from the hills of Judea. Together we'll study Scripture, pray for Israel, and experience the Bible where it happened. https://thelandofisrael.com/membership-tiers/ In 2 Samuel 15, David faces betrayal as Absalom steals the hearts of Israel, forcing the king to flee Jerusalem barefoot and broken. Yet amid political deception, personal loss, and national crisis, David demonstrates extraordinary faith by trusting God's plan instead of grasping for power. Discover how this chapter speaks directly to our generation and why David's ascent up the Mount of Olives points toward Israel's ultimate redemption. In this chapter: Absalom's campaign to steal Israel's hearts David's response to betrayal Ittai the Gittite and faithful allegiance The Ark of the Covenant and true faith The Mount of Olives and prophetic redemption Prayer, action, and biblical leadership What 2 Samuel 15 teaches us today #ProphetsOfIsrael #SecondSamuel #2Samuel15 #KingDavid #HebrewBible #Tanakh #Torah #Israel #LandOfIsrael #Jerusalem #MountOfOlives #Faith #Emunah #BiblicalProphecy #TheLandOfIsrael #ProphetsOfIsraelDaily #WalkThroughTheBible

JULY 12 | Who Is This King? | Mark 13 ...As Jesus was leaving the temple, one of his disciples said to him, “Look, Teacher! What massive stones! What magnificent buildings!”“Do you see all these great buildings?” replied Jesus. “Not one stone here will be left on another; every one will be thrown down.” As Jesus was sitting on the Mount of Olives opposite the temple, Peter, James, John and Andrew asked him privately, “Tell us, when will these things happen? And what will be the sign that they are all about to be fulfilled?”Jesus said to them: “Watch out that no one deceives you. Many will come in my name, claiming, ‘I am he,' and will deceive many. When you hear of wars and rumors of wars, do not be alarmed. Such things must happen, but the end is still to come. Nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places, and famines. These are the beginning of birth pains. You must be on your guard. You will be handed over to the local councils and flogged in the synagogues. On account of me you will stand before governors and kings as witnesses to them. And the gospel must first be preached to all nations. Whenever you are arrested and brought to trial, do not worry beforehand about what to say. Just say whatever is given you at the time, for it is not you speaking, but the Holy Spirit."Brother will betray brother to death, and a father his child. Children will rebel against their parents and have them put to death. Everyone will hate you because of me, but the one who stands firm to the end will be saved. When you see ‘the abomination that causes desolation' standing where it does not belong—let the reader understand—then let those who are in Judea flee to the mountains. Let no one on the housetop go down or enter the house to take anything out. Let no one in the field go back to get their cloak. How dreadful it will be in those days for pregnant women and nursing mothers! Pray that this will not take place in winter, because those will be days of distress unequaled from the beginning, when God created the world, until now—and never to be equaled again.“If the Lord had not cut short those days, no one would survive. But for the sake of the elect, whom he has chosen, he has shortened them. At that time if anyone says to you, ‘Look, here is the Messiah!' or, ‘Look, there he is!' do not believe it. For false messiahs and false prophets will appear and perform signs and wonders to deceive, if possible, even the elect. So be on your guard; I have told you everything ahead of time.“But in those days, following that distress,“‘the sun will be darkened, and the moon will not give its light;the stars will fall from the sky, and the heavenly bodies will be shaken.'"At that time people will see the Son of Man coming in clouds with great power and glory. And he will send his angels and gather his elect from the four winds, from the ends of the earth to the ends of the heavens."Now learn this lesson from the fig tree: As soon as its twigs get tender and its leaves come out, you know that summer is near. Even so, when you see these things happening, you know that it is near, right at the door. Truly I tell you, this generation will certainly not pass away until all these things have happened. Heaven and earth will pass away, but my words will never pass away. But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father. Be on guard! Be alert! You do not know when that time will come. It's like a man going away: He leaves his house and puts his servants in charge, each with their assigned task, and tells the one at the door to keep watch.“Therefore keep watch because you do not know when the owner of the house will come back—whether in the evening, or at midnight, or when the rooster crows, or at dawn. If he comes suddenly, do not let him find you sleeping. What I say to you, I say to everyone: ‘Watch!'”

Friday, 10 July 2026   Then He left them and went out of the city to Bethany, and He lodged there. Matthew 21:17   Note: You can listen to today's commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)   You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).   “And having left them, He proceeded out of the city to Bethany, and He overnighted there.” (CG)   In the previous verse, Jesus cited Scripture to the chief priests and scribes, noting that out of the mouths of babes and nursing infants the Lord had perfected praise. Matthew next records, “And having left them, He proceeded out of the city to Bethany.”   Of this, Ellicott says, “And went out of the city into Bethany.—St. Mark, as already noticed, places the incident that follows on the morning that followed the triumphal entry, and before the cleansing. We have to choose, there being an obvious error of arrangement in one or other of the narratives, between the two, and the probability seems on the whole in favour of the more precise and more vivid record of St. Mark.”   It is an appalling sentiment. There is no need to “choose” which we will believe. Nor is there an “obvious error of arrangement.” If Matthew is presenting categorical information, he is perfectly entitled to skip a day's affairs without mentioning the greater detail of Mark's narrative.   Mark notes that Jesus went to Bethany one night. The next night, he says, “When evening had come, He went out of the city” (Mark 11:18). That is immediately followed with, “Now in the morning.” Does Ellicott think Jesus stood outside the gates of the city all night and then walked back in?   Rather, He went somewhere. Logically, He went back to Bethany, as Matthew says in this verse being analyzed. Matthew skipping over a day does not mean we have to choose which gospel is correct. Nor does it mean there is an obvious error. As for Matthew's words, he introduces the location Béthania, Bethany.   Depending on the root word from Hebrew, it can have one of several meanings: House of Answer, Business, Affliction, Singing, Date, Figs, etc. The root ‘ana (with an ayin) alone fits several of these possibilities. The root ‘ana (with an aleph) fits others. Without first understanding whatever typology is being conveyed, being dogmatic about one name over the other may mean you are barking up the wrong tree.   As for going to Bethany, it is a short distance from Jerusalem, being situated on the eastern slopes of the Mount of Olives. It is said to be about two miles (or three kilometers) from the city. Understanding this, it next says, “and He overnighted there.”   A new word is seen here, aulizomai. It is found only here and in Luke 21:37. It is from aulé, a yard (as in open to the wind). Thus, the word literally signifies passing the night in the open air. If there were twelve of them plus Jesus (and any other disciples), even if they went to someone's house, it is unlikely all of them would sleep in a single house. Thus, it very well could mean that they made a bonfire in the backyard and slept there. There is no reason not to take this word in its literal sense.   Life application: Once again, we see a scholar, in this case a well-known and reputable scholar, calling into question the reliability of the word. However, if you take the two accounts and simply drop a day out of Matthew's because he is narrowing the focus of his attention on particular details, the accounts in Matthew and Mark coincide.   After the people's cries of Hosanna as Jesus entered the area, Mark 11:11 says, “And Jesus went into Jerusalem and into the temple. So when He had looked around at all things, as the hour was already late, He went out to Bethany with the twelve.”   From there, He went back to Jerusalem the next day. Matthew, writing categorically, left off that note, not finding a single sentence about it being late necessary. As for the timing of the cursing of the fig tree, which doesn't seem to match, understanding that Matthew is still writing categorically, that issue is also resolved.   Take time to look at the accounts and see where the focus is. Then think about why there is a difference. Instead of dismissing things, contemplate. If you don't come to a resolution, it still doesn't mean there is an error. It means that you have not yet determined why there are variations in the account.   As has been explained before, we have three synoptic gospels. If all three followed exactly the same details, critics would say the texts were corrupt because they were just copied one from another. If they don't match in every detail, critics then say the texts are corrupt because they provide seemingly contradictory information.   There is no winning with people who intentionally do not want to believe the accounts are reconcilable. Trust that God is as in control of His word as He is of the workings of the universe. In the end, even if we don't understand everything in the Bible at this time, we will see how it all lines up someday. Until then, keep reading, researching, contemplating, and considering.   Lord God, the evidence that the Bible is Your word is overwhelming. In the places where we don't understand what is going on, help us to keep our faith that what is presented is there for a purpose. It is a great and precious word. Thank You for it because it tells us about Jesus, our Lord and Savior. Amen.

Hello!Welcome to the Recipe of the Week on a Saturday by The Delicious Legacy!Today we're going to Mani peninsula in Southern Peloponnese to try a unique hearty dish from the mountainous villages of Barthounohoria.Chicken smothered with onions and feta cheese!Enjoy!ThomDon't forget:The Serve It Forth Food History Festival is back on the 17th of October!Early bird tickets on discount all July, for just £10 (plus booking fee) here:https://www.eventbrite.com/e/serve-it-forth-food-history-festival-2026-tickets-1992224789976?aff=oddtdtcreatorSupport the podcast on Ko-Fi and Patreon for ad-free episodes!https://ko-fi.com/thedeliciouslegacypodcasthttps://www.patreon.com/c/thedeliciouslegacySupport this show http://supporter.acast.com/the-delicious-legacy. Hosted on Acast. See acast.com/privacy for more information.

The Prophecy Pros highlight one of the most incredible locations of prophecy as they discuss the rich history and future prophecies related to the Mount of Olives. *PROPHECY PROS ACADEMY* *LATEST BOOK RELEASES FROM THE PROPHECY PROS** The Non-Prophet's Guide to the Rapture — Todd Hampson The Non-Prophet's Guide to Heaven — Todd Hampson The End of the World According to Jesus of Nazareth — Jeff Kinley The Non-Prophet's Guide to the Book of Daniel — Todd Hampson The Prophecy Pros' Illustrated Guide to Tough Questions About the End Times — Jeff Kinley, Todd Hampson God's Grand Finale — Jeff Kinley For more resources, visit HarvestProphecyHQ.com

SHOWNOTES Have you ever stood at a crossroads where you knew what God was calling you to, but everything in you wanted to retreat to the safer, more comfortable path? Candace and Jason Jackson Jr. open the episode answering a listener question from Ashley, a newer Christian working her way through the Bible. Jason describes how he started reading from the perspective of the sinner rather than the savior, putting himself in the shoes of the people Jesus is speaking to instead of in Jesus' shoes. That way, he says, the message comes through and not just the miracle. The episode picks up Jason's story where last week left off. From being woken up at 9 years old to provide a clean drug test for family members, to choosing at 11 to move in with friends so his mom would have one less mouth to feed, to walking away from an NFL career at 21 years old, Jason traces a path shaped by one conviction: a job is what you get paid to do, and work is what you were created to do. Ministry, he says, is work. Jason then talks about the Kidron Valley, the Valley of Decisions, the space between Jerusalem and the Mount of Olives where Jesus prayed in the Garden of Gethsemane. He talks through what it means to be caught between peace and pressure, and why he believes the response in that valley is prayer. The episode also includes a second listener question from Gracie, who just turned 18 and asks for one piece of advice as a new adult. Jason tells her to serve as many people as she can, and Candace encourages her to stay honest, with herself, with others, and with God. Sign up for updates and get access to Jason's exclusive video series, Unfiltered Faith, at candace.com/together. Find Candace's email list and more at candace.com. Life is like a rollercoaster, but it's better when we go through it together. Connect with Candace Bure and Jason Jackson Jr. Candace on Instagram @candacecbure  Follow the Podcast on Instagram @candacecameronburepodcast  Follow the Podcast on TikTok @ccbpodcast Jason on IG/ TIKTOK: @thejasonjacksonjr Jason on Youtube https://www.youtube.com/@JasonJacksonJr. Sponsors For This Episode Candace.com/tour  Crowdhealth joincrowdhealth.com code CANDACE IFCJ ifcj.com  GCU gcu.edu 316 Financial https://bank316.com/candace-cameron-bure PHD myphdweightloss.com and call #864-644-1900 and mention CANDACE. Learn more about your ad choices. Visit megaphone.fm/adchoices

Walk Where Jesus Walked: The Holy Land Tour That Will Transform Your Faith Have you ever wanted to walk where Jesus walked? In this episode, Rob sits down with longtime minister and Bible teacher Mike Fontenau from Perth, Australia, to discuss an unforgettable opportunity—a guided Holy Land tour planned for October 2027. With more than twenty years of experience leading biblical tours through Israel, Mike shares how visiting the places you've only read about can completely transform your understanding of Scripture. From the Sea of Galilee and Capernaum to Jerusalem, the Mount of Olives, the Garden of Gethsemane, Jericho, Bethlehem, Caesarea, Mount Carmel, and beyond, every stop includes a Bible lesson that connects the location with God's story. Mike also explains how the tour is organized, what is included, safety considerations, and why this may be his final Holy Land tour. In this episode you'll discover: • Why visiting Israel brings the Bible to life • The major biblical sites included on the tour • Lessons taught where biblical events actually happened • Why Galilee and Jerusalem offer two very different experiences • What makes this tour different from a typical vacation • The current plans for the October 2027 trip • Tour costs and what is included • Thoughts on safety and travel in Israel • Why this may be Mike Fontenau's final Holy Land tour Whether you've dreamed of visiting Israel for years or simply want to deepen your understanding of Scripture, this conversation will inspire your faith and help you picture the Bible in an entirely new way. To learn more about future opportunities, stay connected through RobSkinner.com. My goal is to inspire you to live a no-regrets life, make this life count, and multiply disciples, leaders, and churches.

SA egg producers take measures to keep their flocks safe from the growing risk of bird flu, an emergency roundtable called to find the next actions on managing varroa mite, and Australian consumers driving a surge in demand for olive oil.

The Fruitless Will Fall Away (1) (audio) David Eellls, 6/28/26 What is the fruit of the life of Jesus? It is the same as His name, which means nature, character, and authority. We are baptized into His name. Non-Spirit filled Christianity has not touched the authority part. The "these signs will accompany those who believe" part. These were supernatural signs they, in large part, refuse so according to this verse, they are not believers as the scripture hath said. And as far as coming into His nature, they consider impossible. The falling away has already started with them, so pray that they come into the full gospel in the latter rain.  Although the apostates will deny it, God's plan for mankind and the earth is clear and simple. He planned to perfect a Son through Whose spiritual seed of His Word He would have many offspring like Himself. (Heb.2:10) For it became him, for whom are all things, and through whom are all things, in bringing many sons unto glory, to make the author of their salvation perfect through sufferings. (11) For both he that sanctifieth and they that are sanctified are all of one: for which cause he is not ashamed to call them brethren. God knew these sons before the physical creation and spoke them into existence. He planned that they would be born and fashioned through the seed of His eldest Son, coming into His image. (Rom.8:29) For whom he foreknew, he also foreordained [to be] conformed to the image of his Son, that he might be the firstborn among many brethren. Those who accept flesh-appeasing doctrines do not bear the image or fruit of this Son and prove themselves to be called but not chosen. Clearly, when God inspects His crop, He only chooses the fruit that is born of the Word, 30-, 60-, and 100-fold as Jesus said. Those who accept this fleshly life instead of the life of Christ are as “Esau, who for one mess of meat sold his own birthright” (Heb.12:16). Multitudes have been sons of Abraham through faith, but will prove themselves to be the seed of Esau and be cut off. (Isa.63:1) Who is this that cometh from Edom, with dyed garments from Bozrah?…. “Bozrah” here means “sheepfold” and was the capital of Edom, Esau's seed. These apostate sheep will be cut off and trodden under foot in the great winepress of the wrath of God. (2) Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winevat? (3) I have trodden the winepress alone; and of the peoples there was no man with me: yea, I trod them in mine anger, and trampled them in my wrath; and their lifeblood is sprinkled upon my garments, and I have stained all my raiment. (4) For the day of vengeance was in my heart, and the year of my redeemed is come. Now we see a more inclusive meaning of “Jacob I loved, but Esau I hated” (Rom.9:13). The scenario is repeated in a parable Jesus gave concerning the end of the Jews' covenant, when the fruitful escaped but the apostates went into the wrath in 70 A.D. This is also a type about to be fulfilled in the end of the Church's covenant. (Luk.13:6) And he spake this parable; A certain man had a fig tree planted in his vineyard; and he came seeking fruit thereon, and found none. (7) And he said unto the vinedresser, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why doth it also cumber the ground? (8) And he answering saith unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: (9) and if it bear fruit thenceforth, [well]; but if not, thou shalt cut it down. The husbandman, the Father, had given three years to the fig tree of His people to bear fruit. According to the Law of First Mention, the number three by itself is first found in the Bible in Genesis 6:10, “And Noah begat three sons, Shem, Ham, and Japheth.” The seed of the saved of all mankind was in these three. They were in the ark of grace, (Gen.6:8) But Noah found favor (grace) in the eyes of the Lord. The next three verses in Genesis 6:11-13 speak of the total corruption of mankind and God warning, “I will destroy them with the earth.” God said almost the same thing in Jesus' parable after the three years, “cut it down.” However, the Son's intercession gained a fourth year of grace. There is also a First Mention in the New Testament for “three.” (Mat.12:40) For as Jonah was three days and three nights in the belly of the whale; so shall the Son of man be three days and three nights in the heart of the earth. Notice that God's grace through the death, burial and resurrection of Jesus for all mankind, symbolized by the number three, is spoken of four times, possibly symbolizing God going the extra mile here.  The Father was disappointed in the lack of fruit on the tree that represents His apostate people and gave command to “cut it down.” The vinedresser, His Son, interceded for one more year's grace, until he could “dig about it,” breaking up its fallow ground through tribulation, “and dung it” through persecution to see “if it bear fruit… but if not, thou shall cut it down.” We should not be deceived; those who do not bear fruit before the end of the Tribulation will be cut off and fall away. Notice that the Lord ultimately is only coming for the “fruit” of the spiritual man, not the “fig tree” of the natural man. Our natural life is only the earth in which God has planted the seed of His Son, the Word, so that He bears fruit in us (Mat.13:19-23). Only He that came out of heaven will go back. (Joh.3:13) And no one hath ascended into heaven, but he that descended out of heaven, [even] the Son of man. (Note: “who is in heaven” is usually added here but is not in the ancient manuscripts and has no numeric pattern.) Bearing fruit is normal for those who walk by faith, but for those who profess Christ while they do not believe His Word to bear fruit, there is destruction. (Jud.1:5) Now I desire to put you in remembrance…that the Lord, having saved a people out of the land of Egypt, afterward destroyed them that believed not. Moses also interceded and delayed the cutting down of the fig tree in his day, but some continued in unbelief and murmured, and God overthrew them in their wilderness tribulation (Psa.106:21-26). Some of you would say that God can't break His promise to bring us into His kingdom. Haven't you read that God disinherits His people who do not believe? (Num.14:11) And the Lord said unto Moses, How long will this people despise me? and how long will they not believe in me, for all the signs which I have wrought among them? (12) I will smite them with the pestilence, and disinherit them, and will make of thee a nation greater and mightier than they.  God “sware” He would bring them to the Promised Land and then changed His mind because they did not keep their side of the covenant through walking by faith. (30) Surely ye shall not come into the land, concerning which I sware that I would make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. God revoked His promise and then promised they would fall in the wilderness tribulation. (34)…Ye shall know my alienation (which in Hebrew means the “revoking of my promise”). (35) I, the Lord, have spoken, surely this will I do unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. The wilderness trials are to prove who the chosen believers are among the called, “for many are called, but few chosen” (Mat.22:14). Because of faith and obedience, God can promise evil or good to a people and yet change His mind. (Jer.18:7) At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up and to break down and to destroy it; (8) if that nation, concerning which I have spoken, turn from their evil, I will repent of the evil that I thought to do unto them. (9) And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; (10) if they do that which is evil in my sight, that they obey not my voice, then I will repent of the good, wherewith I said I would benefit them. Micah prophesied the destruction of Zion, but the people repented, and God changed His mind, as Jeremiah 26:18-19 says. In Exodus 32:10-14, Moses interceded for Israel on the grounds that God promised the fathers to save their seed, and so God repented. However, when the people continued to turn the grace of God into a license to go their own way, Ezekiel prophesied that even if Noah, Daniel, and Job were there interceding, they would deliver only their own souls by their righteousness (Eze.14:14). We must move quickly now to redeem the time for the race is to bear fruit before our individual or corporate allotted time is up. Paul said that “they that run in a race run all, but one receiveth the prize” (1Cor.9:24). That One is Christ – those in whom Christ lives, and those who live in Him. Paul called this “Christ in you, the hope of glory” (Col.1:27). This principle of the race was given to my wife, Mary, many years ago in a dream. She saw us running on a treadmill and up ahead of us was a door that was closing. Then she noticed that the treadmill was deceitfully picking up speed to carry us away from the door. We had to run faster and faster to make progress. This is the way of the world, friend. It is picking up speed, departing from God. Mary said that I made it through the door just as it was about to close, and then I jerked her through. Paul went on to say that the only way to win in this race against the clock is to “exerciseth self-control in all things” (1Cor.9:25). He then enforced this by saying, “I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected” (27). “Rejected” here is from the Greek word for reprobated, meaning “not standing the test.” Paul was saying that even after all his preaching, if he didn't make his body serve the Lord, he would not finish the race and would be reprobated. If it was true of him, then it is certainly true of us. It's not those who call Jesus Lord and do mighty works, but those who bear the fruit of obedience, who shall enter the kingdom. (Mat.7:21) Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven. (22) Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons, and by thy name do many mighty works? (23) And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Gifts and powers are wonderful and necessary, but they will not gain for us the kingdom; only 30-, 60-, or 100-fold fruit can do that. They who build their house on the Rock that stands the test of the tribulations of life, hear the Word and obey it (Mat.7:24-27). The “works of the flesh” are listed in Galatians 5:19-21 and Christians are warned that “they who practise such things shall not inherit the kingdom of God.” The works of the Spirit are also listed there, but they are called “the fruit of the Spirit.” God's works in us through our faith are His fruit in us. Joel prophesied that when the “day of the Lord” comes, God's remnant, who abide in spiritual New Testament Mount Zion and Jerusalem, will escape the wrath. (Joel 2:31) The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord cometh. (32) And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered; for in mount Zion and in Jerusalem there shall be those that escape, as the Lord hath said, and among the remnant those whom the Lord doth call. David asked, “Who shall dwell in thy holy hill?” His answer was, “He that walketh uprightly, and worketh righteousness, And speaketh truth in his heart” (Psa.15:1-2). At that time, all nations are gathered together against the righteous in “the valley of Jehoshaphat” where, as a type, God divided and destroyed the nations that came against Israel in the time of Jehoshaphat. (Joel 3:2) I will gather all nations, and will bring them down into the valley of Jehoshaphat; and I will execute judgment upon them there for my people and for my heritage Israel…. At that time, the holy ones will be in the ark of God's safety, as Jehoshaphat's people who went forth in 2 Chronicles 20:21 to “give praise in holy array.” It is here that the one world order is divided into three as the nations destroy each other. (2Chr.20:22) And when they began to sing and to praise, the Lord set liers-in-wait against the children of Ammon, Moab, and mount Seir, that were come against Judah; and they were smitten. (23)…every one helped to destroy another. The Lord, with His newly glorified saints, will fight against those nations in the Day of the Lord; they will face the winepress of the wrath of God. (Joel 3:11) Haste ye, and come, all ye nations round about, and gather yourselves together: thither cause thy mighty ones to come down, O Lord. (12) Let the nations bestir themselves, and come up to the valley of Jehoshaphat; for there will I sit to judge all the nations round about. (13) Put ye in the sickle; for the harvest is ripe: come, tread ye; for the winepress is full, the vats overflow; for their wickedness is great.  This scenario is clearly set forth in Revelation. First, there is the harvest of the righteous. (Rev.14:13) And I heard a voice from heaven saying, Write, Blessed are the dead who die in the Lord from henceforth: yea, saith the Spirit, that they may rest from their labors; for their works follow with them. (14) And I saw, and behold, a white cloud; and on the cloud [I saw] one sitting like unto a son of man, having on his head a golden crown, and in his hand a sharp sickle. (15) And another angel came out from the temple, crying with a great voice to him that sat on the cloud, Send forth thy sickle, and reap: for the hour to reap is come; for the harvest of the earth is ripe. (16) And he that sat on the cloud cast his sickle upon the earth; and the earth was reaped. This harvest of the fruitful includes the physically “dead in Christ” and also the dead-to-self in Christ “that are alive, that are left unto the coming of the Lord.” All will receive their earth-transcending bodies at this time. Then, in the Day of the Lord, the harvest of the wicked will come, which includes the many who are called but not chosen for lack of fruit. (Rev.14:17) And another angel came out from the temple which is in heaven, he also having a sharp sickle. (19) And the angel cast his sickle into the earth, and gathered the vintage of the earth, and cast it into the winepress, the great [winepress], of the wrath of God. (20) And the winepress was trodden without the city, and there came out blood from the winepress, even unto the bridles of the horses, as far as a thousand and six hundred furlongs. This harvest includes those “without the city,” that is, the true spiritual city of God, whereas the natural city of Jerusalem will be half-taken and plundered (Zec.14:1-2) because it is mostly wicked. “The great [winepress], of the wrath of God” is the Day of the Lord and is detailed in much more depth in chapters 15 and 16 of our Hidden Manna book. The Lord with His saints executes this slaughter of the wicked with the sword of the spoken Word. (Rev.19:11) And I saw the heaven opened; and behold, a white horse, and he that sat thereon called Faithful and True; and in righteousness he doth judge and make war. (14) And the armies which are in heaven followed him upon white horses, clothed in fine linen, white [and] pure. (15) And out of his mouth proceedeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness of the wrath of God, the Almighty. As we can see, the same story of the Tribulation leading to wrath is told many times in Revelation, but in different parables. For instance, the sixth and seventh seal judgments and the seventh trumpet judgment bring the Day of the Lord's wrath, and the bowls, or vials of wrath, are the Day of the Lord's wrath. (Rev.6:12) And I saw when he opened the sixth seal, and there was a great earthquake; and the sun became black as sackcloth of hair, and the whole moon became as blood; (This is after the Tribulation when the great nuclear war darkens the sun and moon and the Lord comes for His saints.) (13) and the stars of the heaven fell unto the earth, as a fig tree casteth her unripe figs when she is shaken of a great wind. The fig tree represents God's New Covenant people – Jews and Gentiles. The unripe figs are the people of God who have not borne fruit 30-, 60, and 100-fold and are therefore not picked but fall to the earth to incur the Day of the Lord's wrath. (14) And the heaven was removed as a scroll when it is rolled up; and every mountain and island were moved out of their places. (15) And the kings of the earth, and the princes, and the chief captains, and the rich, and the strong, and every bondman and freeman, hid themselves in the caves and in the rocks of the mountains; (16) and they say to the mountains and to the rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: (17) for the great day of their wrath is come; and who is able to stand? The unfruitful are destroyed in the wrath, just as the Jews who bore no fruit of the Gospel were destroyed in 70 A.D. In a clear type of the coming of the Lord with His saints, Jesus was on the Mount of Olives with His disciples. As He was about to return to Jerusalem through the eastern gate at the time of the Passover, He saw a fig tree that had not born fruit and cursed it “for ever.” (Mat.21:18) Now in the morning as he returned to the city, he hungered. (19) And seeing a fig tree by the way side, he came to it, and found nothing thereon, but leaves only; and he saith unto it, Let there be no fruit from thee henceforward for ever. And immediately the fig tree withered away. According to the Jews, the eastern gate is sealed until the coming of the Messiah. The Mount of Olives represents apostate Christianity, and the cursed fig tree represents those fruitless “Christians” who are rooted in it being reprobated. The timing of the judgment of the fig tree is seen in Zechariah 14:4-5 when the Mount of Olives is split in half, and then Jesus returns with His saints. As we have studied before, Passover is the time when the saints are being passed over by the flood, or winepress, of war because they are in the ark. There is no Passover for those who do not eat all of the Lamb and do not have the blood on their doorposts. Then the Lord picks His fruit as the ark lifts off without the fruitless, and they go to defend Jerusalem from the nations. In a type of this, in Matthew 21:9, Jesus rides triumphantly as King through the eastern gate as the multitudes cry, “Blessed [is] he that cometh in the name of the Lord.” This was clearly a type of the Lord's coming through the sealed eastern gate in the very end, because Jesus quoted them in Matthew 23:39 when standing at the eastern gate, saying, “Ye shall not see me henceforth, till ye shall say, Blessed [is] he that cometh in the name of the Lord.” So we see that shortly before the Messiah comes as King to defend Israel, He reprobates the unripe figs, which fall to the earth to incur the wrath of God. I would like to explain yet another parable that is found throughout the Scriptures concerning the falling away of the fruitless. The whole Church is identified by God as the sun, moon and stars. (Gen.37:9) And he (Joseph) dreamed yet another dream, and told it to his brethren, and said, Behold, I have dreamed yet a dream; and, behold, the sun and the moon and eleven stars made obeisance to me. (10) And he told it to his father (Jacob or Israel), and to his brethren (the patriarchs); and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth? (11) And his brethren envied him; but his father kept the saying in mind. All of the body of Israel is identified here according to relationship as the sun, moon, or stars. The father, who is the head and a type of those who are capable of sowing the seed of Israel, is identified as the sun. The mother, who is a type of those who receive the seed and bring forth the fruit, is called the moon. The children, who are the most immature in mind and actions, are called the stars. These represent the three stages of Christian growth, of which Jesus told us in the parable of the sower. (Mat.13:23) And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty. The more fruit of the Word or righteousness a person has, the greater the glory. As we walk in the faith, “it is no longer I that live, but Christ liveth in me” (Gal.2:20) and we grow into the image of Christ from glory to glory. (2Cor.3:18) But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit.  We are to grow into the last “glory,” which is described as the image of Christ, the Sun, in us. Paul spoke of the three different glories of the saints, which will be rewarded with three different spiritual bodies that they will receive. (1Cor.15:35) But some one will say, How are the dead raised? and with what manner of body do they come? (40) There are also celestial (heavenly) bodies, and bodies terrestrial (earthly): but the glory of the celestial is one, and the [glory] of the terrestrial is another. (41) There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. (42) So also is the resurrection of the dead…. According to Paul and the Holy Spirit, we will all have a sun, moon, or star glory new body in heaven. This is according to what stage we are in when it comes to manifesting the resurrection life of Christ. Everyone wants to know what determines which new body they will have. The short answer is that the glory that we walk in before death or rapture determines the glory of our eternal house or body. God “will render unto every man according to his works” (Rom.2:6). It literally says in 2 Corinthians 5:10 in the Greek and in the numeric pattern, “For we must all be made manifest before the judgment-seat of Christ; that each receive through the body, according to what he hath done, whether good or bad.” Notice that the reward is given “through the body” and what we do “good or bad” determines whether the glory of the new body will be a star, a moon, or a sun glory body. The Greek word for “judgment-seat” here means “footprint tribunal.” This means that we are going to be judged by how closely we walked in Christ's steps. (1Jn.2:6) He that saith he abideth in him ought himself also to walk even as he walked. Remember that abiding in Christ is to abide in heavenly places. By the works of Jesus through us, we are growing in these progressive glories and putting on the clothing of our new spiritual body while still living in the old body. This is so that, when this body is gone, we do not become naked. (2Cor.5:1) For we know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal, in the heavens. (2) For verily in this we groan, longing to be clothed upon with our habitation which is from heaven: (3) if so be that being clothed we shall not be found naked. (4) For indeed we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but that we would be clothed upon, that what is mortal may be swallowed up of life. Our mortal life is to be swallowed by the life of Christ. Paul taught that by faith we are to spiritually put to death the members of the old man, which are his works. (Col.3:5) Put to death therefore your members which are upon the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry; (6) for which things' sake cometh the wrath of God upon the sons of disobedience. Notice that those who fail to put off the old man will go into the “wrath of God,” just as the fallen stars or unripe figs. (8) But now do ye also put them all away: anger, wrath, malice, railing, shameful speaking out of your mouth: (9) lie not one to another; seeing that ye have put off the old man with his doings, (10) and have put on the new man, that is being renewed unto knowledge after the image of him that created him.  We grow up in the image of Christ from star glory to moon glory to sun glory, or from 30- to 60- to 100-fold fruit, as we put off the old man's works and put on the new man's works. (Rom.13:12) The night is far spent, and the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light (that is star, moon and then sun light). (13) Let us walk becomingly, as in the day; not in revelling and drunkenness, not in chambering and wantonness, not in strife and jealousy. (14) But put ye on the Lord Jesus Christ, and make not provision for the flesh, to [fulfil] the lusts [thereof]. We must cast off the works of darkness and put on Christ by putting on His works. Christ's works are “the garments of salvation” (Isa.61:10). However, the garment spotted by acts of flesh send many to fiery trials to burn up these evil works. (Jud.1:23) And some save, snatching them out of the fire; and on some have mercy with fear; hating even the garment spotted by the flesh. 1Co.3:11-15 For other foundation can no man lay than that which is laid, which is Jesus Christ. 12 But if any man buildeth on the foundation gold, silver, costly stones, wood, hay, stubble; 13 each man's work shall be made manifest: for the day shall declare it, because it is revealed in fire; and the fire itself shall prove each man's work of what sort it is. 14 If any man's work shall abide which he built thereon, he shall receive a reward. 15 If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as through fire. The true Bride is making herself ready by putting on the works of the bright garment of the glory of God. (Rev.19:7) Let us rejoice and be exceeding glad, and let us give the glory unto him: for the marriage of the Lamb is come, and his wife hath made herself ready. (8) And it was given unto her that she should array herself in fine linen, bright (Greek: Lampros) [and] pure: for the fine linen is the righteous acts of the saints. Notice that our “righteous acts” are the glorious garment.  Friends, don't believe the apostate gospel. God said, “I will give unto each one of you according to your works” (Rev.2:23). Those who say that they have faith but don't need works will not be saved. (Jas.2:14) What doth it profit, my brethren, if a man say he hath faith, but have not works? can that faith save him? (17) Even so faith, if it have not works, is dead in itself. (18) Yea, a man will say, Thou hast faith, and I have works: show me thy faith apart from [thy] works, and I by my works will show thee [my] faith. (26) For as the body apart from the spirit is dead, even so faith apart from works is dead. Salvation is not by our works but by faith because it empowers us to do Christ's works. Every place the judgment is mentioned, God judges works because that is how He judges faith.             Let's look closer at the first stage of Christian growth, which is star glory. (Dan.12:3) And they that are wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. God told Abraham that his seed would be “as the stars of the heavens” (Gen.22:17). Paul said to the New Covenant Church: “They that are of faith, the same are sons of Abraham” (Gal.3:7). As the stars sit in the heavens with the sun, so He “raised us up with him, and made us to sit with him (that is the Sun) in the heavenly [places], in Christ Jesus” (Eph.2:6). Notice that to be in “heavenly places” is to abide “in Christ.” Those who do not continue to abide in Christ do not bear fruit. (Joh.15:4) Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in me. (5)…He that abideth in me, and I in him, the same beareth much fruit: for apart from me ye can do nothing. (6) If a man abide not in me, he is cast forth as a branch, and is withered; and they gather them, and cast them into the fire, and they are burned. As we see, those who do not bear fruit do not continue to abide in heaven. (Rev.6:13) And the stars of the heaven fell unto the earth, as a fig tree casteth her unripe figs when she is shaken of a great wind. Like the fallen figs, the fallen stars represent the falling away of a portion of the spiritual seed of Abraham. According to 1 John 5:11, “God gave unto us eternal life, and this life is in his Son” and that is the only place we can claim this gift.  (Joh.15:2) Every branch in me that beareth not fruit, he (that is, the Father) taketh it away…. One of the most common ways God takes away these unfruitful “Christians” is to permit the wolves to carry them away. (Deu.13:1) If there arise in the midst of thee a prophet, or a dreamer of dreams, and he give thee a sign or a wonder, (2) and the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods (meaning false Jesuses), which thou hast not known, and let us serve them; (3) thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams: for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul.  The false prophets come with deception to weed out the Church of those who do not love truth and purity. (2Thes.2:11) And for this cause God sendeth them a working of error, that they should believe a lie: (12) that they all might be judged who believed not the truth, but had pleasure in unrighteousness. It is the corporate False Prophet that “the prophet that teacheth lies, he is the tail. For they that lead this people cause them to err; and they that are led of them are destroyed” (Isa.9:15-16). The false prophet is the tail of the corporate dragon of which we are told that “his tail draweth the third part of the stars of heaven, and did cast them to the earth” (Rev.12:4). Obviously, if even one literal star falls to the earth, there would be no earth, so this has to be spiritual stars falling away. Notice that a third of the Christians, who are stars that are living at the time of the end, will be cast down from their heavenly position in Christ. This does not include merely the religious who are not born again. We have been told that the stars here are angels, but the false prophets certainly do not cast down angels, rather the apostates who believe their lies. These lukewarm, unfruitful “Christians” are rejected from the righteous harvest and fall to the earth to be part of the wicked harvest, “the winepress of the fierceness of the wrath of God.” In all the verses we have looked at, where the stars fall, there is not one where the sun or moon falls. Only stars are in danger of falling, for they have the least glory or the least fruit. According to Jesus' parable of the sower, the least that would make it into the kingdom is 30-fold fruit. Star glory saints do not all have the same glory, and those who do not have at least the 30-fold fruit will fall. (1Cor.15:41) …One star differeth from another star in glory. I believe a newborn Christian has been given 30-fold fruit, but many leave their “first love” and do not maintain their “first works” so that their lampstand is removed (Rev.2:4-5). They have the 30-fold glory with a new born-again spirit, but that glory becomes diminished by the “garment spotted by the flesh” and its works. They are born again and die again, which is what is meant by “twice dead, plucked up by the roots” (Jud.1:12). We must overcome through faith, or we lose our position in Christ. (Rev.3:5) He that overcometh shall thus be arrayed in white garments; and I will in no wise blot his name out of the book of life…. From the rebirth of our spirit (30-fold), we are meant to continue taking the Promised Land of our soul (60-fold) and body (100-fold) until nothing of the old life remains. (Mat.13:33)…The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal (spirit, soul, and body), till it was all leavened. Instead, many live after the flesh so that even their spirits are not preserved. This is like the servant who was given one talent but brought forth no fruit because he hid it in the earth, and for this was cast forth into outer darkness. (1Thes.5:23) And the God of peace himself sanctify you wholly (completely); and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ. Moon glory saints will not fall at the end, for they are 60-fold. Sun glory saints are 100- fold for they have come to maturity and manifested the Son to walk as Christ walked. We are all sons by faith, but those who truly walk in the faith of the Gospel will manifest their Sonship (2Cor.3:18). Besides the differences seen in Jacob's family between the star, moon, and sun glories, there are more. The Lord impressed in my spirit some of these differences. The stars are separate from one another because they have their own glory. We saw that glory is the righteousness of Christ manifested in us. Those who are immature in the Lord are self-righteous and it keeps them separated from one another. This is where the foolishness of denominationalism comes from. Those who are sectarian are star glory or, worse, just religious. However, the second stage of our maturity is the moon glory. We are told that the moon will be turned into blood before the Day of the Lord (Act.2:20). This is death to self, caused by the persecution through tribulation. The moon is united because it is dead, not having its own glory or self-righteousness to separate it as a body. It only reflects the light of the sun, as those who are dead to self only reflect the light of the Son. (Rom.6:5) For if we have become united with [him] in the likeness of his death, we shall be also [in the likeness] of his resurrection. Notice that those who fully manifest moon glory will have sun glory. The third stage is the resurrection life of the Son because we once again have our own glory, but this time it is the glory of the sun. Of course, this is the manifestation of Sonship or “Christ in you, the hope of glory” (Col.1:27). We seek for this place in Him when the sun is straight up and we are fully walking in its light. (Pro.4:18) But the path of the righteous is as the dawning light, That shineth more and more unto the perfect day. The perfect day is when there are no shadows of darkness and Christ, the Sun, is manifested in our life. (Mat.13:43) Then shall the righteous shine forth as the sun in the kingdom of their Father…. It is God's desire that we outgrow star glory to fill up the ranks of the moon and sun glory before Jesus comes. (Isa.30:26) Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the Lord bindeth up the hurt of his people, and healeth the stroke of their wound.  At the end of the Tribulation, “the light of the sun shall be sevenfold” because a portion of the seven churches will have repented, and become sun glory. At this time, it will be “as the light of seven days” because they will manifest Sonship at the end of the tribulation on the seventh millennial day. Those who refuse to manifest the light in these three stages will degenerate and be spit out of the body of Christ in order to purify it. (Rev.3:16) So because thou art lukewarm, and neither hot nor cold, I will spew thee out of my mouth. After these stars fall, the sun, moon, and remaining stars are darkened because they no longer share their light with the world. The time of evangelization is over and all of the elect are hidden in the ark or martyred and resurrected. (Isa.13:10) For the stars of heaven and the constellations thereof shall not give their light; the sun shall be darkened in its going forth, and the moon shall not cause its light to shine. God attributes character to the heavenly bodies because these are His saints, who will no longer share the light of the Gospel with an unrepentant world or its reprobate “Christians.” (Rev.9:20) And the rest of mankind…repented not of the works of their hands….  Let me share a few revelations with you that go along with this teaching.   Death to Self Leads to Resurrection Life G. M. - 1/16/23 (David's notes in red) It was a bright sunny day, and I was walking with someone on the sidewalk. (representing that the sun/Son shines upon us when we walk the narrow road.) It seemed to be on a college campus somewhere. (A college campus represents a place of higher learning.) There were quite a few other people gathered in small groups here and there along the way. It was a beautiful day, and everyone was happy and joyful. At the end of the sidewalk, there were a couple of glass doors going into what I thought was a building, but once inside, I felt that I was in a cave, as it was so dark. (I do not know who was walking with me, but I felt it was someone I knew.) (Jesus is walking with us as we walk the straight and narrow unto the death of our flesh nature represented by the cave. Jesus was buried in a cave after His death by the cross and so must we. There is a parallel between what happened to Jesus in His death, burial and resurrection and what is happening with the Man-child/Bride bodies.) This was not a large cave but seemed to be 30-40 feet long. (The Number 30 is considered the number of maturity and the number 40 represents a period of testing or trial.) The darkness was so dense and overwhelming. The idea of it being a cave never entered my mind before we entered through the glass doors. (We must all lose our fleshly life, which is against God, so that our spiritual life will rule. (Mic.7:7-9) But as for me, I will look unto Jehovah; I will wait for the God of my salvation: my God will hear me. 8 Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, Jehovah will be a light unto me. 9 I will bear the indignation of Jehovah, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness.) Once inside the doors (Jesus is the transparent Door. We enter the Kingdom only through Him and His resurrection life.) I got separated from the person who had been walking with me. (This reminds me of what Jesus cried out on His cross in (Mat.27:45-46) Now from the sixth hour there was darkness over all the land until the ninth hour. 46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, my God, why hast thou forsaken me? Jesus felt separated, too, during His death experience.) It was very dark, so it was hard to recognize people as they just looked like shadows moving about. (When we are going through our death to self process, we become hard to recognize because we are shadows of our former selves.) I didn't want to stand in the path, so I moved up to the highest row of seating available, which was the third row.) (Jesus said after 3 days I will rise again. The three rows could also represent bearing the 30, 60-, and 100-fold fruit of Christ.) There were planks set into the steep bank of a hill that was very hard dirt. The ceiling of this area was barely above the highest seating space. I sat quietly waiting to hear the voice of the person who walked in with me so I could locate them and sit with them. When I awoke, I did not know what had happened to the person who walked in with me. (He is still there in spirit with us, even in our darkest moments. He promised He will never leave or forsake us.) … There were people scattered about sitting on the rows of planks, but the area was far from full. (The first fruits harvest is small. Few are taught the crucified life or Jesus' message of death to self.) I received by faith at random Jeremiah 4:6 for this dream. My finger was on the words, “flee for safety”. This chapter is very fitting for these days. (Jer.4:6) Set up a standard toward Zion (the Bride):    flee for safety, stay not; for I will bring evil from the north, and a great destruction. (Those who are dead to self, like the first fruits Bride, are safe from judgment.) The Lord brought to my attention the parable of the sower in Matthew 13. Thank you, Father, for the seed sown upon good ground, for those who hear the word and understand it; that they may bear much fruit and bring glory and honor to Your Name. In Jesus Name, Amen.   30-, 60- & 100-Fold Paths Anonymous. - 10/25/2007 (David's notes in red) I saw three different groups of believers (star glory: 30-fold; moon: 60-fold; sun: 100-fold) and we had to decide which pathway we all wanted to take. There was an extremely huge boulder or rock, like what you see in a mountain. (Representing Jesus and the Kingdom of God.) There were three pathways to choose from to go to the other side. The first was to take a pathway around the rock, which looked fairly flat, and on level sandy ground. This pathway looked off-white, exactly like the sand you see on a beach. (The easy way on the flesh is not the crucified life and may not bear fruit much beyond 30-fold or star glory. It is from this place that many will fall away. This may represent the born-again in spirit, but not completely crucified in the soul, life. Many avoid the fiery trials that burn up the flesh by not walking in the steps of Jesus. The garment for such an individual, if they did not fall away, would be off-white, reflecting their works. To many, the rock is too great to hope to walk on, reflecting their immature understanding of the Gospel and God's plan of recreating Christ in us. These choose the unstable, impure, off-white sand of man's traditions on which to stand.) The second path was to climb up that rock. The steps were carved out of the rock, and it was a steep and high climb. (This represents walking in the steps already set in stone by the Word, which is also standing on the rock of Christ's Word. This will bear more fruit even to 60-fold, or moon glory, but something important is not emphasized on this path.) The third path was to enter into a very narrow opening going into that rock and walk down steep steps, also carved out of the rock. (This is also standing on the rock in the steps of the Word. It suggests more the abiding in the cleft of the rock of safety by entering into Christ's suffering through death to self, spiritually beneath the earth. Through this method, we can transverse the fullness of moon glory and enter 100-fold or Sun glory, Christlikeness.) We were all outside that rock, looking at these 3 paths and deciding which pathway to take. This place was flourishing with grass and trees and was not barren. The pathway into the rock was directly in front of us. The pathway climbing up the rock was to my left (from the rock's perspective, it would have been right [those who walk more as sheep on Jesus' right]) and the pathway going around the rock was to my right (from the rock's perspective, it would have been left [those who walk more as goats on Jesus' left]). Both these were detours to the straight pathway into the rock. (This is God's perfect will -- His chosen path, which few will find.) We could view all the believers taking the different pathways. The vast majority turned to my right (the rock's left) because that way seemed bright, flat, and sure, which could be easily negotiated. (“There is a way that seemeth right unto man” but is really left unto God. Many are comfortable with the worldly “Christian” life where discipleship is considered unattainable and something that has passed away.) There were some turning to my left to climb the rock. Again, it was bright, and the steps seemed visibly carved out from the rock, though the ascent was very steep and the height was frightening. (This is the life of faith without the emphasis of the crucified life.) However, the pathway into the rock was not as visible as the pathway outside; it seemed the scariest. (Because it represents the self being swallowed up by the life of Christ through death to the old man and walking by faith.) I saw one believer from my church wearing white, calling me to follow her. Most took the pathway around the rock, whilst there were very few people who climbed on top of the rock or went into the rock. (It is always a few who take the best paths.) The believer from my church started climbing the rock. I did not follow her but went into the rock. (We cannot follow others' individual path or that of churches and religion, or denominations. God has a scriptural plan for each of us.) One could not see the steps before you -- you had to descend by faith, but as you descended it got easier, and I remember thinking that from the outside it looked like a difficult, narrow, dark, and unknown pathway, but when you walk by faith, God's grace is sufficient to hold your footing in the steep descent. I felt tremendous confidence and joy whilst going on my journey; it was not scary at all. (The more we die, the easier life becomes because we have more of Christ and less of us.) This path was not taken by most people, and the dream ended here. The two paths: the one to the right of the rock mountain and the one into the rock mountain. Both point out scriptural needs in our life and paths in which the most glorious will major. The easy path of star glory is the one from which the greatest falling away will come. (Rev.6:13) and the stars of the heaven fell unto the earth, as a fig tree casteth her unripe figs when she is shaken of a great wind. When I shared this interpretation with [“Anonymous”] she had just received this confirmation from the Lord: “I too was told that this is the 30-fold pathway where a lot of people will fall”.   Climbing and Entering the Rock Mountain P. O. – 2015 (David's notes in red) P.O.'s introduction: I am typing this dream from memory, but that's not a problem because it was a very memorable experience. When I originally gave this dream and testimony in the assembly, I remember some of the verses the Father gave me at that time, but not all of them. At the time when I shared it with the brethren, I emphasized the part of the dream about 'being above it all', that (Eph.2:6) He raised us up with him, and made us to sit with him in the heavenly places, in Christ Jesus... and that we are (1:21) far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come... I emphasized that part for two reasons: First, because we were heavily coming against the chemtrails threat. Secondly, the part about entering the rock was very difficult to describe, so I gave it less emphasis than it merited. Here's the dream: I was climbing a rock that was also a mountain. (Jesus is the Rock and the mountain or Kingdom of God. Jesus is Mt. Zion into which the Bride will enter and be one with Him. On Mt. Zion is the presence of God, the Man-child David and the Bride. Climbing here, represents coming closer and closer to this goal by overcoming obstacles and hindrances to the Word in us. Climbing a mountain is, in many cases considered a place of safety and so it is in this case.) The ledge was narrow and close. (Mat.7:14) For narrow is the gate, and straitened the way, that leadeth unto life, and few are they that find it. (The way is as narrow as the obedience to the Word restrains our actions. Those whose actions are not conformed to the Word are not climbing this mountain.) There was one place on the ledge that I had just come from that had lots of pebbles, like loose debris. I could hear pebbles skittering off the edge, echoing, like they were going down, almost forever. I felt my heart kind of skip a beat. (I have known people who were climbing this mountain through faith but stumbled at the rock, being disobedient, and fell away. (Rom.9:30) What shall we say then? That the Gentiles, who followed not after righteousness, attained to righteousness, even the righteousness which is of faith: (31) but Israel, following after a law of righteousness, did not arrive at that law. (32) Wherefore? Because they sought it not by faith, but as it were by works. They stumbled at the stone of stumbling; (33) even as it is written, Behold, I lay in Zion a stone of stumbling and a rock of offence: And he that believeth on him shall not be put to shame. (Joh.6:28) They said therefore unto him, What must we do, that we may work the works of God? (29) Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent. (Eph.2:8) for by grace have ye been saved through faith; and that not of yourselves, it is the gift of God; (9) not of works, that no man should glory. Condemnation is generally the devil's way of bringing us under law to our own works, which brings no faith or fruit. God's way is to repent and believe, and He will give you grace to climb the mountain.) I thought briefly about turning back, but it seemed like a bad idea. (Heb.10:38) But my righteous one shall live by faith: And if he shrink back, my soul hath no pleasure in him. (39) But we are not of them that shrink back unto perdition; but of them that have faith unto the saving of the soul. When I arrived at what seemed to be nearly the peak, I rested my back against the mountain, while my face looked skyward. I was so high that I was above the clouds. (Climbing Zion represents the height of obedience, which is also the height of sanctification and safety. (Psa.125:1) A Song of Ascents. They that trust in Jehovah Are as mount Zion, which cannot be moved, but abideth for ever. (2) As the mountains are round about Jerusalem, So Jehovah is round about his people From this time forth and for evermore. (3) For the sceptre of wickedness shall not rest upon the lot of the righteous; That the righteous put not forth their hands unto iniquity. (4) Do good, O Jehovah, unto those that are good, And to them that are upright in their hearts. (5) But as for such as turn aside unto their crooked ways, Jehovah will lead them forth with the workers of iniquity. Peace be upon Israel. (Psa.15:1) A Psalm of David. Jehovah, who shall sojourn in thy tabernacle? Who shall dwell in thy holy hill? (2) He that walketh uprightly, and worketh righteousness, And speaketh truth in his heart; (3) He that slandereth not with his tongue, Nor doeth evil to his friend, Nor taketh up a reproach against his neighbor; (4) In whose eyes a reprobate is despised, But who honoreth them that fear Jehovah; He that sweareth to his own hurt, and changeth not; (5) He that putteth not out his money to interest, Nor taketh reward against the innocent. He that doeth these things shall never be moved. (24:3) Who shall ascend into the hill of Jehovah? And who shall stand in his holy place? (4) He that hath clean hands, and a pure heart; Who hath not lifted up his soul unto falsehood, And hath not sworn deceitfully. (5) He shall receive a blessing from Jehovah, And righteousness from the God of his salvation. (6) This is the generation of them that seek after him, That seek thy face, even Jacob. [Selah] Considering the many threats, temptations and obstacles that are ahead, we need to abide in Christ, the secret place of the Most High. (1Jn.2:24) As for you, let that abide in you which ye heard from the beginning. If that which ye heard from the beginning abide in you, ye also shall abide in the Son, and in the Father. (2Jn.9) Whosoever goeth onward and abideth not in the teaching of Christ, hath not God: he that abideth in the teaching, the same hath both the Father and the Son. Judgment is at the door; repent of sin against the Word and believe.) I never even saw any ground. It was all rock and sky. (This represents that worldly temptations are left behind. I am crucified with Christ.) I remember thinking, “Nothing can affect me here”. (Gal.2:20) I have been crucified with Christ; and it is no longer I that live, but Christ living in me: and that life which I now live in the flesh I live in faith, the faith which is in the Son of God, who loved me, and gave himself up for me. (Gal.5:24) And they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof. (Again, this was the part that I tried most to communicate to the brethren that night.) I was “in heavenly places” and “far above all rule, and authority, and power”, as the Word says. But then the 'twilight zone' part happened. I felt the urge to turn and sort of 'fall into' or embrace the rock face. (Mat.21:43) Therefore say I unto you, The kingdom of God ... shall be given to a nation bringing forth the fruits thereof. (44) And he that falleth on this stone shall be broken to pieces... I extended my arms out as I turned 180 degrees, as if I were going to hug something really huge. This was when it was as if the rock absorbed me. (The ultimate end of the climb of sanctification by the Word is to be one with God and to be one with our brethren in Him.) It was something like one of those old movies where a wall somehow opens up to reveal a secret door. Then, in the blink of an eye, the door and person disappear. In the movies, they've gone somewhere mysterious. This is like what happened. When this occurred, I thought, “Why do I want to go into this rock?” My natural mind wanted to tell me that it would be dark and uncomfortable. But that is what I wanted, and that is what happened. I embraced the rock and it was as if a secret chasm or door cracked open to take me in. (Joh.10:9) I am the door; by me if any man enter in, he shall be saved, and shall go in and go out, and shall find pasture. (Mat.10:39) He that findeth his life shall lose it; and he that loseth his life for my sake shall find it. (Joh.12:25) He that loveth his life loseth it; and he that hateth his life in this world shall keep it unto life eternal. End of dream. Final thought and prayer: The night that I shared this dream/testimony, I tried to demonstrate the last part to our group, failing miserably at the attempt to demonstrate a rock mountain absorbing a person. In our natural minds, this seems like a nightmare or a B-rated movie. But in the dream, it felt perfect and right. (Because this path brings us to the joy and peace of a cleansed conscience. It brings us to serve God because of the love of Him, rather than just fear of Him, which is “the beginning of wisdom” but not the end of it.) Father, thank You for giving this dream to us and helping us to understand what You are saying. Your Son is perfect and right. And we thank You for our being in Him. From Isaiah, I am reminded of a favorite 'rock' passage: (Isa.50:7) For the Lord Jehovah will help me; therefore have I not been confounded: therefore have I set my face like a flint, and I know that I shall not be put to shame. (8) He is near that justifieth me; who will content with me? let us stand up together: who is mine adversary? let him come near to me. (9) Behold, the Lord Jehovah will help me; who is he that shall condemn me? behold, all they shall wax old as a garment, the moth shall eat them up. (10) Who is among you that feareth Jehovah, that obeyeth the voice of his servant? he that walketh in darkness, and hath no light, let him trust in the name of Jehovah, and rely upon his God. Thank You that Jesus is our Rock and that we will never be put to shame. Because we are in Him, we can turn our faces like flint and never look back. And, lastly, (Job.13:15) Behold, he will slay me; I have no hope: Nevertheless I will maintain my ways before him. Thank You, Father. We no longer live, but Christ the Rock lives in us. Amen.

Join David Maxwell for an hour of gardening advice for summer. He'll be joined in studio by expert Neil Porteous who will have advice on how to grow olives successfully in a climate which isn't always as hot as this week! In Ann FitzSimons County Down greenhouse she is growing tomatoes, basil and chillies - so what is the secret of her success? As the school term ends one Bush Primary in Dungannon is marking the retirement of a teacher who has inspired pupils to get into gardening for the last 30 years. David visits the class plots and meets some of the budding gardeners. Also on the programme, wildlife cameraman, Martin Dohrn on his documentary 'My Garden of a thousand bees' where he discovered over 60 species of bee in his own Bristol back garden. Contact the programme on gardenerscorner@bbc.co.uk

Thursday, 25 June 2026   saying to them, “Go into the village opposite you, and immediately you will find a donkey tied, and a colt with her. Loose them and bring them to Me. Matthew 21:2   “Saying to them, ‘You go into the village, the ‘opposite you,' and immediately you will find ‘donkey, having been bound', and ‘colt, with her'. Having loosened, you bring to Me.'” (CG)   The previous verse noted that Jesus and those with Him drew near to Jerusalem, coming to Bethphage by the Mount of Olives. At this point, it needs to be understood that Matthew is giving details categorically, not necessarily chronologically.   John's gospel includes the death and the raising of Lazarus, coming before the triumphal entry. Therefore, there is time and there are events between leaving Jericho and the events that will take place that occurred while Jesus was in this area. Understanding that, when there, He sent two disciples. Matthew next records, “Saying to them, ‘You go into the village, the ‘opposite you,'.'”   The village is not identified. Some argue it is Bethphage, the city just mentioned in verse 1. Others, because of the term “opposite you,” think it refers to Bethany. John Gill, with lively defense, suggests it is Nob, a city of the priests mentioned first in 1 Samuel 21.   Regardless, because the name is not given, it has purposefully been left out to keep the narrative typology untarnished. Once in this city, Jesus continues, saying, “and immediately you will find ‘donkey, having been bound'.”   The onus, donkey, is introduced here. It is a primary word. Donkeys are found in both testaments. The Topical Lexicon says it is “a symbol of humble service, patient endurance, and covenant blessing.” This word is found five times in the New Testament in Matthew, Luke, and John. Although onomastic scholars don't generally tie this word onus to our modern word onus, signifying a burden, it is a likely candidate for its etymological root.   This is a female donkey, a jenny. That makes her comparable to the Hebrew word athon, coming from ethan, permanence or enduring. As such, the idea of “patient endurance” noted above is written right into the Hebrew naming of this animal. Jesus continues with, “and ‘colt, with her'.”   Another new word, pólos, a foal or filly, especially a young donkey, is seen. This word is found twelve times, only in all four gospels. In Zechariah 9:9, it says of the coming Messiah that He would be “riding upon jack (khamor, a male donkey), and upon colt (ayir), ‘son, jenny'.”   The words are telling a story. The khamor, jack, is derived from khamar, to boil (but with the sense of redness as in a reddened boiling pot). The word ayir, colt, is from ur, to awaken. Thus, it is a colt that is just being broken. The athon, jenny signifies permanence.   This will be further explored when we come to verses 4 and 5, where the prophecy is explicitly cited. Of these two donkeys, it next says, “Having loosened, you bring to Me.”   Jesus is specifically directing what will be the fulfillment of this ancient prophecy. Matthew is the only one who notes two donkeys. The other gospels focus only on the one Jesus will ride on. This makes sense because Matthew's writing is directed most specifically to the Jewish people, presenting Jesus as the King of the Jews and the fulfillment of their Scriptures.   The colt would follow its mother as she led it along in this procession.   Life application: An ancient analysis of these verses from Jerome looks to the mother donkey as representing the Jewish people who had, for many hundreds of years, borne the yoke of the Law of Moses. He points to the colt as representing the Gentiles, being as yet unbroken until the time Christ sat on it.   Considering the roots of the words presented above, does that fit with what is being said and what fits into the dispensational model? Think about this as the verses continue to be evaluated. God is not just telling us surface stories of what actually took place. Rather, He is giving us deeper information in His word.   What is said and anticipated in the Old Testament through typology is confirmed in the New. The physical reality of the past is teaching us spiritual truths concerning God, the coming of Christ, the effects of His work, etc.   Many scholars call this “mystical,” as if it were a fanciful notion of made-up stuff. Some dismiss typology altogether, as if it has no use in biblical interpretation. What is wrong with such evaluations? The answer is found explicitly right in the New Testament, in passages such as 1 Corinthians 10:1-6 and Galatians 4:21-31.   In those passages, Paul says that the stories of the Old Testament were examples of Christ being presented through typology. He even says it indirectly in verses such as in 1 Corinthians 5 –   “Your glorying is not good. Do you not know that a little leaven leavens the whole lump? 7 Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us. 8 Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” 1 Corinthians 5:6-8   Paul makes a one-to-one comparison between the Passover and the Feast of Unleavened Bread to Christ and our life in Christ. God is working through types and pictures in the Old Testament, conveying information about what lies ahead. Every word and every detail of these ancient passages is given to point us to spiritual truths.   Be sure to think about what you are reading in the Old Testament. It is all pointing to Jesus, what He has done, and how it applies to us. Typology is how God is doing this.   Lord God, thank You for how Your wisdom is on display in ancient passages of Your word that seem to make no sense... until we look for Jesus. Then they fall into place, making all the sense in the world. What a treat it is for us to search out our Lord in them! Amen.  

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22:24 And there was also a strife among them, which of them should be accounted the greatest. 22:25 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. 22:26 But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. 22:27 For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth. 22:28 Ye are they which have continued with me in my temptations. 22:29 And I appoint unto you a kingdom, as my Father hath appointed unto me; 22:30 That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. 22:31 And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: 22:32 But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. 22:33 And he said unto him, Lord, I am ready to go with thee, both into prison, and to death. 22:34 And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me. 22:35 And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing. 22:36 Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one. 22:37 For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end. 22:38 And they said, Lord, behold, here are two swords. And he said unto them, It is enough. 22:39 And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him. 22:40 And when he was at the place, he said unto them, Pray that ye enter not into temptation. 22:41 And he was withdrawn from them about a stone's cast, and kneeled down, and prayed, 22:42 Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done. 22:43 And there appeared an angel unto him from heaven, strengthening him. 22:44 And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. 22:45 And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow, 22:46 And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.

Wednesday, 24 June 2026   Now when they drew near Jerusalem, and came to Bethphage, at the Mount of Olives, then Jesus sent two disciples, Matthew 21:1   “And when they neared unto Jerusalem, and they came unto Bethphage toward the ‘Mount, the Olives', then Jesus, He sent two disciples.” (CG)   In the previous verse, Chapter 20 ended with Jesus healing the sight of the blind men, who were then said to follow Him. In Luke, the account of Zachaeus, the wee little man, comes after the healing. Matthew skips over that, saying, “And when they neared unto Jerusalem.”   The walk from Jericho to Jerusalem is uphill. The path follows a wide gorge at times with stunning views. Eventually, Jerusalem comes into view. Along this well-beaten track, certainly still accompanied by a large group of people, it says, “and they came unto Bethphage.”   Béthphagé is a location found only three times, once in each of the synoptic gospels. It is, unfortunately, rendered by some as House of Figs. This does not give the full sense of the word. The name is derived from beth, house, and pag (Hebrew pagah), crude, which is found only once in the Old Testament, in Song of Songs 2:13. There it says, “The fig spiced her crudes.” The word khanat signifies to spice. It is a term used when referring to embalming.   The meaning isn't that of putting forth but of the sweetening, or spicing, of the fruit as it ripens for harvesting. This process then explains the word pagah, crude, an unripe fig. The fig is already on the tree, but until it goes through the spicing process, it otherwise remains an inedible crude unless it is properly prepared to make chutneys, jams, and preserves. However, once it is spiced by the season, it becomes edible right off the tree.   Understanding this, Béthphagé means House of Unripe Figs, or more scientifically, House of Unspiced Figs, with the understanding that the spicing process is on the tree, not in later preparation. Bethphage is collocated with Bethany, as is seen in Mark's and Luke's gospel records.   The actual site of Bethphage has never been determined, but its general location, based on the gospels, is certain. Being near Bethany, it is within what is known as a Sabbath-day's journey, which is 2000 cubits or less, to Jerusalem. That is determined from Acts 1:12, which places the Mount of Olives within this distance. Matthew says it is “toward the ‘Mount, the Olives'.”   This contains another new word, elaia, olive. It refers to the tree or the fruit. In Judges 9, the olive is noted as the finest of the fruit trees. Its fruit is highly prized. Olives are used for eating, oil, soaps, and more. The oil is used for lighting lamps and cooking food, among other uses. The wood is prized for its beauty and can be burned for warmth.   As for the olive itself, it is a symbol of religious privilege. For example, it reflects the Spirit working through those who are included in this privilege. The olives receive their fatness from the roots. The branches receive this fatness and produce olives, which are then used to put forth light before the Lord in the form of olive oil. At this location, it next says, “then Jesus, He sent two disciples.”   These two are to prepare for a special moment prophesied by the prophet Zechariah, hundreds of years earlier.   Life application: It is important to know what the various things noted in the Bible represent. The olive was just seen as a symbol of religious privilege. The fig has its own connotation as well. Unfortunately, the meaning of the fig has been misapplied by many to signify the nation of Israel.   That misinterpretation has been passed around for eons, and it damages any hint of trying to figure out what is being presented in Scripture. Rather, the fig speaks of the spiritual connection between God and man.   When this was lost in the Garden of Eden, Adam and Eve attempted, by their own works, to restore that connection through the use of fig leaves covering the disconnect, the shame of sin.   When Jesus curses the fig tree, in the gospels, it forms a parable concerning the place He was coming from and going to, the temple, which is the place where the spiritual connection with God was effected for the people.   In His words, “Let no one eat fruit from you ever again” (Mark 11:14), He was indicating that the temple that served the law would never again be the source of connection to God. Instead, that connection would only come through Him.   Understanding this, the House of Unspiced Crudes will have its own particular meaning. It refers to a fig that is not yet ready to be eaten unless it is manually prepared in a manner similar to pickling. Pay attention to such details. In considering the details, typology is likely to come forth from the surrounding narrative, forming a larger picture of something else.   Lord God, it is so wonderful to search out the treasures found in Your word. Help us to be diligent to research what is said, paying attention to every detail. In doing this, we will more clearly understand what You are telling us. Help us, Lord, to be methodical and patient as we search out this precious word. Amen.  

Pastor Nick Brown from Collierville Bible Church shares his recent journey through Israel—from the Sea of Galilee to the Mount of Olives, and into the heart of Bethlehem. You'll hear about walking where Jesus walked (and how it changes how you read the Bible), the reality of life in Israel today—safer than you think, hearts more open than ever, worshipping with Arab Christians in a church that's endured 50+ years of persecution, and The Bethlehem Encounter—a project bringing the Gospel to thousands of Muslims in Jesus' birthplace.

The end times timeline does not terminate with man building a better world, repairing the damage of sin, or finally learning how to govern himself. It ends with the present heaven and earth fleeing away from the face of the One seated on the Great White Throne. Revelation 20 shows the final collapse of Adam's ruined world system, followed by the judgment of every lost soul who rejected the light God gave them. From that fearful scene, the prophetic timeline begins to unfold in reverse: the Great White Throne requires the end of the Millennium, the Millennium requires the Second Coming of Jesus Christ, the Second Coming requires the completion of the time of Jacob's trouble, and the Tribulation requires the removal of the blood-bought Church before the wrath of God is poured out.“And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?” Matthew 24:3 (KJB)That is why the Bible believer is not waiting for the end of the world; we are waiting for the Lord from heaven. The next event for the body of Christ is not the mark of the beast, the rise of Antichrist, or the opening of the seals in Revelation 6, but the blessed hope of Titus 2:13 and the catching away of the Church in 1 Thessalonians 4. When you start at the end and work backward, the rightly divided timeline becomes clear. God will judge this world, restore Israel, reign from Jerusalem, destroy the final rebellion, judge the lost dead, dissolve the first creation, and make all things new. But before that final chain of events begins in earnest, the Lord himself shall descend from heaven with a shout, and the Church will be gone. Today we look at the end times prophetic timeline in reverse!YOU ARE INVITED: Come and be a part of our live and in-person Sunday Service starting at 11:00AM at the Bible Believers Church at the Bookstore in Palatka, Florida.

21:37 And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives. 21:38 And all the people came early in the morning to him in the temple, for to hear him. 22:1 Now the feast of unleavened bread drew nigh, which is called the Passover. 22:2 And the chief priests and scribes sought how they might kill him; for they feared the people. 22:3 Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve. 22:4 And he went his way, and communed with the chief priests and captains, how he might betray him unto them. 22:5 And they were glad, and covenanted to give him money. 22:6 And he promised, and sought opportunity to betray him unto them in the absence of the multitude. 22:7 Then came the day of unleavened bread, when the passover must be killed. 22:8 And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. 22:9 And they said unto him, Where wilt thou that we prepare? 22:10 And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in. 22:11 And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples? 22:12 And he shall shew you a large upper room furnished: there make ready. 22:13 And they went, and found as he had said unto them: and they made ready the passover. 22:14 And when the hour was come, he sat down, and the twelve apostles with him. 22:15 And he said unto them, With desire I have desired to eat this passover with you before I suffer: 22:16 For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. 22:17 And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves: 22:18 For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. 22:19 And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. 22:20 Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. 22:21 But, behold, the hand of him that betrayeth me is with me on the table. 22:22 And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed! 22:23 And they began to enquire among themselves, which of them it was that should do this thing.

A @Christadelphians Video: 2. The Book of Revelation contains the prophecy about the Battle of Armageddon. It will be a time when the world is gathered together in a great battle against Israel. This battle is also described in other parts of the Bible: Joel 3, Zechariah 14 and Ezekiel 38. This will also be the time when the Lord Jesus Christ returns to earth. [Inspiring] **Thought-provoking, insightful, and wonderfully expositional** – this second instalment of *The Lord's direct message to us* dives deep into one of Scripture's most dramatic prophecies: **The Battle of Armageddon**. We continue our journey through Revelation, uncovering the Lord Jesus Christ's own words to our generation. With a revealing look at the sixth vial (Revelation 16:12–16) and its connection to Joel, Zechariah, and Ezekiel, we see how the gathering of nations, the return of Christ, and the judgment of the world are powerfully woven together. This is an outstanding study for anyone seeking clarity on end-time events from a faithful, Scripture-centred perspective.###

Excuses, excuses: The Parable of the Banquet St. Luke 14:16-24 & Deuteronomy 20:1-9 by The Rev'd Dr. Matthew Colvin I am often asked about “application” in sermons. “I enjoy a good sermon,” someone will say, “but I need to have application so I know what to do with it.” Well, you will notice that neither Fr. Bill nor I, his understudy, do very much with “application.” The pulpit is not the place to give you “ten steps to a better marriage” or “key principles of childrearing” or “the blueprints to build a Christian business.” Rather, we are concerned with the Biblical story, and we want to apply you to it, so that you read the Bible as your story. When Paul says, “These things happened as examples for us, upon whom the ends of the ages have come,” he means that to follow Jesus, we need to understand ourselves as being part of the story of the people of God. That is why Hebrews 11 gives us the “hall of faith”; it is why Stephen's sermon in Acts 7 sums up the entire history of Israel; it is why, when Peter is telling Christian wives to respect their husbands, he calls them “daughters of Sarah.” We are consistently told to inscribe ourselves into the story of God's people Israel. There is nothing more practical. Indeed, if we do not get this right, no amount of “application” will work. Our lectionary for this morning pairs Deuteronomy's laws about exemption from military service with Jesus' parable of the banquet and the excuses made by those who were invited. It is, if we think about it, a very odd transposition, rather as though military language had found its way into a wedding or some similar occasion: “WILT thou have this Woman to thy wedded wife, to live together after God's ordinance in the holy estate of Matrimony? Wilt thou love her, comfort her, honour, and keep her in sickness and in health; and, forsaking all others, keep thee only unto her, so long as ye both shall live?” “Yes, sir, corporal, SIR. Hoo-ah!” So what is going on here? To understand the parable, we need to think about the nature of banquets and the nature of the excuses. Let's start with the excuses. Verse 20's excuse, “I have married a wife, and therefore I cannot come” is an allusion to Deuteronomy 24:5. That passage gives the grounds for the exemption of any newly married bridegroom from military service for a year: “that he may bring happiness to his wife whom he has taken.” There is here something of the logic of the law against boiling a kid in its mother's milk: in both cases, one must not mix up life and death, joy and sorrow. In verse 18, we should understand “I have bought a field and must go out and see it” to mean that the transaction needs to be complete. It is the “closing” of a real estate purchase, not an inspection at leisure that could just as easily be postponed for another day. Legally, socially, this is a very good excuse. Verse 19's excuse about needing to test “five yoke of oxen” recalls the calling of Elisha by Elijah in 1 Kings 19:19. There, Elisha is actually in the middle of plowing when Elijah throws his mantle over him: “Tag, you're it!” This is an act of sudden investiture. Elisha responds to it with alacrity: “he left the oxen and ran after Elijah” and said, “Please let me kiss my father and my mother, and then I will follow you.” The excuses are such powerful ones that they actually have statutory warrant in Biblical law. Legally, socially, by all the etiquette of ancient Israel, these excuses are golden, unimpeachable, valid. But in the parable, they are not good excuses in the eyes of the host. Who is he? He is introduced as ἄνθρωπός τις, “a certain man.” Immediately, we recall other parables: “A certain man planted a vineyard, leased it to vinedressers, and went in a far country for a long time.” (Mt 21:33) “A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none.” (Lk. 13:6) “A certain man had two sons.” (Lk. 15:11) “A certain rich man had a steward, and an accusation was brought to him that this man was wasting his goods.” (Lk. 16:1) There are other instances where “a certain man” is someone else, but this is a pretty good sample of instances where “a certain man” is instantly known to stand for God. The parable, then, shows us God's response to the excuse-makers. Note that the “certain man” operates through servants. God is frequently depicted this way, sending his angels and human prophets to do his bidding and deliver his messages. God's reaction to the refusal of his invitations is anger (ὀργισθείς). This requires some explanation. In Matthew's gospel, the banquet is a wedding feast for a king's son, and the invited guests behave much like the wicked vinedressers: they “lay hold of his servants and treat them violently and kill them.” But Luke's version has a different emphasis. It is less allegorized and is designed rather to highlight the reversal of fortune and the approaching deadline. “Go out quickly into the streets and alleys of the city and bring here the poor and crippled and blind and lame.” — all of them likely to be beggars, likely to smell bad, likely to be shabbily dressed. Precisely the sort of unsightly people one does not want at a banquet, any sort of banquet. They would never have been invited had not the originally invited guests refused. Just as Esau rejected his birthright and Jacob received it; just as the majority of the Jews rejected the Messiah so that the gospel might be preached to the gentiles, so here, as Paul puts it in 1 Corinthians 1:28, “God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no flesh might boast in the presence of God.” This is someting God did in history. Unlike every other religion on earth, the Bible makes public claims about events that took place at particular times: “In the fourteenth year of King Hezekiah, Sennacherib king of Assyria came up against the fortified cities of Judah and took them.” “In those days a decree went out from Caesar Augustus that all the world should be registered. This was the first registration when Quirinius was governor of Syria.” Or even in our Nicene Creed, where week after week, we make mention of the name of a corrupt Roman official named Pontius Pilate. Contrast the claims of other religions: that Mohammad was out there in the desert and an angel appeared to him and dictated the Quran. That Joseph Smith was guided by an angel named Moroni and found gold plates inscribed with “Reformed Hieroglyphics” which he translated into King James English. That Siddartha Gautama was meditating under a fig tree and became enlightened. The Mary Baker Eddy or L. Ron Hubbard or some other guru has discovered the secrets of the universe. Even in antiquity, the Stoic sage or Epicurus or the philosopher in Plato's Republic is never about history. It is always private revelation or special understanding of timeless truths or the realm of forms or deep insight into nature. By contrast, the assumption of Jesus' parables is that God deals with Israel in time. The invitation to the banquet and the host's angry reaction to the invited guests refusal, and the verdict at the end of the story that “none of those men who were invited shall taste my banquet” — all presuppose that Israel is facing a decisive crisis in its history. The invitation to the banquet is the gospel summons to follow the Messiah — and this is appropriate, since Jesus is so frequently shown feasting during his earthly ministry. He feasts so much that he incurs the charge of being a glutton and a winebibber. Everywhere he goes, he feasts. He feasts in the house of the Pharisee named Simon; in the house of a tax collector named Zacchaeus; at a wedding at Cana; in company with immoral women, and with “tax collectors and sinners.” This was unusual even by Jewish standards, so that some come to Jesus and ask him, “The Pharisees and the disciples of John fast a lot, but your disciples do not fast.” Jesus explains that the disciples of Jesus do not fast because the bridegroom is with them. What is the appropriate response to the invitation? What do etiquette and emotional rightness and social expectation dictate? Jesus' words about John's ministry and the Jews' reaction to it, in Luke 7:32, are couched in similar terms: “We played the flute for you, and you did not dance; We mourned to you, and you did not weep.” The refusal to recognize Jesus as the one Israel has been waiting for is like the refusal of the invitation to the feast. It is a rejection of the good ending of the story, a refusal to take part in the consummation. It is as if all the actors walked off the stage of a Shakespeare play after act 4. There are times when we want to describe a process has failed to produce its intended fulfillment and consummation — say, when I am talking to my Greek students who are struggling with Greek grammar and vocabulary. If they never go on to actually read Greek literature, I say it is like “a courtship without a marriage.” This is not about timeless truths or Buddhist spiritual enlightenment. A marriage is a historical event. That is the language that God uses about his relationship with his people. The coming of Jesus is the climax of Israel's story. And to everyone, the invitation poses the stark alternative: either enter into the banquet, or be excluded. Remember the older brother of the Prodigal Son in Luke 15: Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what these things meant. And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.' But he was angry and refused to go in•. (Luke 15:25–28, ESV) Or we may recall the words of Jesus after he has healed the centurion's servant in Matthew 8:11: I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, while the sons of the kingdom will be thrown into the outer darkness. (Matthew 8:11–12, ESV) Or there is the parable of the wise and foolish virgins in Matthew 25: And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut. 11 “Afterward the other virgins came also, saying, ‘Lord, Lord, open to us!' 12 But he answered and said, ‘Assuredly, I say to you, I do not know you.' (Matthew 25:10–12) Or we may remember what C.S. Lewis calls the “unforgettable words” in John's gospel's account of the Last Supper, once Jesus has handed the sop to Judas and told him, “What you are going to do, do quickly”: So, after receiving the morsel of bread, he immediately went out. And it was night.  (John 13:30, ESV) It was night. Judas is literally in the outer darkness. To be excluded from the banquet, to be shut out in the darkness, away from the light and joy of the wedding or the feast or the Passover meal, is all the more tragic in light of the fact that those who are excluded are the very ones who had been invited. Jesus “came to his own, and his own did not receive him.” The result is a crucial difference between Judaism and Christianity over the place of Jesus in the story of the people of God. Can you be a Jew and believe in Jesus? It is a silly question. All the original disciples were Jews. As Peter says, “The promise is to you and to your children” and “You are the sons of the prophets and of the covenant that God made with your fathers, saying to Abraham, ‘And in your offspring shall all the families of the earth be blessed.' (Acts 3:25, ESV) But can you follow Rabbinic Judaism and believe that Jesus is the Messiah? That is a different question. The Church places Jesus at the hinge of history, dating our years with the words “Anno Domini” from his first coming and looking forward to his second coming, when he will judge the quick and the dead. Judaism, by contrast, denies that Jesus is the Messiah, and insists that all the passages of Scripture that point to him — the sacrifice of Isaac by Abraham, Joseph and his brothers, the suffering servant in Isaiah, “behold a virgin shall conceive and bear a son, and shall call his name Immanuel”, Zechariah's “behold your king comes to you, meek and having compassion, lowly and riding on a donkey,” David's beloved son Absalom suspended from a tree and pierced by a spear, and all the rest — are really not about him. Christians say, with Paul, “Christ our Passover is sacrificed for us; therefore, let us keep the feast.” In saying this, we are saying that Christ is the climax of the story. It is the natural function of feasting to mark consummations. Weddings, coronations, graduation, retirements, anniversaries, birthdays — all are marked by parties, cakes, feasting, toasts, ceremony. And that is the difference between Christianity and Judaism: Has the story of Israel reached its climax? Has the bridegroom come? Does history now stand revealed as His story? Or are we, with the Rabbis, in the position of insisting that the messiah has not come, and that the Passover does not point to him. God had promised Moses that “I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him. And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him.”  (Deuteronomy 18:18–19, NKJV) And the rabbis say, “Jesus is certainly not the prophet like Moses, but unfortunately he is so much like Moses that we had better delete Moses from the Passover liturgy, lest Christians start using the haggadah to persuade Jews to follow Jesus.” And that is what they have done. David Daube says, “…[T]he figure of Moses, dominating the Biblical narrative of the exodus from Egypt and, naturally, at one time prominent, too, in the celebration of the deliverance on Passover eve, is radically eliminated: in the Passover eve liturgy as it stands, his name is not mentioned once in any of the prayers and recitals woven around the Biblical record, and, more than that, no Biblical passage mentioning it is quoted. It is a fantastic tour de force. Think  what it means. It is as if one were to spend annually a night commemorating Britain's rescue in the Second World War, rehearsing the main course of events as well as telling elaborate stories about them — without once mentioning Churchill. A fantastic tour de force: but there must be no human Mediator. We are left with a religion full of pointers that were designed to lead us to Jesus as the climax of the covenant, but the rabbis insist that they do not; a religion of tabernacle and temple that are all about God dwelling with His people, but now that Jesus has come, and ascended and sent the Holy Spirit, complete with the sound of “a mighty rushing wind that filled the whole house where they sat” just like God moving into the temple of Solomon and the tabernacle of Moses — now, no, the rabbis say, it is not about Jesus. But then, Judaism no longer has a temple, and the entire system that God gave in the Torah does not work without the Temple. The emperor Constantine's grandson, Julian the Apostate, hated Christianity and decided he wanted to prove it false, and the way he decided to do it was by rebuilding the temple in Jerusalem that had been destroyed by the Romans in 70 AD, in fulfillment of Jesus' prophecies on the Mount of Olives. Julian died before he could do it. Again, Judaism is a religion whose Scriptures promised the forgiveness of sins, so that God's people could live with him, and that demonstrated, as though by a gigantic show and tell of continual slaughter of animals for centuries, of daily splashing of blood against the altar, of red heifers sacrificed every year on the day of atonement, that the forgiveness of sins would happen through blood. But now, the rabbis tell us, the death of Christ was not the fulfillment of the sacrificial system — and oh, by the way, you can't offer sacrifice anymore, anyway. There are still people named “Cohen” or “Cohn” — my mother in law's family, for instance — but they are more likely to be making movies than sacrificing animals. They continue to set out a cup for Elijah, that forerunner of the Messiah promised in Malachi. And Jesus says, “But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. (Matthew 17:12, NKJV) The church father, Athanasius of Alexandria puts it this way in his On the Incarnation: So the Jews are telling fables, and putting off the time which is actually now… They are suffering like one, maimed in mind, who might see the earth illumined by the sun, but denies the sun which illumines it. For what more has he who is expected by them to do when he comes? Call the Gentiles? But they have already been called. To make prophet and king and vision to cease? This has already happened. To refute the godlessness of idols? It has already been refuted and condemned. To destroy death? It is already destroyed. What then must christ do, which has not been done? Or what is left unfulfilled, that the Jews now rejoice and disbelieve? For if, as we see, they have neither king, nor prophet, nor Jerusalem, nor sacrifice, nor vision, but the whole world is filled with the knowledge of God, and those from the Gentiles are abandoning godlessness, and henceforth taking refuge in the God of Abraham through the Word, our Lord Jesus Christ, it should be clear even to those who are exceedingly obstinate that Christ has come, and that he illumines absolutely all with his light and teaches the true and divine teaching concerning his Father. We are about to partake of Holy Communion, which is rightly understood as a continuation of Jesus' meals with his disciples, and an anticipation of the great wedding feast of the Lamb at which “many will come from east and west and recline with Abraham, Isaac, and Jacob.” The Holy Communion is thus truly the consummation of the story of people of God. By partaking in it, we share in Christ our Passover. We have been crucified with Him, so that we may also share in his resurrection. We locate ourselves in the story of Israel, which is the story of the Messiah. And we recite the shape of the story and inscribe ourselves in it when we say, “Christ has died. Christ is risen. Christ will come again.”

The passage reflects on the setting of the Mount of Olives and the symbolism of fig trees—bearing leaves but lacking fruit—to introduce a spiritual lesson tied to Jesus' teaching, particularly in Matthew 21 and especially Matthew 21:43, where the parables of the kingdom emphasize the necessity of genuine fruitfulness rather than outward appearance; it connects this to Jesus' confrontation with religious leaders over the authority of John's baptism, underscoring that accepting John's message is essential to understanding the gospel, echoing the principle from Luke 16:16 that “the law and the prophets were until John,” and reinforcing the core proclamation of the kingdom—repentance and readiness—as central to authentic faith. You can connect with Moriel in more locations than just YouTube!Check out all our official links on the About page: https://www.youtube.com/c/MorielTVministries/about.The U.S. Copyright Office protects this video and its contents under section 107 of the Fair Use Copyright Act 1976 which can be found here: can be found here:https://www.copyright.gov/title17/92chap1.html#107.While we do encourage comments, all are held for review before posting. We ask that you please focus your posts on the video and it's topic. Keep it relevant to the message; and of course showering us with love is always welcome. We do appreciate you and thank you for caring enough to speak up and speak out.Please note: Posts that are longer than a short paragraph, contains hate, or disrespectful comments, or links to websites or other videos will be deleted. Comments determined to be inappropriate, obscene, disrespectful or with links to pornographic material, will get you banned.All decisions on comments are at our discretion.

JUNE 7 | Who Is This King? | Mark 11:1-11 ...As they approached Jerusalem and came to Bethphage and Bethany at the Mount of Olives, Jesus sent two of his disciples, saying to them, “Go to the village ahead of you, and just as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. If anyone asks you, ‘Why are you doing this?' say, ‘The Lord needs it and will send it back here shortly.'”They went and found a colt outside in the street, tied at a doorway. As they untied it, some people standing there asked, “What are you doing, untying that colt?” They answered as Jesus had told them to, and the people let them go. When they brought the colt to Jesus and threw their cloaks over it, he sat on it. Many people spread their cloaks on the road, while others spread branches they had cut in the fields. Those who went ahead and those who followed shouted,“Hosanna!”“Blessed is he who comes in the name of the Lord!”“Blessed is the coming kingdom of our father David!”“Hosanna in the highest heaven!”Jesus entered Jerusalem and went into the temple courts. He looked around at everything, but since it was already late, he went out to Bethany with the Twelve.

JUNE 7 | Who Is This King? | Mark 11:1-11 ...As they approached Jerusalem and came to Bethphage and Bethany at the Mount of Olives, Jesus sent two of his disciples, saying to them, “Go to the village ahead of you, and just as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. If anyone asks you, ‘Why are you doing this?' say, ‘The Lord needs it and will send it back here shortly.'”They went and found a colt outside in the street, tied at a doorway. As they untied it, some people standing there asked, “What are you doing, untying that colt?” They answered as Jesus had told them to, and the people let them go. When they brought the colt to Jesus and threw their cloaks over it, he sat on it. Many people spread their cloaks on the road, while others spread branches they had cut in the fields. Those who went ahead and those who followed shouted,“Hosanna!”“Blessed is he who comes in the name of the Lord!”“Blessed is the coming kingdom of our father David!”“Hosanna in the highest heaven!”Jesus entered Jerusalem and went into the temple courts. He looked around at everything, but since it was already late, he went out to Bethany with the Twelve.

JUNE 7 | Who Is This King? | Mark 11:1-11 ...As they approached Jerusalem and came to Bethphage and Bethany at the Mount of Olives, Jesus sent two of his disciples, saying to them, “Go to the village ahead of you, and just as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. If anyone asks you, ‘Why are you doing this?' say, ‘The Lord needs it and will send it back here shortly.'”They went and found a colt outside in the street, tied at a doorway. As they untied it, some people standing there asked, “What are you doing, untying that colt?” They answered as Jesus had told them to, and the people let them go. When they brought the colt to Jesus and threw their cloaks over it, he sat on it. Many people spread their cloaks on the road, while others spread branches they had cut in the fields. Those who went ahead and those who followed shouted,“Hosanna!”“Blessed is he who comes in the name of the Lord!”“Blessed is the coming kingdom of our father David!”“Hosanna in the highest heaven!”Jesus entered Jerusalem and went into the temple courts. He looked around at everything, but since it was already late, he went out to Bethany with the Twelve.

JUNE 7 | Who Is This King? | Mark 11:1-11 ...As they approached Jerusalem and came to Bethphage and Bethany at the Mount of Olives, Jesus sent two of his disciples, saying to them, “Go to the village ahead of you, and just as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. If anyone asks you, ‘Why are you doing this?' say, ‘The Lord needs it and will send it back here shortly.'”They went and found a colt outside in the street, tied at a doorway. As they untied it, some people standing there asked, “What are you doing, untying that colt?” They answered as Jesus had told them to, and the people let them go. When they brought the colt to Jesus and threw their cloaks over it, he sat on it. Many people spread their cloaks on the road, while others spread branches they had cut in the fields. Those who went ahead and those who followed shouted,“Hosanna!”“Blessed is he who comes in the name of the Lord!”“Blessed is the coming kingdom of our father David!”“Hosanna in the highest heaven!”Jesus entered Jerusalem and went into the temple courts. He looked around at everything, but since it was already late, he went out to Bethany with the Twelve.

On today's Bible Answer Man broadcast (06/04/26), Hank shares the poignant words of five-star General Omar Bradley who said, “We have men of science, too few men of God. We have grasped the mystery of the atom and rejected the Sermon on the Mount.” Affirming this statement, Hank sends forth a clarion call for believers to stand with the Christian Research Institute in the battle for life and truth.Hank also answers the following questions:Do the children of unbelievers go to heaven after death? Sal - PA (5:50)Did Jesus ascend from Bethany according to Luke 24:50-51, or the Mount of Olives as Acts chapter 1 tells us? Brian - Syracuse, NY (15:39)Can you explain Daniel chapter 12 and the prophecy about 1,290 days? Mike - Willow Spring, NC (21:31)

A dash of mystery, a sparkle of magic, and all things cozy! Elle interviews fellow cozy authors in this bookish podcast from Authors on the Air. Today on the podcast, meet Robert Isaacs, author of It's Hard to Be An Animal! Elle and Robert talk about the wide range of possibilities in animal conversation, what accents make for the most amusing villains, the similarities between writing books and performing music, and more. Happy listening! Robert's Bio: Robert Isaacs has survived an eventful life. He has escaped an angry hippo in the Okavango Delta, dodged tear gas on the Mount of Olives, roasted marshmallows over cooling lava in the Guatemalan highlands, and been run over by a boat off the west coast of Australia. In his youth he supported himself as a juggler and unicyclist on the streets of San Francisco before turning to music; over the course of thirty years he conducted everywhere from Carnegie Hall to the Cook Islands, released a dozen CDs, and earned a Grammy nomination. It's Hard to Be an Animal is his first novel. Find Robert and His Books Online: https://www.hachettebookgroup.com/contributor/robert-isaacs/ ~~~ Elle's Bio: Elle Hartford writes cozy mystery with a fairy tale twist. The award-winning first book in her Alchemical Tales series, Beauty and the Alchemist, finds amateur sleuth Red mixed up with murderous beasts and moody beauties, and a set of missing books besides! Elle has also written two spin-off series, the cozy fantasy-goes-to-the-beach Marine Magic series as well as Pomegranate Cafe Romance. For other writers and authors looking into “wide” indie publishing, check out the Beyond Writing blog (ellehartford.substack.com) with how-tos, resources, and back episodes of the Cozy Alchemy podcast. Find Elle Online: https://ellehartford.com

If you believe that Zechariah 14 was fulfilled in AD 70, this video will challenge you to reconsider. Dr. Michael Brown walks through the text and shows why the preterist reading requires "exegetical gymnastics" that the plain language simply cannot support. You'll discover why the specifics about the Mount of Olives splitting, living water flowing, God fighting for (not against) Jerusalem, and nations streaming to Jerusalem demand a future fulfillment — and why the earliest centuries of church history agreed.  ~~~FRONTL|NE Newsletter: https://thelineoffire.org/newsletterDonate: https://thelineoffire.org/donate-one-timeX: https://twitter.com/DrMichaelLBrownYouTube: https://www.youtube.com/@LFTVInstagram: https://www.instagram.com/drmichaelbrownFacebook: https://www.facebook.com/ASKDrBrownWebsite: https://thelineoffire.orgRadio Broadcast from The Line of Fire Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

In this profound exploration of Matthew 25:1-13, Tony Arsenal and Jesse Schwamb unpack the parable of the ten virgins, revealing it as far more than a simple warning about preparedness. Moving beyond dispensational "rapture ready" interpretations, they demonstrate how this parable addresses the spiritual condition required for entrance into God's consummated kingdom. The discussion centers on the critical distinction between outward religious profession and genuine possession of the Holy Spirit's grace. With pastoral sensitivity and theological depth, the hosts examine the meaning of the oil, the significance of the midnight cry, and the urgency of both evangelism and personal examination. This episode challenges listeners to consider whether they possess not just the lamp of profession, but the oil of saving grace that alone sustains faith through the waiting period before Christ's return. Key Takeaways The oil represents saving grace, not perfect obedience - The critical distinction in the parable is not between those who stayed awake versus those who slept (all ten virgins fell asleep), but between those who possessed oil and those who didn't. The oil symbolizes the indwelling, regenerating, sanctifying presence of the Holy Spirit—the grace that comes through effectual calling and genuine conversion. This parable warns against mere outward profession - All ten virgins carried lamps and waited for the bridegroom, representing outward religious activity and profession. The difference lay in the interior spiritual reality—whether that profession was accompanied by the transforming grace of the Holy Spirit or remained empty formalism. The "midnight cry" represents both personal death and Christ's return - Historically, Reformed expositors understood the midnight cry as either the actual cry of Christ's angels at His return or the voice of God in individual death. Each person's death functions as their personal midnight that irrevocably fixes their eternal state. Readiness is not about sinless perfection but possession of grace - The parable is not teaching a fearful "rapture ready" theology where Christians must be perfectly sinless when Christ returns. Rather, it teaches that readiness consists in possessing saving grace through faith in Christ, which sustains believers even when they "sleep" (fall into sin or spiritual drowsiness). There is urgency in the gospel call - The parable emphasizes that the opportunity for salvation has a deadline—"you know neither the day nor the hour." This creates urgency both for unbelievers to trust Christ and for believers to share the gospel, since no one knows when their personal "midnight" will arrive. Calvin's insight: you "buy" oil by receiving it freely through faith - Though the parable speaks of "buying" oil, Calvin notes this doesn't imply paying a price. Just as Isaiah invites people to buy wine and milk without money, we obtain the oil of grace not through merit or payment, but by receiving through faith what Christ freely offers. Key Concepts The Oil as Symbol of the Holy Spirit's Grace The oil in this parable has been consistently interpreted throughout church history as representing the grace of the Holy Spirit—specifically the indwelling, regenerating, and sanctifying presence that comes through genuine conversion. This interpretation aligns with Old Testament symbolism where anointing oil signified the Spirit's presence (as in "not by might, nor by power, but by my Spirit"). The crucial distinction Jesus makes is not about external religious activity (both groups had lamps and waited), but about internal spiritual reality. Just as a lamp cannot burn without oil, religious profession without the Spirit's grace has no sustaining power. This oil cannot be shared or borrowed; it must be personally possessed. The parable thus exposes the deadly danger of assuming that outward Christian activities—church attendance, biblical knowledge, moral behavior—constitute genuine Christianity when the transforming work of the Spirit is absent. All the Virgins Slept: Grace Overcomes Human Weakness One of the most important details often overlooked is that both the wise and foolish virgins fell asleep while waiting for the bridegroom. This demolishes any interpretation suggesting the parable is about maintaining perfect spiritual vigilance or sinless living. The wise virgins' readiness was not based on their superior wakefulness or moral stamina—they fell asleep just like the foolish ones. Their preparedness came from having secured the oil beforehand. This has profound theological implications: our salvation and readiness for Christ's return does not depend on our ability to maintain perfect spiritual alertness or sinless perfection. Even when believers "sleep"—when they fall into sin, experience spiritual dullness, or fail in vigilance—they remain prepared because they possess the oil of the Spirit's grace. The parable thus provides comfort alongside its warning: those who have truly received Christ need not live in constant fear that a moment of weakness will disqualify them when He returns. The Midnight Cry and Personal Eschatology The midnight cry in verse 6 functions on multiple levels theologically. Universally, it points to Christ's unexpected second coming at the end of history. But Reformed interpreters have also recognized its application to individual eschatology—each person's death serves as their personal "midnight cry" that ends all opportunity for preparation. This dual meaning creates urgency both for evangelism and self-examination. The parable warns that whether Christ returns globally or death comes individually, that moment will arrive unexpectedly ("at midnight," the hour of deepest sleep) and irrevocably fix one's eternal state. Once the door is shut, no amount of pleading ("Lord, Lord, open to us") can change one's condition. This underscores a biblical truth often denied in contemporary theology: there is no post-mortem opportunity for salvation, no remedial path after death. The time for obtaining oil is now, in this life, before the cry sounds. Memorable Quotes Every man's death to him is the coming of Christ. That's when our state is irrevocably fixed. And so there's an urgency here—an urgency of evangelism and self-examination because the midnight cry may come at any moment. The difference between the wise and the foolish virgins is not that one of them stays awake and one of them falls asleep. The difference between the wise and the foolish is that the ones that are wise are prepared for when the bridegroom comes, even though they fell asleep. The only way to be prepared for the end is to turn to Jesus. It's not about whether or not you've turned to Jesus and have become perfectly sinless. None of us are like that. It's about trusting Jesus. Full Episode Transcript Welcome to episode 494 of The Reformed Brotherhood. I'm Jesse.  [00:01:10] Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother.  [00:01:15] Jesse Schwamb: Hey brother. Looks like you and I need to get a midnight oil check. That's if you know, you know, that's what's coming up on this episode, and we're headed to Matthew 25 to do that oil check. We're still firmly in all of these beautiful parables that Jesus tells us, and this one goes by various names. You might know it as the parable of the 10 virgins, or if you're Petra. That classic Christian rock group who produced a song called Midnight Oil, which is absolutely a banger that that should be like the the theme song of this episode. If you haven't heard that song, go check out Midnight Oil by Petra and then come back and listen to us. Like, I wish we had the rights to that. We could just drop it in right here. But we're not that cool and we're not gonna edit that. So I'm gonna leave it up to you to craft your own version of this podcast with that great backing track. Have you heard that song?  [00:02:09] Tony Arsenal: I actually haven't. I, I came, uh, came into Christianity sort of at the tail end of Petra's Big Influence. So I know, I knew who Petra is. I've listened to a few of their songs, but they weren't mainstream by any sort, sort of, uh, stretch of the imagination when I was listening to Christian music. So  [00:02:28] Jesse Schwamb: this one's so good. It's so good. And it's right on point for our conversation today. So we're gonna get into all that stuff. The oil check, the midnight nature of it, the 10 virgins. What does it all mean? Of course, Tony and me, we have for you what I believe to be the definitive exegetical and hermeneutical reflection on the parable. So that's what you've come to expect from us and we're happy to deliver, but before we deliver on that, we got all the things we have to deliver to you, and that is affirming with or denying against something that's that point of course in the podcast or our conversation where we choose something they firm with that we think is. Undervalued, something we might recommend or conversely to deny against something that maybe is a little bit too overvalued or just not that great. So Tony, as is our customer, I say to you, sir, what are you doing? Are you affirming with something or are you denying against something?  [00:03:16] Denial Memory Blank [00:03:16] Tony Arsenal: I'm denying something. This is like denial. Ception is what's going on here. So, uh, first of all, thank you, Jesse for, uh, pitch hitting a solo episode at like, literally the last minute, last week. Um, I think we normally record at seven 30 on the Lord's Day, and I think I texted Jesse like 6 45 and was like, I just don't have it in the tank today. Can you do something? And he just hopped behind the mic. So that's a bonus affirmation there. But, uh, Jesse and I were, we're having a little bit of a pregame, uh, today, very much, you know, like five minutes of how you doing and are you ready to go? And, uh, I realized I, I had a really great affirmation last week, all ready to rock. I remember being super excited about it. I remember, uh, when I decided, or when we decided you were gonna do a solo episode thinking, I gotta make sure I remember this for next week. Right? And it has totally left my brain. It's gone. And, uh, it's, it's the worst feeling in the world when that happens. And I remember reading at some point, like, there's a biochemical reason why this happens and why it feels so weird. Like, it, it feels like you should be able to just dive into your mind and like search around enough and find it. And that's just not actually how your, how like your memory works. It's not, um. I think we think of memory as though it's like a big filing cabinet and you can just, like, you can just flip through the CAD catalog like long enough and find it. That's not how it works. Um, it's kind of like more organic network kind of stuff. But yeah, the, the, it's gone. It's just gone and I hate that feeling and it's gone. And that's what I'm denying is that feeling and losing your mind and feeling like you don't remember anything.  [00:04:56] Jesse Schwamb: I'm totally with you because incidentally, as we talked, we discovered we both had that experience because I had something too. And it's not just that, well, you know, we try to set aside or do a little prep on the affirmations and denials because you know, we come across something great in life, or again, the opposite. And you think, I gotta remember this because I wanna talk about this with Tony. And the worst part of that is like twofold. One, it never is great to forget something that you had or you knew you knew at one time, but it's all the less satisfying when it was something that you're super excited about and you're like, this is gonna be great. And it's that thing that you've completely forgotten that's like double the worst. So I'm, I'm totally with you in this denial. [00:05:35] Tony Arsenal: Yeah, it's, it's a really frustrating, terrible feeling. And there's not much you can do about it. And the, the secondary denial to that is it always comes back to you in the worst possible part of whatever conversation you're having. It's like you hem and hover it and you think about it and you, and I'm doing it right now. You, you sit here and you, you continue to try to talk thingy. It's gonna come, it's gonna come. Yes. It's gonna get here.  [00:05:59] Jesse Schwamb: Yep.  [00:06:00] Tony Arsenal: And then just when you finally have resigned yourself and, and the conversation moves on, that's when it comes back around. So I don't know if that's gonna happen or not, Jesse. If it does, I will try my best to ignore it, but I probably won't be able to. So No, I think you probably should get moving. So whatever it was the amazing affirmation, I don't remember. It can come back to us.  [00:06:16] Jesse Schwamb: It can come back. Yeah. I'm hoping that it does. And when it does, you guys just tell us you got, just let it, let it rip. Like even if we're like right in the middle of some deep, heavy, robust, thick theology, I just wanna be like. I, I can't even imagine what your affirmation was. It must have been like something pretty, pretty good.  [00:06:33] Tony Arsenal: I don't know. I don't know. I, I'm sure it was something interesting. I don't even, I'm  [00:06:37] Jesse Schwamb: trying to draw it out of you now.  [00:06:38] Tony Arsenal: Course. I can't even like, think of the ballpark of what part of like, what, what the category even was. It's just totally, it's totally gone. Like it never happened. Yep. It's, it's totally, totally gone. So I keep on saying, and you would think with all of my talk of like note taking apps and how important it's to keep a journal and all the stuff we've talked about that I would finally get around to like just jotting down in Apple Notes what my affirmations are and I just never do it. So. Yeah,  [00:07:05] Jesse Schwamb: I have every intention, but then I think, well, this is the record of them and I'll have it available to me when it comes time. The talk that's, and sometimes it just goes away. Has it happened yet? I'm still trying to draw it out of you by talking.  [00:07:15] Tony Arsenal: No, I'm just gonna give up. It's just gone. It's gone. That's just gone.  [00:07:19] Jesse Schwamb: That's, that's fair enough. Maybe. What do you  [00:07:21] Tony Arsenal: got for us, Jesse?  [00:07:22] Prayer and Anointing [00:07:22] Jesse Schwamb: Yeah, I was gonna say, maybe I can just help push it along, as it were by my own. So I'm also affirming with something, lemme just read a couple verses from James chapter five. Is anyone Among You Sick? Then he must call for the elders of the church and there to pray over him, anointing him with oil in the name of the Lord. And the prayer offered in faith will save the one who's sick and the Lord will raise him up. And if he has committed sins, they'll be forgiven him. I had really just the profound opportunity and privilege today to participate in this because. My wife at the end of this week, uh, which will be a week past when this is, this airs, is about to go undergo that serious surgery, which she spoke about in an episode, I don't know, maybe several weeks ago. And, uh, my pastor asked if it would, if he'd like us and the elders, um, to come and to pray over my wife. And they did so after our service today. And it was just a really incredible thing. Even I'm still processing it. I don't really know. Like the words to say with what I can bring forward is just like words of gratitude and gratefulness for this kind of living out of the scriptures. What I can say is that the way in which he brought this forward and the elders prayed was just so incredibly loving and genteel and spirit-filled. And I think which is a manifestation of, of God's love for us in this moment as we prepare for this great thing to give us peace, peace, and to increase our faith and to do so by just following what the scriptures say here. So my affirmation is maybe twofold. One, it's for this particular experience, it's certainly for pastors, for elders who make it their objective to care for their flock and to do so under the rubric and the instruction of the scriptures. So I'm grateful, and if you have those kind of pastors and elders in your life, I hope that you'll be grateful to them for them as well, and that you might express that gratefulness. So this was a really incredible and, and lovely thing, and, uh, fills us with a kind of hope and encouragement. And if anything else was a reminder of the feel, there's something different going to experience like this armed fully with the promises of God and asking that he would be glorified, that our testimonies would be strong, and that of course, that he would bring healing through it. So I'm ever so grateful and affirming what this passage and this passage put into practice.  [00:09:51] Tony Arsenal: Yeah. Yeah. And if you are listening to this, when, uh, when it comes out or shortly after, probably not even shortly after, probably for a couple weeks after or months after, um, uh, Jesse's wife Jen did talk about the surgery and the condition she's been suffering under. So, uh, she's part of the Reformed Brotherhood family. She is, uh, just as important to the show, uh, as Jesse and I are in terms of the support that our wives give us and, and the space that we need to do this. So please do pray for Jen. Um, she'll be recovering when you hear this, if it's anywhere near the time that this comes out. Uh, it's a fairly large surgery with a, a, a moderately long recovery time. So please, uh, please do pray for her, uh, and, and make sure that you're lifting her up. Um, we are trusting the Lord for good things, uh, for her. Yes. And uh, we're confident that he, his will will be done 'cause it always is. But yeah, definitely pray for her. [00:10:42] Jesse Schwamb: Yes. Thank you for saying that, Tony. I appreciate that as her husband and. We are encouraged that we've said this before, but this is where our theology matters, isn't it? It's in the times where we come before the Lord in faith and in full trust, because one, there's nowhere else to go. He has the words of life for us. He is our life, but also because. In his son, this beautiful gift of salvation whereby his son is the suffering servant. So he's well acquainted with all of this kind of thing. And so stands with us in every conceivable way to be both so incredibly transcendent and above the nonsense and the noise of our world with full power and sovereignty over all things. And at the same time, to be fully eminent. To be literally with us in all the ways. In all the things. And again, well acquainted with our condition, including the grief and the suffering, the anxiety, the all of this, which we experience as part and parcel of what it means to be human, who is like our God in this way. And so we do sense his great and uncommon care for us, and it would be dishonest of me even in the midst of these difficult and challenging things to say that he doesn't care for us. He has good and he loves us, and he's making a way, even though that way be hired. So we're sensing even from, I think, following that time of prayer, that whether we receive the bread of affliction. Uh, or the, the water of of agony that we hear God's voice behind us saying, this is the way, walk in it, and he's with us. So I hope that's encouragement maybe to others who are also going through their own things and who isn't going through something, right?  [00:12:18] Tony Arsenal: Yeah.  [00:12:18] Jesse Schwamb: So we all have this great promise in the gospel that God is for us, and I love that James here gives us some practical instruction to that end. [00:12:29] Tony Arsenal: Yeah, for sure.  [00:12:31] Support the Show [00:12:31] Tony Arsenal: Well, before we move into our topic for the evening, uh, the internet tells me that I'm supposed to do this at this point in the show rather than at the very end like we usually do. Well, let's do it. Um, we are a listener supported episode, not like PBS, uh, not like other things. Uh, maybe kind of a little bit like PBS Yeah, a little bit. Anyway, uh, we have a, a pretty dedicated group of Patreon supporters who, uh, donate a little bit and sometimes some people, a lot, a bit of their discretionary income, uh, to help make the show go. And we've said before, like, we are not interested in providing special content or special gear or swag every once in a while. I think we did it once and we've, we've got plans to do it again sometime in the future. We'll send out a thank you gift to those who are subscribing through Patreon. Um, but we are committed to producing the show and making everything that we put online and everything that we make available, available to everybody. And really the only reason that we can do that, especially in today's economy, is uh, because there are people who support the show. And so we always want to make sure that we're saying we're thank you to those people. Yes. Um, they are a part of this show. I don't know if we are not gonna do like executive producer credits, but they're as close to that as you can get. Since we don't do that, um, we really wouldn't be able to do the show, at least not the way that it is without that supporting group of people. So if that's something that you hear and you no, I kind of think that maybe I wanna be a part of that. We would love for you to go to patreon.com/reform tears. There's no special swag, there's no early releases or anything like that. Um, but we would love if you would partner with us. Um, this is a lowercase m ministry, and if you've listened to the show for a long time, you know what I mean by that. Uh, we, we do consider this to be a calling, something that God has given us and we, we understand there's a responsibility with it, but we also know that we can't do it alone. So if you're interested after you've fulfilled all your personal finance obligations, your obligation to your local church and your immediate area, if there's a little bit left over that you're looking to spend somewhere on something that is valuable, uh, please do consider going to patreon.com/form Brotherhood. [00:14:39] Jesse Schwamb: And if you've been listening for a while and you've thought, you know what, I wonder who else is out there that's like me, that's listening to these guys on the internet. Guess what? You can actually meet some of those people. They have a little spot where they hang out. It's called Telegram. It's just a chat app, and we have our own little section of that app. If you just go to your favorite browser, whatever it is, you can choose and go to wherever you like, just go to t me slash Reform Brotherhood. And that link will take you into kind of a preview land where you can see the space where everybody's talking, and you can peruse some of the different channels, everything from uh, channels just for prayer, for a crusting, prayer to general conversation, talk about the episodes, talk about baptism, all kinds of things. It is, as we always say, one of the kindest, most charitable, most loving corners of the internet. Guaranteed. You can test us on that. So in fact, you should by going to t.me back slash reform Brotherhood, Tony, back to you. [00:15:36] Eschatology Shift [00:15:36] Tony Arsenal: Well, let's just slam it right into gear. We, we, we haven't figured out how to do transitions into or out of, uh, Patreon announcements, uh, or telegram announcements,  [00:15:46] Jesse Schwamb: right?  [00:15:46] Tony Arsenal: So this, I, maybe this is the awkward charm of the show, or maybe it's just the awkwardness of the show. It's just charm, Jesse,  [00:15:53] Jesse Schwamb: all charm. [00:15:53] Tony Arsenal: We need to talk about some things tonight. We need to talk about some oil. Yes. We need to talk about some lamps. Yes. We need talk about some bridegrooms.  [00:16:00] Jesse Schwamb: Yes.  [00:16:00] Tony Arsenal: It's the parable of the 10 virgins or the 10 lamps, or the parable of the oil flasks. Yes. There's lots of different things that it's called. Uh, it's what it isn't, it's not the parable of, uh, the 24 hour Jiffy Lube, which is what it made, what you made it sound like when you talked about the midnight oil check. Um,  [00:16:18] Jesse Schwamb: I  [00:16:18] Tony Arsenal: didn't even think about that. But yeah. This is, this is a good one. And I think we've, we've sort of. I've sort of observed that the parables do tend to clump around systematic theology themes, and they clump within the narrative of the gospel within Matthew itself around themes. So the last three parables that we talked about were all sort of like parables of judgment against the Pharisees and a, a lot of things like unconditional election and reparation were all baked into that pie. You know, we talked about with the parable of the lost sheep and the lost coins and the lost, um, the lost, uh, brother. We talked about how that has a lot to do with like election. It has to do with salvation and what the gospel looks like in terms of justification in the father's initiative. And we're moving into a section of Matthew, um, where Jesus is starting to teach on the last days. And so the parables in this section start to move toward ha to have more of an eschatological bent. Yes. We talked a little bit about some of the eschatology and the parables when we, we went through the, um, through the, the. Um, my brain just left me. It happened again, Jesse. The, the denial thing, uh, when we talked about the parable of the tears and the wind field and the, the, the different kinds of soils back on track, there was an eschatological element to that. But we are in like straight up eschatology Yeah. In these, these sections now. That's right. So we're coming to the end of Matthew, uh, our plan right now and who knows what the Lord has for us. But the plan right now is once we finish Matthew, to go back and visit some of the parables that are present in the other gospels. And there's not too many of 'em, but that are present in the other gospels that aren't necessarily, uh, present in Matthew. So, like you said, there's not a ton of 'em. Uh, we do want to hit all of 'em. And if there's, if there's time, and I say if there's time as though we have some sort of time constraints, um, if there's time we probably will talk a little bit about some of the I am statements and some of the things in John. 'cause John doesn't do parables quite the same way in quite the same fashion, but he does have sort of some of this. Allegorical figurative language baked into some of his, um, some of his writings or some of the accounts of Jesus that he, he, um, captures that are probably worth talking about in the seam light. So right now we're, we're coming up quick on the end of the parables of Matthew. Um, there's not very many left and then we'll, we'll keep moving on. Uh, that said. We are, it's almost unbelievable to say this. We're going to be coming up to the end of the parable series sometime in the next, I dunno, six to 10 months. Uh, if you've got ideas for what you think the next series should be, start thinking about those now. Bring 'em to the telegram chat. Let's start percolating those ideas up, right? And, uh, like a good coffee maker. And we'll, uh, we'll brew some goodness. How many more parables? How many more, uh, metaphors can I throw in there? Puns, can I throw in there? But yeah, Jesse, let's get started. This is a good one.  [00:19:08] Jesse Schwamb: Yeah, that was a really, I think, fine introduction. I always enjoyed this parable because it has some really fun, dramatic elements, but I think I, I really haven't really appreciated all the eschatological underpinnings that you were just mentioning. And when you think about it as we're, I think we're gonna soon find here. That this is one of the most searching and solemn parables, actually, that Jesus uttered, and you start to get a sense for that as we've just kind of been hitting them, one after the other. As you said, this one belongs to the great olive discourse. It's delivered by Jesus to his disciples on the Mount of Olives just days before his crucifixion. It's in direct response to their questions about the destruction of Jerusalem and the sign of his condiment coming and the end of the age. So you're right. I think this carries like unmistakable eschatological weight because it's not merely this fable about preparedness in general, which sometimes is where we go. Yeah. But it's really more of like a precise theological warning about the spiritual condition required for entrance into the consummated kingdom of God at the return of the Lord Jesus Christ.  [00:20:11] Tony Arsenal: Yeah,  [00:20:11] Jesse Schwamb: I think that's the full setup.  [00:20:12] Read Matthew 25 [00:20:12] Jesse Schwamb: We, we've gotta go to the scriptures, right?  [00:20:15] Tony Arsenal: Yeah.  [00:20:16] Jesse Schwamb: Alright. It's time. You want me to read it? [00:20:17] Tony Arsenal: Yeah, yeah, go ahead.  [00:20:18] Jesse Schwamb: Okay. Here we go. Matthew 25, beginning in verse one, then the kingdom of heaven may be compared to 10 virgins who took their lamps and went out to meet the bride groom. Now, five of them were foolish and five were prudent for when the foolish took their lamps. They took no oil with them, but the prudent took oil in flasks along with their lamps. Now while the bridegroom was delaying, they all got drowsy and began to sleep. But at midnight there was a shout. Behold the bridegroom come out to meet him. Then all those virgins rose and trimmed their lamps. And the foolish said to the prudent, give us some of your oil for our lamps are going out. But the prudent answered saying, no, there will not be enough for us and for you too. Go instead to the dealers and buy some for yourselves. And while they're going away to make the purchase, that bridegroom came and those who already went in with him to the wedding feast and the door was shut. And later the other versions came also saying, Lord, Lord, open for us. But he answered and said, truly, I say to you, I do not know you. Therefore, stay awake for you do not know the day nor the hour.  [00:21:27] Tony Arsenal: Yeah.  [00:21:29] Assurance Not Fear [00:21:29] Tony Arsenal: Yeah, this one's heavy. And I just wanna say, kind of coming into this, right, I think a lot of our audience, and I would, I would include myself in this, um, we, we came to sort of like an awareness of faith. And I, I don't say that in a sort of tongue in cheek fashion. What I mean, um. I'll, I'll just speak from my perspective, but I think it's probably one that resonates. I came to faith when I was a, you know, a relatively young teenager, 15 years old, and, um, when you first become a Christian, you're not aware of all the different theological debates or even all of the major implications of the Christian faith. And I think a lot of us and myself, uh, as, as sort of the example when we be started to become aware of the different conversations happening in different dynamics and some of the more, uh, maybe third or fourth tier doctrines that you learn when you're, um, sort of being catechized as a new Christian, uh, catechized in sort of an informal sense, eschatology is probably one of those ones that comes along fairly, fairly late in the game. And I recall, um, when I first became aware of the left behind books, right? And so I, I came to faith in a large Lutheran megachurch, uh, that wasn't really as Lutheran as you would think, cup being a large Lutheran megachurch. It was very dispensational. And I think there is a sense of dread and fear associated with rapture ready theology. And I don't, I don't think all dispensationalist that, um, believe in a, a literal rapture of the church either prior to or following or in the middle of the tribulation. I don't think all dispensationalist fall into this category. But there are definitely dispensationalist out there that would emphasize being rapture ready. And you know, you think of like the song, I wish We'd All Been Ready, you know, and, and this, this sort of existential fear that the Rapture's gonna come and I'm not gonna be ready and I'm gonna be left behind. Right. There's an, the entire book series is about people who thought that they were Christians who thought that they were justified and saved and then weren't. And, and I don't think the book gives all that much explanation other than sort of like a general sense of like, these are sort of nominal fake Christians that maybe some of them think they're saved and some of them don't. I know there were definitely characters in the book who really thought that they were followers of Jesus and then they didn't realize they weren't until they were not raptured with everyone else. The only reason I sort of launch into that progam is I think that the tendency in most circles because of the pervasive. Sort of all expansive influence of dispensationalism in the United States, and particularly sort of this like rapture ready, left behind theology that is a, a major thread within, um, American dispensationalism. There's a tendency to look at this almost exclusively in light of that sort of rapture ready fear that right the end is gonna come and I'm not gonna be ready and. I don't, I'm not a dispensationalist, I don't hold to a rapture in that sense. I don't think you do either. Jesse and I, I think there's an element of this that has that same flavor that we have to acknowledge, but I don't think we should read this in light of like, you think you're gonna be fine, but actually you're not. So you better get it together. I don't think that that's the point of the parable. Um, and I wanna say that upfront because it is easy to read a parable like this and to, to become extremely fearful to the point that it actually shakes whatever assurance you may have had. And I've said it before and, and I, I will say it again, it is not, I am not in the business of robbing the assurance away from Christians. The assurance of faith and the assurance of salvation is the rightful possession and inheritance of all those who are Christ. And so I have no, no desire to shake or rob you of your assurance. That's just not my jam. Um, so I wanted to get that out there. Like I don't think that this parable is here. To scare the daylights out of us and make us question whether or not we actually belong to the bridegroom. I actually think it's here for a different reason.  [00:25:39] Jesse Schwamb: Yeah, I agree.  [00:25:40] Watch and Be Ready [00:25:40] Jesse Schwamb: I, I think this may have more in common with like the tears in the wheat parable that we've spoken about before versus trying to promulgate a particular understanding of eschatology. There's no doubt that this is calibrated to the period preceding the perusia. At the same time, the parable is a reminder that describes like the visible professing church on earth as it moves toward that consummation. So this is why I think it is important for us to talk about, well, what do we mean by these 10 virgins? What do we mean about the lamps themselves? What is this saying generally about God's church? And again, him addressing the question of what does it mean for that church to be consummated in his kingdom?  [00:26:18] Tony Arsenal: Yeah. Yeah. And you know, I, I'm, I'm trying to find the specific passage, but um. We also should not miss the verbal affinity here. Uh, at the end of the parable, when it says truly, I say to you, I do not know you. We should really read this in light of, um, the, um, the statements. You know, I was hungry and you didn't feed me. I was, you know, and you say, Lord, we did these things. He said, away from me. I never knew you. We really should read this parable. I think in light of that passage and that phrasing, I think that's, that's actually the punchline of this  [00:26:54] Jesse Schwamb: Yes. [00:26:55] Tony Arsenal: Punchline. That's, that's the point. Parable is that last phrase, and then the, the extra parable, the outside of the parable, um, payoff or sort of like explanation that Christ gives is watch. Therefore, for you neither know the day nor the hour. The point is not, um, you may think you're a Christian. You may think you're, you're on top of things, but you actually, you might be totally wrong. And so you better get your stuff together. The point is what, what happens? Or the point is the same thing as I think it's the author of Hebrew is like, today is the day of salvation, right? Like, do not wait to turn to Christ. Do not wait. That's right to trust in Jesus. Do not wait to enter the kingdom of heaven until the last minute. Do not wait because you don't actually know when the end is coming. And I, I read this when I, when it's watch, therefore for, you know, neither the day nor the hour. I read this less in light of, um. Like universal eschatology, uh, every single person that, that Jesus was speaking to in this original audience that he actually delivered this parable to, did not see that, like, did not see the last days. Right. Whatever the last days looks like. And I mean, like, yes, the last days is from the resurrection to the end of the age. So some of them saw those last days. But what I mean is none of these people saw the return of Christ, like the second return of Christ and that the last judgment. So he would, it would be sort of meaningless to be delivering this parable to those people. With only whatever the last things are with only the rapture in mind with only Right, exactly. The great judgment. None of that would make any sense. So I read this more in light of you never know when your day and hour is coming. Not, not necessarily like the day, like the day of the Lord, although that's true. Yes. There will be a generation on earth who the last day, the final judgment is also their last day in terms of their ordinary human life. But I think this is more of a general call to all of us, and especially to those, um, out there who are in the orbits of the church who are exposed to the gospel, um, and have not yet trusted Christ. [00:29:09] Jesse Schwamb: Yes.  [00:29:09] Tony Arsenal: Um, there is a call to turn to Jesus and to, uh, to, to come into the kingdom of heaven, to be prepared by coming into the kingdom of heaven here. That's, that's the main point of the peril that we have to land on.  [00:29:21] Bridegroom And Virgins [00:29:21] Jesse Schwamb: I agree with you, and I think all of the imagery here points in that direction. So even starting with this image of these 10 virgins, which of course you've been listening to us talk for long enough, or you've read through the Old Testament, you're gonna quickly, and I think cogently see that this is the Old Testament imagery of Israel as the bride or the covenant community. It's also of course, like the Greco Roman custom in which the bridesmaids attended the bride and accompanied the wedding procession when the bride groom arrived to claim his bride. So to your point, what I think is really interesting about this is that we're basically saying that this parable is not speaking of like strangers or enemies, but those who have made a profession of faith. And so even this like idea of the bridegroom who, who's without a question? Christ here, that's a self-identification that's rooted in like John chapter three, where even John the Baptist calls himself merely the friend of the bridegroom and a revelation where you are going already, where the marriage supper of the lamb consummate, consummate redemptive history. [00:30:19] Lamps And Oil Meaning [00:30:19] Jesse Schwamb: So once we get through the idea of we have those whom Jesus is speaking about, and even those who he's speaking to as those who have made some kind of profession, religious or otherwise, to me, where this hinges is in this idea of the lamps or these torches or or burning lamps, which I take to be like this outward profession. And so the question is you have all of them coming with these lamps. Lambs represent this external common to true or false professors alike. But I think to what you are driving at, it's whether within that profession there is a true and actual reliance on Christ himself for righteousness.  [00:30:57] Tony Arsenal: Yeah. Yeah. And you know, oil, I think the oil is really key here too, right? Oil in the, uh, in the scriptures, particularly in the Old Testament. Um, but also in some places in the New Testament, oil is associated with the Holy Spirit.  [00:31:11] Jesse Schwamb: Yes,  [00:31:11] Tony Arsenal: exactly right. So if, if we wanna sort of take the symbolism here, take, take the, the situation sort of as a mixture of, of different kinds of symbols. We have these folks that have all of the outward things necessary to be able to light the lamps. They have the lamps, the wicks are there. Um, they're, they're sort of ready to go. They're, they're ready and waiting for a time. Uh, but what they don't have is they don't have oil, they don't have the Holy Spirit. So yes, we, we need in some senses about false professors, but I do think it's broader than that.  [00:31:43] Salvation Has A Deadline [00:31:43] Tony Arsenal: I think this is, um, again, is a generalized parable about. The, the fact that the hour of salvation, the day of salvation, the opportunity to turn to God, the opportunity to come into God's kingdom is not an indefinite opportunity. It's not going to be out there as a possibility forever. There is a day and an hour and a minute for every single person where that opportunity is no longer available. And of course we're the reformed brotherhood, not the Armenian Brotherhood, right? We're the reformed brotherhood. So yes, God has ordained who will come and who will not. He's ordained the hour and the minute of those who will, and he's ordained that some will never come. But that all operates on God's God's level in God's knowledge. And that's not something we have access to know down here, right? Deuteronomy 29, 29, the sacred things belong to the Lord, but the things that are revealed belong to us and our children forever. And one of the things that's revealed is that God calls us to salvation. He calls us to repent and trust in Jesus. And here in this passage, he is cutting us to do that, to not delay doing that.  [00:32:53] Personal Evangelism Story [00:32:53] Tony Arsenal: I think there are a lot of people, um. I can actually think of a couple really specific examples in when I was in high school. Um, I was, I, I don't do as much personal evangelism as I I did when I was, uh, when I was in high school and younger. I, I don't know for sure what the reason is. Some of it's probably my own cowardice, but I think probably just that's normal, that as you grow and you kind of settle into different kinds of relationships, you have a different context. But I remember a, a friend of mine named Dave, I'm not gonna say his last name, I remember his last name, but I'm not gonna say it, but a friend of mine named David, um, who. All of us were coming to faith, like all, all of our friend group were coming to Faith. There was one of my friends, James was sort of like the first guy who, he was raised in a Christian home and he sort of came to faith in a very real faith, real way. And he sort of brought all of us along with him and sort of one by one we, we sort of like, it was like Domino's falling. And we all came to a genuine, true saving faith kind of all right in a row. And then there was Dave and Dave just didn't like he, he with us. He did all the things we were doing. And I remember having a conversation with him where I was like, what are you waiting for? Like, what's, what's the hold up here? And I didn't have any, again, I didn't have any framework for like what apologetics were, I wasn't trying to make an argument or any sort of like, um, any sort of like persuasion. It was just a real raw like we are all loving this. We're all, we're all so joyful and happy. The lives are changing and we. This is real, Dave, what, what are you waiting for? He never had a real answer. He, he didn't ever make an argument against the faith. He was very clear that he believed that God was real. He believed that God existed, that the sort of the facts of the gospel were true. Like he, he, um, to sort of put like theological language on it, um, he had, he had a ticia and a census, right? Right. He, he acknowledged he knew the true facts of the gospel and he acknowledged the reality that, that those facts were true. He just never actually took the step to trust in Jesus. And I don't know what happened to Dave. Uh, there's another friend of mine named Theo that very similar kind of situation. I don't know what happened to Dave and Theo. I have no idea whether they eventually came to faith or not, but, but it was like, you guys never know when the day in the hours. That's the kind of person that I think this is pointing to.  [00:35:15] Against Rapture Ready Fear [00:35:15] Tony Arsenal: Not necessarily the person within the church, um, who has made some sort of credible profession of faith, but thinks, but like, because like they haven't stopped swearing yet, or because they still have lustful thoughts once in a while. Like I think that's the rapture ready theology is like. You better not hope that like that's the day that a pretty girl walks by and you have a lutful thought. 'cause if Jesus comes back right after that, you're really in trouble. Like those are, those are actually, um, again, this is, this is a caricature of dispensationalism, but it's a caricature that I experienced. It's, it was people who were being characters of themselves. Right? This idea that, look, you better, you better not sin ever. You better not be asleep. And being asleep means sinning. You better not ever sin. Because if you happen to sin right before the rapture, then Jesus is gonna leave you behind. Right? You're not gonna fly up in the clouds if you're not perfectly rapture ready. And like, again, not all dispensationalist are like that. I actually think most dispensationalist these days would probably not fit into that category. Right? But when I was coming to faith in the late nineties and early two thousands, that was the real theology being presented. I don't think that's what this is. This is about a life orientation of preparedness. This is about an entire life. Yes. That is prepared for Christ's second coming or for the hour of our death. And that the only way to be prepared for that is to be happy in Christ, is to be blessed, blessed assurance, like to have your blessed assurance because Jesus is mine. Oh, what a, you know, oh, what a happy delight like that is. The only way to be ready for death, to be prepared for the end is to turn to Jesus. It's not about whether or not you've turned to Jesus and have become perfectly sinless. None of us are like that, right? It's not about, I just got done writing this series of articles on John Piper's affectional theology, affectional Justification, like it's not about perfectly treasuring Christ. There are gonna be times where your emotions do not sync up with what you actually believe. It's not about being perfectly obedient or wanting to be perfectly obedient. It's about trusting Jesus. And there's only one day an hour that that opportunity closes, and you never know when that is, when that day an hour is gonna be. [00:37:26] Wise Versus Foolish [00:37:26] Jesse Schwamb: We know that to be true in this particular parable because of what's written for us in verse two, how Jesus himself bifurcates and labels these two groups. He says five of them were foolish and five were wise. So Christ himself introduces the critical distinction, not of course, with reference to whatever the external practice is, because both of these groups are carrying lamps, both weight, both know the bridegroom is coming, but with an interior character judgment one is literally foolish, which is the same contrast that Christ employs actually in the parable of the two builders at the conclusion of the Sermon on the Mount, where the wise man hears and does, while the foolish man hears, but does not translate hearing into obedient transformation. So I'm with you on this. The terms carry, I think, significant Old Testament fruit because in the all the wisdom literature, wisdom is synonymous with the fear of the Lord, that true knowledge of God, right? And that practical orientation, I think as you were saying, of one's entire life toward God. The fool is not like an intellectual simpleton, but it's a world spiritual category. It's one who lives as though God does not exist or God does not matter, or refuses in the light of incontrovertible evidence to come before God and to submit to him In this way. They are foolish or they are wise. And so again, I like what you're saying. It's not as if like they've just exhibited some kind of quick departure or they've fallen into temptation or sinfulness, but instead, rather, there's something way larger at stake here with respect to a spiritual category. And I think that's really what Jesus is after, as he's bringing these two groups apart from each other, explaining that essentially that they access the same things. They heard the same stuff, they had the same on the outward, at least the same priorities, but the true internal character, the interior character of who they were, was not compatible. These are not the the same kind of person.  [00:39:20] Tony Arsenal: Yeah. Yeah.  [00:39:21] All Virgins Fall Asleep [00:39:21] Tony Arsenal: And this is actually something, um, that I hadn't picked up on before. Right. I think we can get into these ruts when we're reading and understanding, uh, the scripture, especially really familiar passages like this. Um, probably like at some point in the past, someone has taught it to me in this way. I heard a sermon or I heard it at a youth group in a particular way, and I just never really went back. The, the wise virgins also fall asleep.  [00:39:46] Jesse Schwamb: Exactly.  [00:39:46] Tony Arsenal: Like, like that, that's amazing to me, like Right. I've always heard this passage as though like, falling asleep is the equivalent of spiritual death.  [00:39:54] Jesse Schwamb: Yes. [00:39:55] Tony Arsenal: But the reality is, in this passage, the difference between the wise and the foolish virgins is not that they, one of them stays awake and one of them falls asleep. One, the, the, the difference between the wise and the foolish is that the ones that are wise are prepared for when the bride root clump comes, even though they fell asleep and, and actually, uh, they're, they're shown to be even more wise because they all fell asleep. Yes. Right. If they hadn't fallen asleep, then the foolish ones probably would've had time to go get more. But the, the wise virgins in this, uh. And not only were they wise in terms of like they had the stuff they needed, they were ready to go, but so wise that in fact their wisdom overcame sort of this happenstance that they were in a state of, of preparedness being asleep when the comes is a state of Unpreparedness, but they have able to compensate for the ready in every other area. And I think this also kind of like mitigates away away from the idea of like the, um. The, the emphasis of the parable here, the readiness of the par of the virgins is not based on the wakefulness of the virgins, right? Yes. The virgins are ready because they have the supplies they need. Right. They're not Exactly, they're not exactly, they're not un 'cause they fell asleep. They're ready because they've, they've prepared by purchasing the supplies they need, by having the supplies they need when the breadroom comes. That's true. Whether they fall asleep or not. So I think like this whole parable needs to sort of like be reoriented in reference to the way a lot of us have, A lot of us have been taught and understood this parable. I was always taught that the, the foolish virgins were foolish because they fell asleep. Yeah, that's probably partially true in that it's foolish to fall asleep when you're waiting for something, but that can't be the only thing that makes them foolish. 'cause it doesn't make the other virgins foolish. [00:41:51] Jesse Schwamb: Yes, exactly.  [00:41:52] Oil As Saving Grace [00:41:52] Jesse Schwamb: And that's why it's so interesting that Jesus basically doubles down or elaborates in verses three and four by saying for when the foolish took their lamps. They took no oil with them. Yeah, but the wises took flasks of oil with their lambs. I think it's actually, as you're, I think leading us into like the theological height of this whole thing, the foolish virgins took their lambs, but no oil. The wise took lambs and extra oil in vessels. And of course the lambs cannot burn without oil in the same way. I think what we're led to believe here is profession without grace has no sustaining power. So I know like throughout church history, this idea of the oil has been interpreted in various ways, in various forms. I think there's a lot of unification though on the point that the oil is more or less like a representation of the grace of the Holy Spirit. That like specific indwelling regenerating, sanctifying presence of the spirit imparted in effectual calling and genuine conversion. And that's why I think this has a lot in common with both like the tears and the wheat parable. But also what you've been saying about the time that is appointed onto a man to die, either for Christ to return or just for you and I to die. And so this understanding, I think is consistent with the Old Testament symbolic use of, like you said before, anointing oil is a sign of the spirit's presence. Not by might nor by power, but by my spirit. And so I'm seeing here like this oil is, I mean, is it going too far to say almost like a saving grace? It's, it's not common grace, it's not the gifts of the spirit, which the reprobate may possess, but I think we're, we're seeing here like that special sanctifying preserving grace, which is inseparable from true election and calling. [00:43:29] Tony Arsenal: Yeah, I mean, I think that's spot on. While you were talking, I was actually just looking up, uh, what Calvin has to say on this. I, I think it's funny because I constantly am saying things that I feel like I'm discovering for myself in real time. But if I actually just took the, a little bit of time to read some of our great sources a little more carefully, I would run into them. This is what he says. He says on, uh, verse five, he says, some interpret this slumbering in a bad sense as if believers along with others abandon themselves sloth. And they were, they were asleep amidst the vanities of the world. This is all together inconsistent with the intention of Christ as structure of the parable. [00:44:05] Slow Down And Read [00:44:05] Tony Arsenal: Like I think it's clear now here as we're working through this and this, and this is the main benefit, um, of taking time to just walk through the parables, any, any text of scripture, but the parables is what we're looking at. Taking time to just actually slow down and read them. I didn't intend to get to like a whole discussion about Bible reading plans, but the typical, I'm gonna read the Bible through, uh, the entire Bible in a year that typically has you reading three to five chapters a day is the average. That's probably too much if you want to be reading for understanding. And there is, there's definitely value. I've, I've commented in the past, there's huge value in reading large tracks of scripture all at the same time. Like if you wanna sit down over 10 chapters of Scripture day and you've got the time and the energy and the discipline to do it, then more power to you. But I think it's not realistic to think you're gonna sit down and read 10 chapters of scripture and have good comprehension and retention of the 10 chapters that you read. This is a really good example of that. If you sit down and you read three chapters, you're gonna be reading this, you're gonna be reading, uh, another parable. The parable of the talents you are gonna be reading. You know, the all of it discourse all at the same time, all in one sitting. Um, it's not until just now when I slowed down to really look at these passages, verse by verse individually and take an hour to discuss 13 verses with my brother-in-law in front of a microphone, right? Then I realized all of the virgins fall asleep. Like that's the kind of stuff that you really only, um, you only overcome. The assumed teaching that you heard when you were in high school, 15, you know, 15, 20 years ago at a summer camp. You really only overcome that when you slow down enough to read things and actually comprehend them. So that's not much of a commentary on the passage, but it is something that I'm learning as we do these parable studies. Just slow down, slow down and read them, read them multiple times, read it over and over again. Um, it is totally fine. The, this is the last, uh, Bible reading soapbox thing I'll say tonight. Um, I think like, because. Of the influence of like expository preaching and like wanting to read things in, in context, and all of those things are good. I think there is this tendency to think that if you sit down and just read a very short portion of scripture, that you're kind of automatically taking that out of context. I don't think that's the case. Like it's totally fine to sit down in the morning and go, you know what? I've got, I've got 10 minutes, I've got five minutes. I've got two minutes before the kids are up. I've got two minutes before the bus stop, you know, before the bus gets here. I'm standing at the bus stop. I've got 30 seconds before the coffee's done. It's totally fine to open your Bible app. And read two or three verses of scripture, that's a totally fine thing to do. It's totally fine because you've got 10 minutes before the kids got up. Oh, and by the way, you've gotta unload the dishwasher before they do. Totally fine to sit down and go, I've got time to read 13 verses of scripture today. So that's what I'm gonna get done. Um, and, and then just think about those things like meditate on those scriptures all day. I just think there's a lot of values to that and that's maybe that's my takeaway from this episode. I know like that's not a takeaway directly related to this passage. That's good. But I think we can oftentimes. Have and understand that isn't right because we've been taught it and we don't ever have the time or space in our life to like realize that what we were taught is maybe exactly right. This is like something so obvious on the surface of the text. It didn't even take any real thought. It just took slowing down and actually reading the words  [00:47:45] Jesse Schwamb: right. It's also a good reminder, like we said from the beginning, that our goal here shouldn't be to torture every detail, to like press it for some kind of allegorical significance.  [00:47:55] Tony Arsenal: Yes.  [00:47:55] Jesse Schwamb: But to take it on the face and to understand in context what's being said. And by context I just mean the context of the story. Of the accounts of the drama that's unfolding. And it is pretty remarkable that all 10 virgins sleep, that maybe even as you start with the details might not be your impression that that was gonna be, was gonna be the difference here, but both the wises and the foolish alike fall asleep. So to me, the parable is not condemning sleep per se, but I think it's the absence of oil which the sleep merely reveals, right? That's the critical detail here. And so Jesus delivers that to us and that's why it's, I think, important to think about these, these variables about what the oil represents and the context in which they're tested with their preparedness. But it's not because like they had it almost times you get the impression, it's like what we're saying here is the wise had more stamina, that they were the ones that were just willing to tough it out, and they knew the bridegroom was coming. And so as a result of that, they decided that they were going to ensure that they stayed awake, even if they had the drink, a couple of extra cups of coffee, just to make sure that was the case. But really their sleepiness, which they both have to endure, is the very context in which proves that they do are not prepared by having sufficient oil, not that they're unprepared by having sufficient energy or stamina.  [00:49:18] Prepared Despite Fatigue [00:49:18] Jesse Schwamb: Well, with all.  [00:49:21] Tony Arsenal: Yeah, that's a good takeaway too, is, is we all, um, we all will succumb to temptation in this life,  [00:49:32] Jesse Schwamb: right? [00:49:33] Tony Arsenal: Right. Every single one of us. And even if we think of sleeping in this negative sense, which I think we probably need to move away from it, even if we do, I think the point that you're making is really good, for instance, between the foolish and the wises is not their ability to stay awake. So I do think that, I do think there's a slightly negative connotation to drowsy and slept here. Like I think that, I think it's intended to show some level of fatigue. Fatigue, maybe not like a moral right, maybe not a moral, uh, negativity, but there's a fatigue. There's something that overcomes both wise and foolish virgins in this parable. Fatigue and drowsiness overcomes them and they sleep. And it's because the bridegroom was delayed, right? We wanna talk about eschatology, right? This is probably also more a commentary on the church as a whole. The church becomes drowsy and sleeps right, and then there's the foolish and the wise. The foolish are the ones who are not prepared even though they are drowsy and sleep. And then there's the wise who are foolish, or the wises who are prepared and are drowsy and sleep. But E, either way, if we think of drowsy and sleep, even in moral negative terms, right? All of us will succumb to temptation. All of us will succumb to sin in this life. I would even go so far as to say all of us sin in every moment of our life in that we never love God. Truly. Yes. With our full hearts and souls. You got that right soul the way that we're, we're commanded to. Right. Right. So all of us become drowsy and sleep. The difference is not in those who pull themselves up by their bootstraps and tape their eyelids open so that they don't fall asleep. Right. I don't, I don't know if you ever like had trouble staying awake in school, but I used to, like I used to sit at my desk with my pencil under my chin. Oh my Lord. So if I started to fall asleep, it would like jab me and I would wake up so I could stay awake in school. Oh. It's not about like gimmicks to stay awake.  [00:51:20] Jesse Schwamb: Right, right.  [00:51:21] Tony Arsenal: It's about the fact that those of us who have trusted Christ. Have received the oil. Yes. So even when we sleep, yes. Even when we are drowsy, even when we are overcome by the fatigue that prevents us from, uh, from resisting sin. Right. Even when that happens, we still have the oil. We still have the grace of the Holy Spirit. We still have the empowering presence and the, the, the justifying reality of Christ's death For us, in my mind as I read this parable, that really is what it is, right? Get the oil, go get the stinking oil now, because you never know when the day or hour is coming. Mm-hmm. Whether that's the day or the hour that you fall asleep and you're not prepared, or whether that's the day or the hour that the bridegroom was, even if you're awake. That's the other element of this. Even if the virgins had stayed awake, they didn't have the oil.  [00:52:11] Jesse Schwamb: Yes.  [00:52:12] Tony Arsenal: So it it's not as though, it's not as though had they stayed awake, they would've had time to go get the oil and come back. They, they wake up right away. Like there's nothing in the parable that's like, oh, it took 'em a little while to get up. So that's why they didn't have time to get the oil. They, they didn't have time to get the oil. 'cause there wasn't time to get the oil  [00:52:31] Jesse Schwamb: right.  [00:52:32] Tony Arsenal: So the only way you're going to be properly prepared when the bridegroom comes is if you already have the oil and you're already ready to go. Regardless of whether you fall asleep or not.  [00:52:42] Gospel Call Get Oil [00:52:42] Tony Arsenal: So I, I think, I think we have to kind of close this with like a gospel, a gospel call here. Like we don't do this very often on the show, and I think the vast majority of our show are professed, regenerate Christians. I don't, I don't know anyone who listens to the show that is outwardly not a Christian, but I think this is a time for us to say, listen, if you are hearing the sound of my voice, be diligent to make your calling an election. Sure. And that both takes the form of what Peter talks about, where he talks about growing in graces and walking in, walking in the qualities of holine

Send us Fan MailIn this powerful episode, the pastor explores Mark 14, where Jesus and His disciples sing a hymnfull of themes of distress, steadfast love, sacrifice, and ultimate triumph right before heading to the Mount of Olives. Jesus then predicts that all the disciples will fall away and specifically tells Peter he will deny Him three times before the rooster crows twice, despite Peter's passionate vow to die rather than deny his Lord. The “good news” shines through the failure: Jesus was proven right , He remained unshaken in His love even while knowing their deepest weaknesses, and their scattering was never the end—He promised resurrection and restoration in Galilee. This story offers profound hope: Christ knows our failures completely, loves us anyway, and turns even our greatest denials into testimonies of His grace and faithfulness.

Group Guide Use this guide to help your group discussion as you meet this week.Additional context: Watch the theology teaching video, What is the Bible? 2 Samuel 15 Mike Goble Download TranscriptAll right, so Chet and Spencer are away. Let's get down to business. No, no, no, no, no. My name is Mike. I'm an elder in training here. Last week at the end of the sermon, I had three people come up to me and say that I reminded them of Absalom.I had one person come up and tell me I reminded them of Abimelech and I reminded them that that's not what the story was about and that was Raz. So when they told me that I reminded them of Absalom, I said, "Oh, of course, the striking good looks." And they all pretty intentionally clarified, "No, that is not why. it is because you have long hair and you are trying to convince people to leave this church and go out with you to plant another church. And so that brings me to my first point today. Oak Ridge Church in Lexington will be meeting sometime in January of 2027. Now this is not an infomercial for our church plant, even though we are very excited about that.We're going to be today in 2 Samuel. We're going to be in chapter 15. This is going to be on page 304 of the Bibles that are at your seats. We would ask if you'd consider not using an electronic Bible if you're willing and instead maybe pick one of those Bibles up and we're going to read the Bible together. And we think that's a helpful thing. Before we get started in our text, I'm going to pray for us. Father, we thank you for being our God, for being our salvation.We thank you for your good scripture that teaches us about you. Please Lord, may the Spirit work in our hearts through the foolishness of preaching that we would be changed to be more like your Son in Jesus' name. Amen. All right. Last week we saw that David permitted Absalom to return back to Jerusalem after he initially spent three years in exile after murdering his brother Amnon after Amnon's sin with Tamar. But even though Absalom was back in Jerusalem, he was not allowed to be in the king's presence.And after about two years, he kind of forces himself back into the king's presence by burning down Joab's field. Now, Joab is one of David's nephews. He is the son of David's sister. And he's one of the commanders of David's army. So, Absalom burns down the field, gets his attention, and Joab tells David, and David lets Absalom back into his presence. And then Absalom goes and spends the next four years positioning himself daily at the city gate, rendering judgments and manipulating the people, stealing their hearts is what it says. He is taking them away from their loyalty and their allegiance to King David.He then travels down to Hebron, which is about 18 miles or so south of Jerusalem. And he's got a large group of followers with him. And guys, remember Hebron is actually a pretty significant place. It's significant that he goes down there. So Abraham, Isaac, and Jacob, the patriarchs, the men from which all of Israel descended, are buried.They're all buried in Hebron. And David himself was was anointed king down in Hebron. So this is a pretty significant place. And now we see Absalom is down there and he's proclaimed as king, but he's not anointed. He's taking it by manipulation. And we're going to see taking it by force.This is the beginning of a full-scale rebellion. And today we're actually gonna look at how David responds and how the people around David respond to what's going on here in Israel. We pick up in verse 13 of chapter 15. And a messenger came to David saying, "The hearts of the men of Israel have gone after Absalom." Then David said to all his servants who were with him at Jerusalem, "Arise and let us flee, or else there will be no escape for us from Absalom," "Go quickly, lest he overtake us quickly and bring down ruin on us and strike the city with the edge of the sword."And the king's servant said to the king, "Behold, your servants are ready to do whatever my Lord, the king, decides." So the king went out and all his household after him. And the king left 10 concubines to keep the house. And the king went out and all the people after him and they halted at the last house. All right.So a messenger comes in and tells David, hey, Israel is going to follow Absalom. So through his manipulation over the last four years, he has won over a significant portion of people that this messenger comes right in and says, "Hey, is the hearts of the men of Israel, they're gone. And they're not just gone from you. They've gone to your son Absalom." Meaning Absalom has the loyalty of these people. So David responds by saying to all his servants that are still in Jerusalem that they need to flee because if they stay, they will not escape from Absalom and he will come quickly and violently and he will ruin them.And so his servants get up with him and they get ready to flee and they leave behind the 10 concubines to maintain the house. And now they're going. And this is a pretty high pressure moment in this story. And we've we've kind of seen stuff like this play out in stories before, right? You know, you know the story the the tale of the prince who his uncle wanted to become king. And so he convinces the prince that the prince killed his dad.And the prince gets so overwhelmed and so scared that he flees. And he leaves Pride Rock. And Zazu and Rafiki have no idea what they're going to do. And we see stories like this in our entertainment. But guys, this happens a lot and it has happened a lot in history.There are so many coups in history from the murder of Julius Caesar to Napoleon taking over France to Castro and the Cuban Revolution. Did you know that in 2024 there was a coup in South Korea where the president of South Korea decided he was going to declare martial law so the legislature you know they couldn't meet or do anything and then well the legislature met anyway and 11 days later he was impeached and then put on trial. That was two years ago. This kind of stuff has been happening forever throughout history. And honestly, when I think about that, I can't help but think back to 1 Samuel chapter 8, where Israel is demanding that they have a king so they can be like all the other nations.And David, their king, is now here fleeing Jerusalem because his son is coming to overthrow him just like so many other nations before them and so many other nations that will come after them. What do you think was on David's mind? What do you think he was thinking about here? You know, the text doesn't directly say, but do you remember what the Lord said through the prophet Nathan in chapter 12? In chapter 12, when Nathan is pronouncing his judgment from God on David for his sin, the Lord says to David that the sword will not depart from your house. And then right after in chapter 13, we find out Absalom kills his brother Amnon.So, one of David's sons kills the other. And now David suspects Absalom is coming for him. So his plan is to flee. And it might be because he's afraid of Absalom. It might be because he wants to avoid conflict with his own son. It might also be acceptance of the judgment of God.And I actually think that the rest of what we're going to look at today supports that idea. Supports that David has accepted what God has planned for him no matter what. All right. So, David's servants are ready to go and they begin leaving Jerusalem together. And let's pick up verse 18. And all his servants pass by him.And all the Cherethites and all the Pelethites and all the 600 Gittites who had followed him from Gath passed on before the king. Then the king said to Ittai the Gittite, "Why do you also go with us? Go back and stay with the king, for you are a foreigner, and also in exile from your home. You came only yesterday. And shall I today make you wander about with us, since I go, I know not where? Go back, take your brothers with you.And may the Lord show steadfast love and faithfulness to you." But Ittai answered the king, "As the Lord lives and as my Lord the king lives, wherever my Lord the king shall be, whether for death or for life, there also will be your servant." And David said to Ittai, "Go then, pass on." So Ittai the Gittite passed on with all his men and all the little ones who were with him. And all the land wept aloud as all the people passed by and the king crossed the brook Kedron and all the people passed on toward the wilderness. Okay, so David's leaving and as he's leaving he passes by different people that are highlighted for us here in the text.First there's the Cherethites, the Pelethites and the Gittites. So the Cherethites and the Pelethites are part of the royal bodyguard. So these are warriors who protect David and they go with him. And the Gittites and their leader Ittai are originally from Gath, we're told. And that's a a Philistine city. And the reason that we're told that is because back in 1 Samuel, David when he was originally fleeing Israel, fleeing from Saul when Saul wanted him dead, lived in Gath.And these men followed him when he returned back to Israel. And so he gives Ittai the option. He says, "Go back. You can just go back and align yourself with Absalom. You do not have to come with me." He says, "There's not really a reason for you, Ittai, to go ahead and get caught up in this problem.I'm releasing you from that." And Ittai refuses and he says, "He's going to stay with David even to death." And that is pretty awesome. There's something in us that just kind of loves a display of loyalty and a display of friendship like that. If you remember the famous book series that was adapted into the blockbuster movies, The Lord of the Rings, the whole series, the whole journey, the main character is trying to destroy this ring that he has to carry. And right when he's at the end, right when he's just feet almost steps from being able to do so, he runs out of strength and and by his side with him the whole time is his friend, his best friend that he's known his whole life.And his friend looks at him and says, "I can't carry it for you." And that's the ring, "But I can carry you." And when you watch that in the theater or maybe at your house, you're like, "Yeah, and I can carry it for you, too." You just like get so swept up in it, it's really cool. And your wife says pipe down, but you're like, "No, this is this is awesome." And so we see that and that strikes a chord within our hearts because we love that display of loyalty and friendship.We want to be a part of that display of loyalty and friendship. And so I think that's a really noteworthy thing and I think it's included in that in who he passes by on his way out of town because we get to see that exceptional display of friendship and loyalty to David. So, he's got this large group of faithful friends who in his darkest hour are leaving Jerusalem with him and they're all together and it says that they're weeping and that they're headed into the wilderness. Verse 24, and Abiathar came up, and behold, Zadok came also with all the Levites bearing the ark of the covenant of God.And they set down the ark of God until the people had all passed out of the city. Then the king said to Zadok, "carry the ark of God back into the city. If I find favor in the eyes of the Lord, he will bring me back and let me see both it and his dwelling place. But if he says, I have no pleasure in you, behold, here I am, let him do to me what seems good to him." The king also said to Zadok the priest, "Are you not a seer? Go back to the city in peace with your two sons, Ahimeaz, your son, and Jonathan, the son of Abiathar.See, I will wait at the fords of the wilderness until word comes from you to inform me." So Zadok and Abiathar carried the ark of God back to Jerusalem, and they remain there. But David went up the ascent of the Mount of Olives, weeping as he went, barefoot and with his head covered. And all the people who were with him covered their heads and they went up weeping as they went. And it was told David, Ahithophel is among the conspirators with Absalom. And David said, "O Lord, please turn the counsel of Ahithophel into foolishness."All right. Now we are going to get into David's response to the situation that he's in. So Abiathar and Zadok, who are they? They are the chief priests. They are part of the Levites and they carry the ark of the covenant. And the ark of the covenant represents God's presence with his people.What does David say? He tells them, "Take it back to Jerusalem." Why? Why would David say that? Part of the answer to that question is because he says, "Zadok, aren't you a Aren't you a seer? Aren't you a prophet?" maybe David thinks, well, if he's back there, he can he can get some information out to me while I'm out here in the wilderness.It might be good to have him back there. And that is part of it. However, I think the main answer, the main reason that David tells him to take the ark, tells them to take the ark of the covenant back, is because he is accepting of the sovereign will of God. And he's doing it with humility. David's response is to essentially resign himself to the will of God. And if he sees the ark again, he knows God has looked favorably on him.And if not, then may God do what seems good to him. In the 1600s, German theology professor Samuel Rodegast wrote a song for his friend who was dying. And the song is called Was Gott tut das ist wohlgetan. Do you got I'll translate that for you for those of you who don't speak German. Whatever my God ordains is right. And one of the verses in this song goes, "Whatever my God ordains is right, he never will deceive me.He leads me by the proper path, I know he will not leave me. I take content what he has sent. His hand can turn my griefs away, and patiently I wait his day." So David resolutely accepts the will of God and he ascends the Mount of Olives weeping and here we see the second aspect of his response. We first see the humble acceptance of the divine will and after that we see him pray. What does he pray?He asks God to make the counsel of Ahithophel foolish. Now, Ahithophel was once David's advisor, but he turned his allegiance toward Absalom. And David here, powerless from a position of humility, asks the Lord to make whatever Ahithophel advises Absalom to be foolish. And we're actually going to see later on that God is going to answer this prayer. But something I want to see is that the two aspects of the response are actually linked together, require each other.Because intrinsic to prayer is humility. It's recognizing that the greatest thing you can possibly do is acknowledge the will of God and the fact that he is ordaining all things. And when you do that, you are going to pray. No, you are. You pray. When you have a heart posture like that, what comes out of it from within you is prayer.Because you finally understand how insignificant you are in affecting outcomes on this earth and you realize that God is sovereign and that God is ordaining all things and you are not God. What happened in Israel when they decided to accomplish their own will? Sexual sin, murder, treachery, it doesn't really go well. And the world around us doesn't really understand this, right? Because what happens when we see tragedies and things like that and people say, "Well, you know, our thoughts and prayers are are with the victims and and the things that have happened, right?" And people just don't like that.They sort of respond back with, "Well, we don't want that. We would rather you do something. We would rather see action. But if you know God and you know your relationship to him and you understand in your heart that what he ordains is right, that what he is doing has a purpose, then you know that the greatest thing you possibly could do would be to pray and to ask him, hey, if it could work out this way, would you change the counsel of Ahithophel to be foolishness? Right? And to commune with God from a position of humility is a really powerful thing.Let's pick back up in verse 32. While David was coming to the summit where God was worshiped, behold, Hushai the Archite came to meet him with his coat torn and dirt on his head. David said to him, "If you go on with me, you will be a burden to me. But if you return to the city and say to Absalom,"I will be your servant, O king, as I have been your father's servant in time past, so now I will be your servant. Then you will defeat for me the counsel of Ahithophel."Are not Zadok and Abiathar the priests with you there? So whatever you hear from the king's house, tell it to Zadok and Abiathar, the priests. Behold, their two sons are with them. Ahimeaz Zadok's son and Jonathan Abiathar's son. And by them you shall send to me everything you hear. So Hushai, David's friend, came into the city just as Absalom was entering Jerusalem.Okay. Here, David tells Hushai, another one of his close friends and counselors, to go back to Jerusalem and act as a spy, essentially to feed information to Zadok and Abiathar, who will through their sons get that information out into the wilderness to David. And so now we finish chapter 15 with David on his way out of Jerusalem. And we begin chapter 16. And as David is out of Jerusalem, Absalom has now entered Jerusalem. Chapter 16 starts, "When David had passed a little beyond the summit, Ziba the servant of Mephibosheth met him with a couple of donkeys saddled bearing 200 loaves of bread, a hundred bunches of raisins, a hundred of summer fruits, and a skin of wine."And the king said to Ziba, "Why have you brought these?" Ziba answered, "The donkeys are for the king's household to ride on, the bread and summer fruit for the young men to eat, and the wine for those who faint in the wilderness to drink." And the king said, "And where is your master's son?" That's Mephibosheth. "Where is your master's son?" Ziba said to the king, "Behold, he remains in Jerusalem, for he said, Today the house of Israel will give me back the kingdom of my father." Then the king said to Ziba, "Behold, all that belonged to Mephibosheth is now yours."And Ziba said, "I pay homage. Let me ever find favor in your sight, my Lord the king." Okay, so back in 2 Samuel 9, we see the first interaction of David with Ziba. And what's happening there is remember David wanted to honor someone of the lineage of his friend Jonathan. And so he wants to find someone of the lineage of Saul. Jonathan was Saul's son.And he wants to honor him. And Ziba says, "Well, actually, Jonathan's son, Mephibosheth, is here." And David says, "Okay, bring him to me." And he brings him and he honors him. And he says, "You're going to always eat at the king's table." And Ziba then after that is made the servant of Mephibosheth.And now where we are, we've got Ziba coming to tell David, "Hey, just so you know, as you were leaving back in Jerusalem, Mephibosheth went ahead and said, "Awesome. Now I'm going to get the kingdom back because David's gone." Like as if the house of Saul is going to now take back the kingdom. And David kind of takes this just at face value. And I don't know if it's because maybe things have not been working out super well for David. So, you know, when you're not having the greatest of time and you hear a piece of information that's not that great, you're like, "Of course, yeah, that's going wrong, too.The car is broken as well." You know, it's that kind of thing where, yeah, Mephibosheth thinks he's going to be king. I guess that's what he wanted all along. I don't know if that's exactly what David's thinking, but he responds by giving what he had originally given to Mephibosheth over to Ziba. But later on, and we're not going to unpack this as much today, in chapter 19, Mephibosheth is going to dispute this.And we're not actually sure if this is what happened. But from David's perspective, he thinks Mephibosheth has also sort of abandoned him and is looking to gain his own kingdom. And he thinks that's another person who probably is not on his side anymore. Verse 5. When King David came to Bahurim, there came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera. And as he came, he cursed continually. And he threw stones at David and at all the servants of King David.And all the people and all the mighty men were on his right hand and on his left. And Shimei said as he cursed, "Get out. Get out. You man of blood, you worthless man. The Lord has avenged on you all the blood of the house of Saul in whose place you have reigned. And the Lord has given the kingdom into the hand of your son Absalom.See, your evil is on you, for you are a man of blood. So Shimei, who is one of Saul's relatives, sees things aren't going very well for David. And as David and his guard and all his people with him are are passing by, he starts flinging stones at him and saying a curse at him. And the text sort of reads this as one man just out there flinging rocks into a crowd of hundreds, thousands at David and cursing at him. And we're told he does this because he resents David for what happened to Saul. In verse 9, you see, then Abishai, the son of Zeruiah, said to the king, "Why should this dead dog curse my Lord the king?Let me go over and take off his head." But the king said, "What have I to do with you, you sons of Zeruiah? If he is cursing because the Lord has said to him, "Curse David, who then shall say, why have you done so?" And David said to Abishai and to all his servants, "Behold, my own son seeks my life. How much more now may this Benjaminite? Leave him alone and let him curse, for the Lord has told him to. It may be that the Lord will look on the wrong done to me, and that the Lord will repay me with good for his cursing today."So David and his men went on the road while Shimei went along on the hillside opposite him and cursed as he went and threw stones at him and flung dust. And the king and all his people who were with him arrived weary at the Jordan and there he refreshed himself. Okay. So Abishai is Joab, the guy who we talked about from last time whose field was burned. He's his brother. So this is another one of David's nephews, one of the children of David's sister.And Abishai, he is not liking this. He does not like what he sees here. This is like, you know, if you're like in high school and maybe you're like having a feud with another person and so like all your friends, they're like shooting that other person dirty looks. Maybe that person's having a party and they're like, "Well, we're not going to go because, you know, our friends are feuding with each other. we're not going to go support that. And then your friend kind of comes up to you and he says, "Look over there at that dead dog. How about I just go bring his head to you?"And you're like, "Whoa." Love the zeal, but no. And so David here tells Abishai, "No." But this isn't the first time that's had to happen because actually back in 1 Samuel, Abishai is with David when David is in the camp of Saul when Saul wants to kill him and Saul is sleeping and David and Abishai are there and see him and Abishai goes let me pin him to the ground with one thrust of the spear and David tells him no and he tells him here no again. So he's being cursed and mocked by Shimei and Abishai will not stand for that.And in his zeal he wants to go kill him. And you know David could have just been like yeah I am so tired of this. I am so sick of this. Go over there and bring me his head. But he does not.Instead, he says, "Let him curse because if God told him to curse, then who are we to question that? And perhaps one day God will look favorably upon it for me." This is David again accepting God's will humbly. He rejects the opportunity to control the outcome by manipulating the circumstances and instead he resigns himself to the will of God. I think that's really hard. And I know some of you feel like you're in the same boat, right?Maybe your mind is three steps ahead of everyone else and you're always trying to engineer the best outcome for yourself, especially if things haven't been going well lately. And so seeing David do this this act of humility is impressive and it's really challenging. We're going to bring our time together with this story to a close today. I want us to look back through some of those themes that we stopped to talk about. You know, we're not kings and queens. We probably will never flee our own homes on foot because of a coup.But a lot of these are reflections of what goes on in people's hearts. And I think some of these things go on in our hearts. First, I want us to reflect on Israel's desire for the king. Their desire to be just like everyone else around them. You know, this was a rejection of God as their king. And we talked about this in 1 Samuel, but now here they are just like everyone else.Because murder and sexual sin and treachery are all just glimpses of what life choosing your own sin and choosing your own will can lead to. And it doesn't ever seem like that. Nobody ever says we want a king and is thinking about a military coup. But yes, sin can take us to the place that we never think we'll go. So where are you tempted to believe these things?Where are you tempted to say that you know better that you desire a king even though that's not what God wants? I mean, I know I'm not supposed to sleep with my boyfriend or girlfriend before we're married, but what's the big deal? I mean, it's just so impractical in this economy anyway to not live together. I mean, I understand that God says I shouldn't lie, but really, honestly, taxes are crazy high, and I don't really believe in them anyway. So, what's a big deal if I count that as a deduction? Where do you think you know better than God?And where will it take you today? Reflect on that and turn from it. You can do it. You can turn from it. You can reject it and obey God, but not in your own willpower. But Romans tells us that we were once slaves to sin, but from a changed heart, we can now obey.You can obey if you have repented of sin and put faith in the gospel because your heart is changed. And only from a changed heart can we obey God. Second, I want us to see the beauty of friendship and the beauty of loyalty. David in one of his darkest hours is surrounded by men who refuse to leave him. So where do we need to be a friend like Ittai the Gittite?Where do we need to say that wherever you will be, I will be, good or bad? Are you sticking it out with your friends? Are you showing it up? Are you showing up when they need you or are you just busy? What do you need to remove from your life so that you can have the space to be there for other people? Some of you have been in rough situations in your life.Some of you are in rough situations and some of you can think of people who have showed up. Some of those people are sitting nearby you in this room. Rejoice in that because guys, you know that's a reflection of God. You know in the book of Hebrews it says that God will never leave us or forsake us. Why? Because he forsook Jesus.And so we are welcomed in a relationship with God that even death cannot sever. And we should reflect that to the friends around us that God has brought in our path. Thirdly, I want us to see David's humble contentment with God's will. We see it in his posture toward the ark of the covenant and in the cursing from Shimei. David accepts whatever God has ordained. And the temptation in times when you're walking a dark road can be to look up at God and say, "No, I am the master of my fate.I am the captain of my soul." And so I ask you today, where are you discontent with what God has sent? work, family, dating, children, health. Remind yourself of his goodness and entrust yourself to him. David ascends the Mount of Olives, weeping, resolved to God's will. And about a thousand years later, a descendant of David will sit at the base of the Mount of Olives in the Garden of Gethsemane. And in grief, he is going to call out to God and say, "Let this cup pass from me."Yet, not as I will, but as you will. And that's Jesus. And that's David's descendant who humbly accepts the will of God and goes to the cross and is punished for sin and he dies and he's buried and he rises again. And because of that, because Jesus has humbly accepted the will of the Father and was crushed, you can humbly accept the will of the Father and live. And the band is going to come back up and we are going to close this morning reflecting on Jesus, on the freedom he brings from our own sinful will and desire, on the relationships that he makes possible for us to have with God and on the example of humble acceptance of the will of God that he showed us on the cross that allows us to accept whatever comes our way.

Who were the women who worked with Jeffrey Epstein? In Part I of this series, we look at Ghislaine Maxwell, transnational crime royalty as the daughter of MI6/Mossad double-agent and disgraced British media mogul Robert Maxwell, whose dying wish was to connect Maxwell with a young upstart in New York named Epstein.  Joining this discussion are investigative filmmaker Dave Pederson, the producer of the anti-corruption documentaries Americonned and Super Size Me, and OSINT expert Patrick Duggan who created a searchable database of the Epstein files before the DOJ could delete them. We also discuss the analysis by investigative journalist Alisa Valdes-Rodriguez that Maxwell was Epstein's handler in an intelligence long-game going back to the O.S.S., predecessor to the C.I.A.  Important historical context to our discussion: In 2011, then FBI Director Robert Mueller gave the "Iron Triangles" speech, revealing that transnational crime today works like an industry: fancy Western institutions like banks, law firms, and PR firms launder the money and reputations of shadowy crime and rogue intelligence syndicates, who are further served by their paid-off political operatives and politicians. In the speech, Mueller promised to crack down on the head of the Russian mafia, Semion Mogilevich, nicknamed the "boss of all bosses." Instead, Mogilevich was mysteriously taken off of the FBI's Most Wanted List in 2015, at a time the FBI was busting Russian spy rings in New York City, including Kremlin recruitment of college girls, including one Andrea may have encountered at a foreign policy event. A year later, Donald Trump, after decades of financial dealings with dirty Russian money, would be elected president with the Kremlin's illegal help. The 2016 election was a transnational coup decades in the making. In 1999, a high-level U.S. source leaked to the New York Times, undermining a sensitive intelligence operation between the FBI and MI6 to close-in on Russian mafia infiltration in the West, especially Mogilevich. In reporting from that time, The Guardian wrote:  "Author Jeffrey Robinson - whose latest book, The Merger, was published by Simon and Schuster last week - says that organised criminals such as Mogilevich are enjoying massive success using Harvard Business School techniques. 'Mogilevich typifies the new global criminal,' says Robinson. 'These men don't rob banks, they buy them. They take full advantage of globalisation, ill-equipped law enforcement and lax money-laundering laws - especially in Britain - using the City of London as their onshore gateway to the offshore world. 'This case is the tip of the iceberg. The City is an absolute cesspool and it will remain a cesspool because the people in charge don't care. Mogilevich is not the only one, the Bank of New York is not the only place."  Russian oligarchs are the Russian military industrial complex. Mogilevich oversees "weapons trafficking, contract murders, extortion, drug trafficking, and prostitution on an international scale," according to the FBI. It would be easy to buy-off U.S. officials, like the FBI's Charles McGonigal who was paid with our tax dollars to fight the Russian mafia, but was instead on their payroll. Intelligence agencies in the U.S. – the FBI and the CIA – have faced virtually no oversight and accountability for most of their existence, leading to the explosive Church Committee Congressional hearings, exposing that the CIA and FBI were involved in covert mind control experiments, illegal coups and science fiction-style assassination programs, and violent infiltration of political opposition groups on U.S. soil. You can learn more about that in our recent episode on the Church Committee Report – in the show notes. Listen to Part I now. Part II will be out this Thursday as Gaslit Nation's Bonus Show, with a continued discussion of the women who worked with Epstein, and what they may reveal about the Iron Triangles that illegally helped bring a Russian asset/traitor to power. To listen to this week's bonus show, be sure to subscribe at Patreon.com/Gaslit at the Truth-teller ($5/month) or higher – discounted annual subscriptions are available, and you can give the gift of membership. Thank you to everyone who supports the show – we could not make Gaslit Nation without you.   Show Notes:   Opening song: Unreal by Jizzy Cream. Check out Jizzy Cream's music here: https://babyfantasyclub.bandcamp.com/track/unreal   Have a song for Gaslit Nation? Submit it here: https://docs.google.com/forms/d/1-d_DWNnDQFYUMXueYcX5ZVsA5t2RN09N8PYUQQ8koq0/edit?ts=5fee07f6&gxids=7628   Alisa Valdes-Rodriguez: The Terrifying Real Reason For Jeffrey Epstein's Remote Zorro Ranch Emerges When You Examine the Ranch Next Door https://substack.com/home/post/p-193590181 Alisa Valdes-Rodriguez: Epstein Likely Wasn't the Boss. So Who Was? https://alisav.substack.com/p/epstein-likely-wasnt-the-boss-so February 5, 2026 from The Times: "Jeffrey Epstein was introduced to Ghislaine Maxwell by her brother Kevin as part of a plan for the paedophile financier to help the Maxwell family "move money", according to a previously undisclosed account of the origins of the scandal. Kevin Maxwell, once Britain's biggest bankrupt, was "instructed to meet Epstein by his father", Robert Maxwell, according to FBI records of conversations with a former business associate of the Maxwells that have been released by the US Department of Justice.  Kevin later introduced Ghislaine to Epstein and was responsible for placing her office in New York near Epstein after Robert Maxwell's death in 1991, the business associate is said to have claimed. Kevin allegedly negotiated an "understanding" with Epstein and Ghislaine whereby Epstein "would become involved in the Maxwell financial affairs". https://www.thetimes.com/article/0b5bfceb-3c2a-4ffa-aa2f-74e38a395a1e   US charges Russian 'spies' suspected of trying to recruit New Yorkers https://www.theguardian.com/us-news/2015/jan/26/us-charges-alleged-russian-spies-new-york   Traitors in the FBI https://www.gaslitnationpod.com/episodes/traitors-in-the-fbi/ "Donald Barr's 26-page O.S.S. file, obtained from the National Archives, gives a detailed account of his transition from the military to intelligence work. In 1944, he shipped off to Europe. He suffered from hay fever and 20/200 vision; much of his time overseas was spent hospitalized with allergies. The next year, he was assigned to the O.S.S. His interviewer found him to be "a quiet, unassuming person ... matured beyond his age." In late 1945, he moved to Washington to begin work at the Interim Research and Intelligence Service, which would become the State Department's in-house intelligence bureau." https://www.congress.gov/116/meeting/house/110938/documents/HHRG-116-JU00-20200728-SD051.pdf   Epstein's Transnational Torture Syndicate: https://www.gaslitnationpod.com/episodes/the-torture-syndicate/   Ex-FBI counterintelligence chief Charles McGonigal sentenced to 50 months in prison for working with Russian oligarch https://abcnews.com/US/fbi-counterintelligence-chief-charles-mcgonigal-sentencing-begin/story?id=105642391   Watchdog reveals new misconduct by jailed former FBI official and Chinese firm https://www.nbcnews.com/politics/national-security/watchdog-reveals-new-misconduct-jailed-former-fbi-official-chinese-fir-rcna216856   Russian mafia target the City https://www.theguardian.com/world/1999/aug/22/paulfarrelly.tonythompson   The Playbook for Defeating MAGA: The Church Committee Report https://www.gaslitnationpod.com/episodes/the-playbook-for-defeating-maga-the-church-committee-report/   FBI Archive: FBI Most Wanted Semion Mogilevich https://archives.fbi.gov/archives/news/stories/2009/october/mogilevich_102109   2013: Russian mafia boss still at large after FBI wiretap at Trump Tower https://abcnews.com/US/story-fbi-wiretap-russians-trump-tower/story?id=46266198    2013: Feds: Russian Mob Ran Celebrity Poker Games https://www.cbsnews.com/newyork/news/feds-russian-mob-ran-celebrity-poker-games/   2015: Reputed Philly mobster Semion Mogilevich bumped from FBI's 'Ten Most Wanted' list  https://www.phillyvoice.com/reputed-philly-mobster-bumped-fbis-ten-most-wanted-list/   A guide to Russia's wartime oligarchs https://www.proekt.media/en/guide-en/russian-war-oligarchs-en/   Maxwell buried on Mount of Olives https://www.upi.com/Archives/1991/11/10/Maxwell-buried-on-Mount-of-Olives/4340689749200/   New docs say Jeffrey Epstein collaborated with the Russian mob to loot the New York Daily News, then tried to help Mort Zuckerman discard it when reporting became inconvenient. https://prospect.org/2026/02/26/newspapers-did-not-kill-themselves-jeffrey-epstein-mort-zuckerman-daily-news/   The State of the Union is Sadistic Elites on a Crime Spree https://www.gaslitnationpod.com/episodes/the-state-of-the-union-is-sadistic-elites-on-a-crime-spree/   The Military-Industrial Complex Speech (1961) https://constitutioncenter.org/the-constitution/historic-document-library/detail/the-military-industrial-complex-speech-1961   Robert Mueller's 2011 Iron Triangles Speech discussed on Gaslit Nation: https://www.damemagazine.com/2018/08/07/robert-mueller-saw-trump-coming-in-2011/   "Charles McGonigal, who oversaw counterintelligence at the FBI, was sentenced to over two years in prison for money laundering and sanctions evasion related to his dealings with Deripaska and others." https://www.rferl.org/a/russia-shestakov-mcgonigal-deripaska-fbi-crime/33563333.html   The Church Committee Report https://www.gaslitnationpod.com/episodes/the-playbook-for-defeating-maga-the-church-committee-report/  

Play The Mighty Challenge, Tuesday May 26 edition to see if you have the answer!

Inside the Lance Lab, something strange is happening. Only 20% of people ever reach what Lance calls "the convergence zone" — the rare intersection where your gifts, your calling, and your income finally collide. The other 80% spend their whole lives one decision away from it and never know. What if the "strangest secret" isn't a secret at all — but a pattern hiding in plain sight? In this episode, Lance Wallnau pulls back the curtain on the ultimate life strategy he's been quietly teaching his inner-circle students — the same framework that separates Level 5 living from Level 10/10 living. He breaks down why "the earth produces of itself" when you cooperate with the process, why most Christians are leaving 80% of their destiny on the table, and the one shift that takes you from surviving the last days to having joy in the journey. Is this the missing key that turns passion into provision — and calling into convergence? In this episode: * The 4 phases every world-changer passes through (and where most people quit) * Why "for the joy set before Him, He endured" is the blueprint for YOUR breakthrough * The Level 10/10 framework — skill and wisdom UP TOP, integrity of heart DOWN BELOW * The 20% who hit the "convergence zone" — and the 80% who never break through * Lance's response to Joe Rogan's resurrection challenge: where IS the body of Jesus? * The Zechariah prophecy that gave GPS coordinates to the Mount of Olives 500 years early * "Strategy for success" vs. "the art of the heart" — and why you need both * The Cyrus-anointing principle hidden inside this teaching for the remnant in the last days This isn't another sermon. This is a strategy session inside the Lance Lab — and if you apply it, your next 12 months won't look like your last 12. Podcast Episode 2123: Enter the Lance Lab and Discover the Strangest Secret - This Could Change Your Life | don't miss this! Listen to more episodes of the Lance Wallnau Show at lancewallnau.com/podcast

Matthew Week 136 Mark 13:1 ESV   And as he came out of the temple, one of his disciples said to him, "Look, Teacher, what wonderful stones and what wonderful buildings!"       Luke 21:5a ESV   5 And while some were speaking of the temple, how it was adorned with noble stones and offerings…       Colossians 3:1-4 NASB95   Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. 2 Set your mind on the things above, not on the things that are on earth. 3 For you have died and your life is hidden with Christ in God. 4 When Christ, who is our life, is revealed, then you also will be revealed with Him in glory.       Romans 12:1-2 NASB95   Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. 2 And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.     Matthew 24:3 ESV   3 As he sat on the Mount of Olives, the disciples came to him privately, saying, "Tell us, when will these things be, and what will be the sign of your coming and of the end of the age?"             Matthew 24:4-14 ESV   4 And Jesus answered them, "See that no one leads you astray. 5 For many will come in my name, saying, 'I am the Christ,' and they will lead many astray. 6 And you will hear of wars and rumors of wars. See that you are not alarmed, for this must take place, but the end is not yet. 7 For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places. 8 All these are but the beginning of the birth pains. 9 "Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name's sake. 10 And then many will fall away and betray one another and hate one another. 11 And many false prophets will arise and lead many astray. 12 And because lawlessness will be increased, the love of many will grow cold. 13 But the one who endures to the end will be saved. 14 And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.       Matthew 24:15-22 ESV   15 "So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand), 16 then let those who are in Judea flee to the mountains. 17 Let the one who is on the housetop not go down to take what is in his house, 18 and let the one who is in the field not turn back to take his cloak. 19 And alas for women who are pregnant and for those who are nursing infants in those days!20 Pray that your flight may not be in winter or on a Sabbath. 21 For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be. 22 And if those days had not been cut short, no human being would be saved. But for the sake of the elect those days will be cut short.       Luke 21:20-22 ESV   20 "But when you see Jerusalem surrounded by armies, then know that its desolation has come near. 21 Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it, 22 for these are days of vengeance, to fulfill all that is written.                    

Last day events dominate Jesus' Mount of Olives discourse in Matthew 24. However, differences in interpretation are many. Will the church be here in this world during these climactic events? Who are “the elect” mentioned in verses 22, 24, and 31? What is the “abomination of desolation”? In this teaching, we will unveil mysteries.Comparative religion website: www.thetruelight.netMinistry website: www.shreveministries.orgThe Catholic Project website: http://www.toCatholicswithlove.org (English & Spanish)Video channel: www.YouTube.com/mikeshreveministriesAll audio-podcasts are shared in a video format on our YouTube channel.Mike Shreve's other podcastDiscover Your Spiritual Identity—a study on the biblical names given to God's people: https://shreveministries.org/wp2/media/podcasts/Mail: P.O. Box 4260, Cleveland, TN 37320 / Phone: 423-478-2843Purchase Mike Shreve's popular book comparing over 20 religions:In Search of the True LightPurchase Mike Shreve's new book comparing Catholicism to biblical Christianity:The Beliefs of the Catholic Church

Welcome to Day 2860 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2860 – Wisdom Nuggets – Psalm 125:1-5 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2860 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2860 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title for today's Wisdom-Trek is: The Song of Ascent – Surrounded by the Unshakeable Mountain In our previous episode on this grand expedition, we looked back with a shuddering sense of gratitude. In Psalm One Hundred Twenty-Four, we confronted a terrifying, hypothetical question: what would have happened if the Maker of heaven and earth had not been on our side? We realized that without the intervention of Yahweh, the raging, chaotic waters of the rebel gods would have swallowed us alive. We celebrated the glorious truth that the Divine Warrior stepped in, snapped the fowler's snare in half, and set our souls free to fly. We anchored our survival entirely to the Name of the Lord. Today, we continue our upward climb on the ancient pilgrim trail. The traveler has survived the wilderness, and is now gazing at the magnificent, geographical reality of the Holy City. We are exploring the sixth song in this collection, which is Psalm One Hundred Twenty-Five, verses one through five, in the New Living Translation. The psalmist shifts our focus from the fleeting, fragile nature of our earthly struggles, to the massive, permanent, and unshakeable geology of God's cosmic headquarters. Let us step onto the trail, look at the mountains, and discover what it means to be eternally secure. The first segment is: The Cosmic Center and the Immovable Saint Psalm One Hundred Twenty-Five: verse one. Those who trust in the Lord are as secure as Mount Zion; they will not be defeated but will endure forever. The stanza opens with a profound, stabilizing comparison. The psalmist declares, "Those who trust in the Lord are as secure as Mount Zion." To fully appreciate the immense weight of this statement, we must understand the concept of cosmic geography in the Ancient Israelite worldview. In the ancient Near East, mountains were not just piles of rock and dirt; they were the meeting places of the divine. The pagan nations surrounding Israel believed that their gods ruled from towering, majestic peaks, like Mount Hermon or Mount Zaphon. The rebel spiritual principalities, the fallen members of the Divine Council, demanded worship on these high places. In stark contrast, Mount Zion, the hill upon which Jerusalem was built, is not a particularly tall or physically intimidating mountain. Compared to the snow-capped peaks of the north, Zion is relatively modest. Yet, Yahweh chose this specific, unremarkable hill to be the cosmic center of the universe. It is the earthly footprint of His heavenly throne room. Because the Most High God dwells there, Mount Zion cannot be moved. It is immune to the chaotic storms of the rebel gods. It stands firm, defying the spiritual gravity of a fallen world. The psalmist makes a breathtaking theological leap. He states that the human being who places their absolute, unyielding trust in Yahweh, actually takes on the geological characteristics of Mount Zion itself. When you anchor your soul to the Creator, you become immovable. You become a living, breathing extension of the cosmic mountain. He promises that those who trust "will not be defeated but will endure forever." In a world where human empires rise and fall in the blink of an eye, and where our personal circumstances constantly fluctuate, this is an anchor for the soul. The forces of darkness may swirl around you, and the culture may attempt to push you off balance, but if your trust is in the King, you are eternally secured to the bedrock of reality. The second segment is: The Divine Perimeter Psalm One Hundred Twenty-Five: verse two. Just as the mountains surround Jerusalem, so the Lord surrounds his people, both now and forever. As the pilgrim approaches Jerusalem, he observes the physical topography of the region. "Just as the mountains surround Jerusalem, so the Lord surrounds his people." Jerusalem is uniquely situated. It sits on a hill, but it is enveloped by a ring of slightly higher mountains, such as the Mount of Olives to the east. In ancient warfare, this natural terrain provided an incredible, strategic advantage. The surrounding mountains acted as a massive, geological shield, breaking the force of incoming winds, and forcing approaching armies to navigate treacherous, uphill bottlenecks before they could ever reach the city walls. The psalmist takes this physical reality, and transforms it into a stunning picture of spiritual protection. He is saying, "Look at the hills wrapping their arms around this city. That is exactly what Yahweh is doing for you." We are not left exposed on an open, spiritual plain. The Lord Himself forms a thick, impenetrable perimeter defense around the covenant community. When the chaotic, rebel forces of the unseen realm attempt to launch an attack against your soul, they cannot simply walk up to your front door. They must first go through the Sovereign Commander of the universe. He encompasses His people. He is the vanguard, the rearguard, and the towering, protective wall on every side. And notice the duration of this protection: "both now and forever." This is not a temporary, seasonal security contract. The mountains do not get tired, and they do not clock out at the end of a shift. In the same way, the protective, surrounding presence of Yahweh is a permanent, eternal reality, spanning across the ages, long after the current, earthly conflicts have faded into dust. The third segment is: The Expiration Date of Evil Psalm One Hundred Twenty-Five: verse three. The wicked will not rule the land of the godly, for then the godly might be tempted to do wrong. Suddenly, the psalmist addresses a deep, painful tension that exists within the hearts of the pilgrims. He says, "The wicked will not rule the land of the godly." Other translations render this phrase, "For the scepter of wickedness shall not rest upon the land allotted to the righteous." This language is deeply rooted in the Divine Council theology of Deuteronomy Chapter Thirty-Two. The world is currently contested territory. The rebel gods, and the wicked, human rulers who act as their avatars, hold scepters of power over the disinherited nations. They constantly try to extend their dark, chaotic jurisdiction into the land allotted to Yahweh's people. When the pilgrim looks around the world, it often seems like the wicked are winning. Corrupt politicians prosper, deceitful systems thrive, and the righteous are marginalized. But the psalmist steps in with a divine, prophetic guarantee. He declares that the scepter of the wicked has a strict, non-negotiable expiration date. Yahweh will not permit the forces of chaos to establish permanent, uncontested rule over His inheritance. The occupation is temporary. Why does God place this limit on the power of evil? The psalmist gives us a profound, psychological reason: "for then the godly might be tempted to do wrong." Literally, the Hebrew text suggests that if the oppression lasts too long, the righteous might reach out their hands to iniquity. The Creator intimately understands the fragility of the human frame. He knows that we are made of dust. If we are subjected to the crushing, unrelenting pressure of injustice, generation after generation, without any hope of relief, even the most faithful, devoted believer might eventually snap. The temptation to assimilate, to adopt the corrupt practices of the pagan culture just to survive, would simply become too great. Therefore, out of His fierce, Fatherly compassion, Yahweh intervenes. He breaks the scepter of the wicked, and limits the duration of the trial, ensuring that the burden never outweighs the grace He provides to endure it. He protects His people from the breaking point. The fourth segment is: The Fork in the Road and the Final Blessing Psalm One Hundred Twenty-Five: verses four and five. O Lord, do good to those who are good, whose hearts are in tune with you. But banish those who turn to crooked ways, O Lord. Take them away with those who do evil. May Israel have peace! In the final verses of the song, the psalmist offers a powerful, dual-sided prayer, clearly marking the division between the two paths of humanity. First, he...

Today in History: 40 days after his resurrection, Messiah ascended to heaven from the Mount of Olives (see Acts 1:1–12). “Hewas taken up before their very eyes, and a cloud hid him from their sight… ‘This same Yeshua, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven'” (NIV).This week's portion is called Bamidbar (In the desert)TORAH PORTION: Numbers 2GOSPEL PORTION: Luke 23:1–12What verse spoke to you most today and why?Did you learn something you need to do in your life?Daily Bread for Kids is a daily Bible reading podcast where we read through the Torah and the Gospels in one year! Helping young Bible-readers to study God's Word, while also discovering its Jewish context!THE KIDS' JOURNAL is available from ⁠⁠⁠⁠https://arielmedia.shop⁠⁠⁠⁠BUSY MOMS who want to follow the Daily Bread readings on podcast for adults, can go to ⁠⁠https://dailybreadmoms.com⁠⁠The Bible translation we are reading from is the Tree of Life Version (TLV) available from the Tree of Life Bible Society.INSTAGRAM: @dailybreadkids @arielmediabooks @dailybreadmomsTags: #DailyBreadMoms #DailyBreadJournal #BibleJournaling #Messianic #BiblePodcast #BiblicalFeasts #Journal #biblereadingplan #Messiah #JewishRoots #Yeshua #GodIsInControl #OneYearBible #MomLife #MotherCulture #FaithFilledMama #BiblicalWomanhood #Proverbs31woman

19:28 And when he had thus spoken, he went before, ascending up to Jerusalem. 19:29 And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples, 19:30 Saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither. 19:31 And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him. 19:32 And they that were sent went their way, and found even as he had said unto them. 19:33 And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? 19:34 And they said, The Lord hath need of him. 19:35 And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon. 19:36 And as he went, they spread their clothes in the way. 19:37 And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; 19:38 Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. 19:39 And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. 19:40 And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out. 19:41 And when he was come near, he beheld the city, and wept over it, 19:42 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. 19:43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, 19:44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. 19:45 And he went into the temple, and began to cast out them that sold therein, and them that bought; 19:46 Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves. 19:47 And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him, 19:48 And could not find what they might do: for all the people were very attentive to hear him.

Fruit removal is a serious issue in table olive production, namely because the fruit are harvested before they are ripe. ACC, an ethylene precursor, has the potential to improve fruit removal (please note that the commercial product is not registered in olives yet and cannot legally be used). Becky Wheeler-Dykes, an advisor in Glenn, Colusa, and Tehama Counties, has been examining its efficacy in olives with a team of researchers at UC Davis. She shares some preliminary, and promising results in this week's episode.Episode transcriptMention of a pesticide does not constitute a pesticide recommendation, and mention of specific trade names does not constitute an endorsement. Always follow the pesticide label. Find out more at ipm.ucanr.eduThe views, thoughts, and opinions expressed are the speaker's own and do not represent the views, thoughts, and opinions of the University of California. The material and information presented here is for general information purposes only. The "University of California" name and all forms and abbreviations are the property of its owner, and its use does not imply endorsement of or opposition to any specific organization, product, or service.Follow us on Twitter! @SacOrchards and @SJVtandvThank you to the Almond, Pistachio, Prune, and Walnut Boards of California for their kind donations. Thank you to Muriel Gordon for the music.

Click here to WATCH LIVE STREAM Worship Service on our Youtube Channel. That You May Believe, Part 16 John 7:53-8:11 John 7:24 Do not judge by appearances, but judge with right judgment. John 7:53-8:11 They went each to his own house,1 but Jesus went to the Mount of Olives. 2 Early in the morning he came again to the temple. All the people came to him, and he sat down and taught them. 3 The scribes and the Pharisees brought a woman who had been caught in adultery, and placing her in the midst 4 they said to him, “Teacher, this woman has been caught in the act of adultery. 5 Now in the Law, Moses commanded us to stone such women. So what do you say?” 6 This they said to test him, that they might have some charge to bring against him. Jesus bent down and wrote with his finger on the ground. 7 And as they continued to ask him, he stood up and said to them, “Let him who is without sin among you be the first to throw a stone at her.” 8 And once more he bent down and wrote on the ground. 9 But when they heard it, they went away one by one, beginning with the older ones, and Jesus was left alone with the woman standing before him. 10 Jesus stood up and said to her, “Woman, where are they? Has no one condemned you?” 11 She said, “No one, Lord.” And Jesus said, “Neither do I condemn you; go, and from now on sin no more.” John 7:53-8:1 They went each to his own house,1 but Jesus went to the Mount of Olives. John 8:2 Early in the morning he came again to the temple. All the people came to him, and he sat down and taught them. John 8:3 The scribes and the Pharisees brought a woman who had been caught in adultery, and placing her in the midst John 8:4-5 they said to him, “Teacher, this woman has been caught in the act of adultery. 5 Now in the Law, Moses commanded us to stone such women. So what do you say?” John 8:6a This they said to test him, that they might have some charge to bring against him. John 8:6b-8 Jesus bent down and wrote with his finger on the ground. 7 And as they continued to ask him, he stood up and said to them, “Let him who is without sin among you be the first to throw a stone at her.” 8 And once more he bent down and wrote on the ground. John 8:9 But when they heard it, they went away one by one, beginning with the older ones, and Jesus was left alone with the woman standing before him. John 8:10-11a Jesus stood up and said to her, “Woman, where are they? Has no one condemned you?” She said, “No one, Lord.” John 8:11b And Jesus said, “Neither do I condemn you; go, and from now on sin no more.” · The compassion of Christ. Psalm 145:8 The Lord is gracious and merciful, slow to anger and abounding in steadfast love. John 3:17 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. Romans 8:1 There is therefore now no condemnation for those who are in Christ Jesus. 1 John 3:19-20 By this we shall know that we are of the truth and reassure our heart before him; 20 for whenever our heart condemns us, God is greater than our heart, and he knows everything. · The justice of Christ. Exodus 34:6-7 The LORD passed before him and proclaimed, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness,7 keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty.” Romans 3:23-26 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. Psalm 85:10 Steadfast love and faithfulness meet; righteousness and peace kiss each other. · The change through Christ. Romans 6:1-2 What shall we say then? Are we to continue in sin that grace may abound? 2 By no means! How can we who died to sin still live in it? 1 Peter 2:24 He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. Colossians 3:5-10 Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. 7 In these you too once walked, when you were living in them. 8 But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth.9 Do not lie to one another, seeing that you have put off the old self with its practices10 and have put on the new self, which is being renewed in knowledge after the image of its creator. Galatians 2:20 I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. 1 John 2:1-2 My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. 2 He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. Galatians 6:1-2 Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. 2 Bear one another’s burdens, and so fulfill the law of Christ. Respond | Connect | Next Steps The post John: That You May Believe appeared first on Charleston Baptist Church.

Matthew Week 135 Matthew 24:36 ESV   36 "But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only.       John 2:19-21 ESV   19 Jesus answered them, "Destroy this temple, and in three days I will raise it up." 20 The Jews then said, "It has taken forty-six years to build this temple and will you raise it up in three days?" 21 But he was speaking about the temple of his body.       1 Corinthians 1:4-7 NASB95   4 I thank my God always concerning you for the grace of God which was given you in Christ Jesus, 5 that in everything you were enriched in Him, in all speech and all knowledge, 6 even as the testimony concerning Christ was confirmed in you, 7 so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ,       Romans 8:18-19, 22-23 ESV   18 For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. 19 For the creation waits with eager longing for the revealing of the sons of God. 22 For we know that the whole creation has been groaning together in the pains of childbirth until now. 23 And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies.       Galatians 5:5 ESV   5 For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.       Philippians 3:20 NASB95   our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ;       Hebrews 9:28 ESV   so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.       1 John 3:1-3 NASB95   See how great a love the Father has bestowed on us, that we would be called children of God; and such we are. For this reason the world does not know us, because it did not know Him. 2 Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. 3 And everyone who has this hope fixed on Him purifies himself, just as He is pure.       1 Thessalonians 5:9-11 ESV   9 For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, 10 who died for us so that whether we are awake or asleep we might live with him. 11 Therefore encourage one another and build one another up, just as you are doing.       1 Thessalonians 4:13-18 NASB95   13 But we do not want you to be uninformed, brethren, about those who are asleep, so that you will not grieve as do the rest who have no hope.14 For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. 15 For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord, will not precede those who have fallen asleep. 16 For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. 17 Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord. 18 Therefore comfort one another with these words.       Matthew 24:1-2 ESV   Jesus left the temple and was going away, when his disciples came to point out to him the buildings of the temple. 2 But he answered them, "You see all these, do you not? Truly, I say to you, there will not be left here one stone upon another that will not be thrown down."       Matthew 24:3-8 ESV   3 As he sat on the Mount of Olives, the disciples came to him privately, saying, "Tell us, when will these things be, and what will be the sign of your coming and of the end of the age?" 4 And Jesus answered them, "See that no one leads you astray. 5 For many will come in my name, saying, 'I am the Christ,' and they will lead many astray. 6 And you will hear of wars and rumors of wars. See that you are not alarmed, for this must take place, but the end is not yet. 7 For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places. 8 All these are but the beginning of the birth pains.  

Send us Fan MailOne city keeps pulling the world's attention like a magnet, and the Bible says that isn't an accident. We walk through why Jerusalem is described as God's chosen city, why Zion shows up across Scripture so often, and why end times prophecy repeatedly returns to the same geographic ground. If you've ever wondered why headlines feel permanently stuck on Jerusalem, this is a guided tour through the biblical framework behind that obsession.We connect Luke 21's warning about Jerusalem being “trampled” to real history, including the destruction of 70 AD, the long centuries of foreign rule, and the shock of modern restoration. From there, we pivot into Daniel 9 and the prophetic “missing seven” years, explaining why many teachers link that passage to the tribulation, the Antichrist, and a future disruption of temple sacrifice. That leads straight to the Temple Mount, where spiritual claims, political sovereignty, and prophetic expectations collide in a way few other places on earth can match.Then we open Zechariah 12 and 14, where Jerusalem becomes a “cup of trembling” for the nations and the stage for a final confrontation, followed by God's intervention. We also spend time on Zechariah 12:10's haunting line about looking on the one “pierced,” and how that connects to repentance, Messianic hope, and Romans 11's “fullness of the Gentiles.” If you want a clearer map of biblical prophecy, Jerusalem, Israel, and the end of the age, press play and follow the thread all the way to the Mount of Olives.If this sharpened your understanding, subscribe for more, share it with a friend who follows Israel and Bible prophecy, and leave a review with the biggest question you're still wrestling with.Support the showThank you for listening! Please help us by sharing this podcast with your friends and telling someone about what Jesus has done for you. If you would like to share your story, visit our website https://thepromoter.org/

SET THE SCENE- MATTHEW 21 ( ALL 4 WRITERS SAY) 21 As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, 2 saying to them, “Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her. Untie them and bring them to […]

Welcome to Day 2849 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2849 – “Beholds He Comes!”  based on Zechariah 9:9 Putnam Church Message – 03/29/2026 Luke's Account of the Good News – “Behold He Comes!”   Last week, we continued our study of the ministry of Jesus Christ with a message titled “There is Always Hope!”  We learned that the heart of discipleship is: Where Jesus is, hopelessness is never final. Today, we are switching from our study of Luke for two weeks to focus on Palm Sunday and Resurrection Sunday. Today's message is: “Behold He Comes!” covers the entire Passion Week, and our launching point today is Zechariah 9:9:   Zion's Coming King 9 Rejoice, O people of Zion![a] Shout in triumph, O people of Jerusalem! Look, your king is coming to you. He is righteous and victorious,[b] yet he is humble, riding on a donkey— riding on a donkey's colt.   Opening Prayer Lord Jesus, as we gather around Your Word, quiet our hearts and open our eyes. Help us to see more than a parade, more than a cross, more than an empty tomb. Help us to see You as You truly are: the promised King, the suffering Savior, and the risen Lord. Take the familiar story and make it fresh again. Speak to the weary, awaken the distracted, convict the proud, comfort the grieving, and call all of us to follow You more fully. In Your holy name we pray. Amen. Introduction Over the next two weeks, we step away briefly from Luke for a special journey—from Palm Sunday to Easter/Resurrection Sunday, from the shouts of “Hosanna!” to the cry of “It is finished,” and then to the glorious announcement, “He is not here; He is risen!” The title of this message is “Behold He Comes!” That is really the heartbeat of Passion Week. Behold, He comes into Jerusalem. Behold, He comes to the temple. Behold, He comes to the table with His disciples. Behold, He comes into Gethsemane. Behold, He comes before Pilate. Behold, He comes to the cross. Behold, He comes out of the grave. The four Gospels—Matthew, Mark, Luke, and John—tell this story in harmony, though each gives us a different camera angle. Matthew highlights prophecy fulfilled. Mark emphasizes the movement and urgency of the King's mission. Luke gives us the tears of Jesus and the tragedy of a city that did not recognize its moment of visitation. John reminds us that many in the crowd were stirred because Jesus had raised Lazarus, and now excitement was running through Jerusalem like wildfire. But Palm Sunday is not just a happy parade. It is the beginning of holy collision. Hope and misunderstanding meet on the same street. Praise and rejection are only days apart. The palms wave on Sunday, but the cross stands on Friday. And yet through it all, one truth remains: Jesus is not swept along by events. He comes deliberately. He comes knowingly. He comes lovingly. He comes for us. Main Point 1: He Comes as the Promised King When Jesus approached Jerusalem from the Mount of Olives near Bethphage and Bethany, He sent disciples to bring a donkey and its colt. This was not accidental. This was not random transportation. This was revelation. Matthew 21 points us directly to Zechariah 9:9 “Look, your King is coming to you. He is righteous and victorious, yet he is humble, riding on a donkey.” Now, in the ancient world, kings often arrived in one of two ways. If they came on a war horse, they came in conquest. If they came on a donkey, they came in peace. Jesus is King, yes—but not the kind of king the crowds fully expected. The Jews wanted a throne. -> Jesus came with humility. The Jews wanted Rome overthrown. -> Jesus came to overthrow sin and death. The Jews wanted political rescue. -> Jesus came for eternal redemption. Can you picture the scene? The road is dusty. Cloaks are spread down like a makeshift royal carpet. Branches are cut and waved. Psalm 118 is rising from the crowd: “Blessings on the one who comes in the name of the Lord!” And John tells us specifically that these were palm branches—symbols of joy, victory, and national hope. Similar to us waving an American flag during a parade. Expanded Narrative For first-century Jews, Jerusalem was not merely a city. It was the city of promise, the city of David, the city of the temple. And when Jesus comes riding down the slope of the Mount of Olives, every prophetic nerve in Israel starts to tremble. The prophets had spoken. The covenant had promised. The generations had waited. -> And now Behold He Comes! But notice the manner of His coming. There is no sword in His hand. No army behind Him. No chariot rumbling over stone. Only a borrowed animal, willing disciples, and a crowd that understands just enough to cheer—but not enough yet to surrender. That still happens today, doesn't it? People are often happy to celebrate Jesus when they think He will fit their expectations. We welcome Him when He seems useful to our plans. We praise Him when the blessings are flowing. But when He comes humbly, when He confronts us, when He does not serve our agenda, we do not always know what to do with Him. Illustration It is a little like someone expecting the President to arrive in a black limousine with security and flashing lights—but instead he shows up alone, in plain clothes, and sits down at the table to listen. Some would miss the significance because they expected power to look louder. Jesus comes with authority, but it is wrapped in humility. Object Lesson Hold up a gold-looking crown in one hand and a simple rope halter or small wooden yoke in the other. Say: “Which one looks more like a king? Most of us would choose the crown. But Palm Sunday tells us that God's King often comes in a form we do not expect. The crown is real—but the path to it runs through humility.” Related Scriptures Genesis 49:10–11 hints at kingship tied to the colt. Psalm 118:25–26 gives us the language of “Hosanna” and blessing. Zechariah 9:9 declares the humble King. Philippians 2:6–8 tells us Christ humbled Himself. Summary of Main Point 1 Palm Sunday announces that Jesus is not merely a teacher entering a city. He is the long-awaited King entering His rightful place. But He comes with humility, peace, and purpose. He does not come to match human expectations; He comes to fulfill divine promises. The question for us is not, “Will we admire this King?” but “Will we receive Him on His terms?” Main Point 2: He Comes and Sees What Others Cannot See Luke gives us one of the most moving moments in the triumphal entry. While the crowd rejoices, Jesus weeps over Jerusalem. Luke 19:41 says, “But as he came closer to Jerusalem and saw the city ahead, he began to weep.” Think about that. The crowd is shouting. The disciples are praising God for the miracles they have seen. The Pharisees are telling Jesus to quiet the people. And in the middle of all that noise—Jesus is crying. Why? Because He sees what they do not see. They see a parade. -> He sees a city on the brink of judgment. They see excitement. -> He sees hardened hearts. They see what they want Him to do. -> He sees what He must do. John tells us that many in the crowd were stirred because of the raising of Lazarus. That miracle had electrified public imagination. “If He can call a dead man out of the grave after four days, surely, He can take Jerusalem! Surely, He can establish the kingdom now!” But Jesus knows that many voices shouting “Hosanna” do not yet understand holiness, repentance, surrender, or the cost of redemption.   Expanded Narrative Jerusalem had a history. It was the city of priests, sacrifice, pilgrimage, Scripture, memory, and hope. To an ancient Israelite, it was the place where heaven and earth seemed to meet. Yet it had also become a place where religious familiarity could hide spiritual...

I've only been to Israel once, and just for a short visit, but I will never forget the thrill of seeing those places where Jesus walked when He was there, and watching all those names and places in the Bible suddenly come alive. It really was one of the highlights of my life, except for one thing. I went alone, on my way back home from a ministry trip to Africa. As I stood on the Mount of Olives, and as I walked the streets of old Jerusalem, as I experienced the feel of Capernaum and the Sea of Galilee, you know what I kept thinking? "I want my wife to see all of this. I want to experience this with my kids!" Yes, Israel was terrific, but I really wanted to share it with the people I love. I'm Ron Hutchcraft and I want to have A Word With You today about "Your People In Heaven." I guess that's just the way it is when you're enjoying a special place; you want the people you care about to be there, sharing it with you. That must include the most special place of all - heaven. Imagine that you get to heaven and you see Jesus. After you fall on your face in adoration and awe, you begin to thank Him for all He did to get you to heaven. And then you ask a question that's been on your mind since you arrived, "Lord, is Scott here? Is Linda here?" What if Jesus says, "Oh, did you bring him? Did you bring her?" See, Jesus was counting on you to help those people you love understand what He did for them on the cross and to point them to the only One who could get them to heaven. In our word for today from the Word of God, Paul anticipated the joys he was expecting when he got to heaven. In 1 Thessalonians 2:19-20, he says, "For what is our hope, our joy, or the crown in which we will glory in the presence of our Lord Jesus when He comes? Is it not you? Indeed, you are our glory and joy." Now, when Paul sees Jesus, his joy is going to be that the people he loved - that he loved enough to introduce to Jesus - will be there with him. I wonder who you'll be looking for when you get to heaven; people who, as far as you know, may not be headed there right now. If you want them to be there in heaven with you, you've got to tell them how they can know the Savior who died to get them there. In fact, that's why God has you in their lives, to help them go to heaven with you. So, how are you doing with that? There are very few sadnesses deeper in life than standing by the casket of someone you could have told about Christ - you should have told about Christ - but you didn't. Well, you know, we can't have any of those opportunities back, but we do have the friends and neighbors and coworkers and loved ones who are still with us. And we still have time to tell them, but no one knows how much time. This very day you could start praying what I call the "3-open prayer." First, "Lord, open a door." That's a natural, God-given opportunity to bring up your relationship with Christ. Then, "Lord, open their heart." And then finally, "Lord, open my mouth." You don't even have to pray, "Lord, if it's Your will." It is His will. "Lord, open a door. Lord, a natural opportunity. Lord, open their heart; get them ready, and Lord, open my mouth with the words, and the approach, and the tone, and the courage to tell them what I know about You." Begin to seek opportunities, pursue opportunities to tell the people in your personal world about the Son of God who loved them enough to pay for their sin so they don't have to. If there are people you want to have in heaven with you, please while there's still time, share with them the only message that can get them there.

How many times did Jesus appear after His Resurrection—and where did these appearances take place? In this episode of Catholic Answers Live, Catholic Answers apologists walk through the key post-Resurrection appearances of Christ, from the Upper Room to the road to Emmaus and beyond. They explain what happened during the 40 days leading up to the Ascension, the significance of Jesus appearing to the apostles, and how these encounters strengthen the case for the Resurrection. The discussion also covers the Ascension from the Mount of Olives and Christ's later appearance to St. Paul on the road to Damascus. A clear and compelling look at one of the most important periods in Christian history. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 04:45 – In the Bible, how many times did Jesus appear between the Resurrection and the Ascension?  16:55 – Where did he physically appear during the 40 days?  29:00 – What happened when he appeared in the Upper Room?  36:12 – Mount of Olives and the Ascension.  44:20 – Appearing to Paul on the Road to Damascus.