Podcasts about pentateuch

Pre-order Ian Vaillancourt's book Unfolding Redemption: The Heart of the Gospel in Old Testament History. Order Treasuring the Psalms: How to Read the Songs that Shape the Soul of the Church, The Dawning of Redemption: The Story of the Pentateuch and the Hope of the Gospel, and The Multifaceted Saviour of Psalms 110 and 118: A Canonical Exegesis. For resources connected to biblical theology, visit handstotheplow.org and jasonderouchie.com. To support the work of Hands to the Plow, visit handstotheplow.org. 

Lesson Five: The message of the "Suffering of Jesus" Text: Luke 24:44-49 Intro: Last week we discussed the ultimate motivation for doing missions = Jesus. We saw that we are motivated by the life of Jesus, today we will see that God motivates us by the suffering of Jesus. In our text, Jesus motivated His disciples by reminding them of His suffering. 1. Jesus said the Pentateuch, the prophets and the psalms foretold of His sufferings. VS44. See VS 26-27 = No doubt He recalled these Old Testament texts: • The Passover lamb. Ref: Ex. 12:21-23; Mk 14:12 • The serpent on the tree. Ref: Numb. 21:9 • His agony on the cross. Ref: Psalm 22 = future perfect present tense • The suffering servant. Ref: Isa. 50:6; 52:14; 53:1-7 2. Jesus said the truth of His suffering is to be preached in all the world. VS47 • This is the purpose for the power of the Holy Spirit. VS49; Ref: Acts 1:8 • This was the message of the New Testament church. Acts 2:22-23; 1 Cor. 15:1-5;Phil. 2:8; Heb. 2:9; Acts 8:32, 34-35 3. Jesus said those who witness His suffering are accountable to tell of it. VS48 • This is the "great" commission. Ref: Mark 16:15, Matt. 23.19-20 • The disciples witnessed Jesus' suffering. 1 John 1:2-3; Ref Matt. 27 • The Scripture says all those who know of Jesus' suffering are to tell it. 2 Cor. 5:19-21; Heb. 12:1-2 – we know ref: James 4:17 Conclusion: To see and not say is a crime, to know and not tell is sin. Surely the life and suffering of Jesus motivates us to do missions!

Title: Defending the Gospel to the Religious Text: Acts 26:1-11 FCF: We often struggle convincing religious people they need the gospel. Prop: Because religiously engaged people with prideful or worldly hearts will attack the gospel, we must be ready to provide a defense for the hope we have in us. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 26. In a moment we'll begin reading from the Legacy Standard Bible starting in verse 1. You can follow along in the pew bible or in whatever version you prefer. Last week Luke gave us a glimpse into a conversation between Festus and Herod Agrippa the Second. This conversation reveals to us not only that selfishly motivated politicians are not a new development of our time, but also that Festus is quite perplexed about how to handle an innocent man appealing to Caesar. Essentially Festus is caught playing favors and now he has to report to the Emperor a valid reason that Paul is present in his court. However, he hopes that Herod Agrippa can help him. Herod is highly favored of Emperor Nero and his father before him. If Herod Agrippa says that the only reason Paul is there is because he appealed prematurely – then Festus may not look completely inept. So, the stage is set for this deposition. It is not a trial or even a hearing. It is simply a fact finding endeavor so Festus can fill out his paperwork properly. How will it begin? Will Paul endure questions? If so, who will ask? Let's find out. Please stand with me to give honor to and focus on the reading of the Word of God. Invocation: Most High God, You are unlike all others. Yet You have condescended to reveal Yourself to us, most fully in Your Son Jesus. You have sent Your Spirit among us to reveal truth and illuminate our hearts through the inspired texts of Your scriptures. Father… I pray that You might send Your Spirit among us today and prevent us from being religious scholars and zealots only, without also becoming Your children. Adopt us through Christ and enable us to repent and believe on Him. Then train us to defend the gospel to those who are merely religiously educated and zealous. We beg You to be with and prepare Your people for the warfare we engage in every day. Do this today we ask in Jesus' name, Amen. Transition: Let us get right to the text this morning. I.) Religiously educated people with worldly pursuits are unable to believe the gospel, so we must provide a defense for the hope we have in us. (1-3) a. [Slide 2] 1 - Now Agrippa said to Paul, “You are permitted to speak for yourself.” Then Paul, stretching out his hand, began to make his defense: i. Festus gave his opening remarks and addressed King Herod Agrippa the Second as the primary audience member of this deposition. ii. He also clearly laid out what the purpose of this deposition was. He needed something to include in the paperwork being sent up to the Emperor that requires Paul's presence in his court. iii. At the moment Festus has nothing to write. iv. It makes sense then that Festus would cede the floor to King Agrippa. v. Agrippa does not ask any questions, but informs Paul that he can go forward and give his defense. vi. So as is custom at this time, Paul stretches out his hand to signify to the listeners that he is about to speak. vii. And although Luke describes this as a defense, and although Paul will address the charges against him indirectly, we should understand that his speech here is not a defense of himself, but is primarily a defense of the gospel of Jesus Christ and how belief on Jesus is the next step in true Judaism. viii. So much so, that if you reject Jesus, then you cease to be a true Jew. ix. Paul will go to great lengths here to not only defend the gospel, but to defend also a Pharisaical view of Judaism that must evolve into Christianity if it is to remain true to the prophesies and promises that God has given to the Israelite people. b. [Slide 3] 2 - “Concerning all the things of which I am accused by the Jews, I regard myself blessed, King Agrippa, that I am about to make my defense before you today; 3 - especially because you are an expert in all customs and questions among the Jews; i. Paul begins his defense addressing the judge, as is customary in a trial. ii. But Paul is not fawning over or buttering Agrippa up at all. Instead, he consistently gives praise to God throughout his entire defense for what God has done, even to deliver him to this point at this very moment. iii. Paul considers himself blessed. 1. This word blessed is the same word that Jesus used in the sermon on the mount when He spoke of the B-attitudes. 2. The word means highly favored or fortunate. 3. In a secular or pagan context, such a word might be used to indicate that someone is favored of the gods or was granted a divine wind on the open sea when no wind was present. 4. Scripture writers often use this word to speak of God's grace applied to someone. iv. Paul's view then, is that he is graced of God. Why? v. Because he has a chance to defend himself against the accusations of the Jews before Agrippa. And especially since Agrippa is well aware of, an expert in, the customs and theological disputes among the Jews. vi. With Festus, Paul had a judge who really was ignorant of the finer theological details on which the trial revolved. That is why Festus wanted to move the trial to Jerusalem and that is why Paul insisted on not going to Jerusalem – Festus sought clarity and Paul knew well the dangers that he faced in that city (if he got there alive). vii. Paul believes he is favored of God to sit before a man who is the secular head of the Jewish Religion. He is well aware of the intricacies of Jewish law and the disputes between the Pharisees, the Sadducees and even the Nazarean sect. viii. Now Agrippa being of the ruling class, an aristocrat, and not only Hellenized but Romanized as well – his sympathies would probably favor the Sadducean view of Judaism. But – if pressed, Agrippa would probably not publicly affiliate himself with any faction or party. He was Jewish but it was a faith of convenience. He was, primarily, a statesman. A politician. ix. What does Agrippa need to do with what Paul is going to say? c. [Slide 4] therefore I beg you to listen to me patiently. i. Paul begs, implores, pleads with Agrippa to listen. ii. Not merely hear his words, not merely hear his defense, but to intently pay attention to all that he says and to do so with forbearance and patience. iii. Paul is asking Agrippa to listen, not merely as a judge, but as a man who needs to hear the message that he is about to be given. d. [Slide 5] 4 - So then, all Jews know my manner of life from my youth, which from the beginning was spent among my own nation and at Jerusalem; i. Paul now transitions to speak about himself. ii. As is customary to do in a defense speech, the accused typically will go back in their life to demonstrate a record of right living. iii. This illustrates that it would be out of character for them to be guilty of whatever the accusers are claiming. iv. Paul establishes, firmly, his Jewish and even his NON-Hellenized Jewish background. v. We spoke of this several months ago now – but there was a pecking order within Judaism. Judean Jews were seen as serious Jews. Jews who lived in Judea, who worshipped at Jerusalem, and who generally adhered as closely as they could to the law – many of them even learning ancient Hebrew instead of just speaking Aramaic. vi. Though he was born in Cilicia and is a Roman citizen, from an early age he moved to Jerusalem and therefore spent his whole young life being brought up among his own people and associating and fellowshipping with Judean Jews. vii. Paul establishes himself as a long time Judean Jew, well aware of the customs and teachings of the Jews. viii. Such claim could only be made by an elite few. ix. He continues. e. [Slide 6] 5 - since they have known about me for a long time, if they are willing to testify, that I lived as a Pharisee according to the strictest sect of our religion. i. Not only was this how his young life was characterized, but his own accusers could verify that it was so. They knew well where he came from and who he was. ii. If they are willing to say so, and not too cowardly to admit it, they have known about him for a long time and know the prominence of Paul. iii. Not only was he a Judean Jew practically since birth, but he was also raised in the strictest sect of Judaism, keeping rigidly the entire Mosaic law, while adopting a more progressive view of the scriptures, to include all the Old Testament both the law and the Prophets as God's Word. iv. The Pharisee party was the party of the people and included not just the wealthy and nobility but even less prominent lineages. v. They believed in miracles and adopted a stricter interpretation of the scriptures concluding that if God has not said it is permissible, then we must refrain. vi. As we saw earlier, he was trained at the feet of Gamaliel a highly respected Rabbi. vii. He knows his stuff and had a reputation for being the REAL DEAL with his faith. viii. And it is because of this theological background that he is on trial. f. [Slide 7] 6 - And now I am standing here being tried for the hope of the promise made by God to our fathers; 7 - the promise to which our twelve tribes hope to attain, as they earnestly serve God night and day. And for this hope, O King, I am being accused by Jews. i. The hope that Paul speaks of here is most certainly the gospel of Jesus Christ. ii. But the core concept of that teaching is the belief that God would resurrect the righteous and the unrighteous dead. iii. Indeed, Paul calls this the hope of the twelve tribes, who earnestly serve God night and day. iv. Well, the twelve tribes have been scattered to the winds. v. So, what is Paul speaking of? vi. He is certainly speaking of the restoration and fulfillment of promises to, largely, dead people. Promises to Abraham, Isaac, Jacob, Judah, Moses, and David. vii. Those who have died but still have a hope that one day the Lord will resurrect them and fulfill His eternal promises to them. viii. The Sadducees would not accept such a teaching, and it is primarily the Sadducees that accused Paul before these Roman courts. ix. The irony should not be lost on us. Paul is on trial today because believes in the hope of the promise of all of Israel… and yet is still being accused… by Jews. x. This is what springboards Paul into his question he poses to all those who listen… g. [Slide 8] 8 - Why is it considered unbelievable among all of you if God does raise the dead? i. This question seems to come out of nowhere. But it is actually the foundational question that will drive the rest of this speech. ii. Paul says elsewhere that the resurrection is foolishness to the Jews and a stumbling block to the Gentiles. Not today, but soon we will see both of these reactions to Paul's defense. This is the tipping point of the gospel. What do you do with a crucified and risen Savior? iii. Paul has already established that he has been a Judean Jew under the strict sect of the Pharisees since his youth. He has always believed in the resurrection of the dead and eventual renewal of the kingdom of Israel. iv. But now he asks this question. v. Why is it considered unbelievable among all of you if God does raise the dead? vi. There are a couple ways to take this question by Paul. vii. The first way and the most obvious way is to express disbelief or frustration on Paul's part that the resurrection of the dead, by God Himself, is such an untenable idea. 1. If God is who He has claimed to be, and who the Jews have been earnestly worshipping Him to be, resurrecting the dead is completely plausible. 2. It isn't like He is unable to do it. 3. So, if there are scriptures to indicate such is true – as Jesus demonstrated even from the Pentateuch where God addresses dead patriarchs in the present tense and not the past – then our worldly pursuits and materialistic leanings should not suspend our belief on the matter. 4. We must admit that God can do this. 5. Paul speaking to Agrippa and the Gentiles both of which would wrestle with this idea of the dead being able to be resurrected. viii. Another way we could take this question is that Paul is not expressing frustration but is asking his audience to search themselves. This is not an accusatory question but a diagnostic one. 1. Why is it that they consider it unbelievable that God could, would, and does raise the dead? 2. What is truly preventing them from believing that this could be? ix. I think both ways are possible for this question to be asked and both of them fit with where Paul goes next. x. But let's pause first and review what we've seen so far. h. [Slide 9] Summary of the Point: So, if Paul is giving a defense of the gospel, who exactly is he defending it to and what exactly are their arguments? Paul lumps the gentiles, Agrippa, and the Sadducees into one group in these first 8 verses. In short, they are the resurrection deniers. They are religiously educated people who have been captivated by worldly pursuits. And what I mean by worldly pursuits is not just sinful practices, but even the pursuit of this life, this existence, this earthly kingdom rather than some future, eternal, and spiritually perfect kingdom that is to come. In a way, Paul defends the Pharisaical understanding of the Scriptures as the primary avenue to understand and receive the gospel of Jesus Christ. Indeed, he shows that the Pharisaical way of understanding the Old Testament is the only way any Jew can remain a Jew… namely by receiving their Messiah, the God-Man Jesus of Nazareth. Because as it stands, Gentiles who think the resurrection of the dead is foolish, Jews who are religiously educated but purely secular, and even Jews that are religiously practicing but selectively applying the scriptures to only this earthly existence – all of these are unable to receive the gospel message. Therefore, Paul offers a defense of the gospel of Jesus Christ. And in order to do that, he must defend the resurrection to the religiously educated but worldly focused people. We too must provide a defense of the hope we have in us, and one of the audiences of that defense will be those from other faiths, those who call themselves Christians but are purely secular, or those who call themselves Christians, go to church, but have rejected essential doctrines of our faith. We must be ready to defend the gospel of Jesus Christ to these revelation deniers. Transition: [Slide 10(blank)] But is this the only kind of people that we must be prepared to defend the gospel to? Are there others? II.) Religiously zealous people without humility are unable to believe the gospel, so we must provide a defense for the hope we have in us. (9-11) a. [Slide 11] 9 - So then, I thought to myself that I had to do many things hostile to the name of Jesus the Nazarene. i. The opening two words, “so then” could be taken emphatically. ii. Meaning that Paul is not merely moving the timeline along of his story, but is saying something to the effect of – “in fact, of course, or indeed” iii. He is expressing that he also demonstrated disbelief. Not necessarily in the possibility of the resurrection of the dead. And not in the truth of the resurrection of the dead – but specifically in the resurrection of Jesus of Nazareth. iv. In fact, he was WORSE than Agrippa, or Festus, or the Sadducees, because he believed in the resurrection of the dead for the righteous and the unrighteous but could not believe in the resurrection of Jesus of Nazareth. v. Indeed, he opposed Christ in the most aggressive way that he could. b. [Slide 12] 10 - And this is just what I did in Jerusalem; not only did I lock up many of the saints in prisons, having received authority from the chief priests, but also when they were being put to death I cast my vote against them. i. Paul recounts how he, with the authority of the chief priests, many of whom were no doubt still alive and possibly even still well known, did take prisoner many of the saints – meaning those who professed faith in Jesus as the Messiah. ii. He even cast his vote to put Christians to death. iii. “cast his vote” is a euphemism saying cast his pebble. iv. In the Sanhedrin they would cast pebbles into the center to count votes for a guilty verdict. v. This could indicate to us that Paul was on the Sanhedrin council, but it doesn't necessarily mean that. The expression could simply mean he approved of it in an unofficial capacity. vi. And if he is talking about Stephen's trial – if we remember – they didn't really cast a vote. They just got so angry at him that they rushed him out the door and stoned him to death. vii. But regardless of what Paul means – his heart was in full agreement with thinking that those who follow Jesus deserved to die. viii. But for what? c. [Slide 13] 11 - And as I punished them often in all the synagogues, I tried to force them to blaspheme; and being furiously enraged at them, I kept pursuing them even to foreign cities. i. Paul tried to force every single one he found to blaspheme. What he means by this, is to deny Jesus as the Messiah and the Son of God. ii. Paul agreed that these Christians should be killed because he thought they were heretics. iii. Even though he believed in the resurrection… he didn't believe in Jesus' resurrection. iv. And Paul not only heartily approved of stamping out this faith in Jerusalem, but he even pursued them to foreign cities. v. He kept pursuing them. He wouldn't let them flee. vi. His aim was total annihilation of this faith. vii. Paul reveals that although the Pharisee party was closest to receiving this gospel, if they continue to oppose Jesus of Nazareth – then they also cannot receive the gospel. They cannot continue to be truly Jewish. viii. So let's review this point from Paul's early religious zealousness. d. [Slide 14] Summary of the Point: After asking the question of the gentiles and Agrippa, why is it so unbelievable that God can raise the dead – Paul immediately back pedals and confesses that he too struggled to believe the same about Christ. In this Paul depicts for us someone who is religiously devout and zealous but lacks humility to receive truth or be shown they are still in need. They lack the fundamental aspect of the truth of the gospel in that men need a Savior and cannot live a holy enough life by themselves to be counted righteous and worthy of God's Kingdom. Indeed, the pride and self-sufficiency of Paul's Judaism had reached such heights that though he himself believed in a future resurrection where all God's people would be raised to inhabit a new and eternal Kingdom, he could not believe that Jesus of Nazareth was the Messiah, the firstborn of the resurrected dead, the Savior of His people. He could not believe it so aggressively that he imprisoned, killed, and pursued those who did and tried to force them to reject their own Messiah. In the pursuit of being the best Jew he could, Paul killed, imprisoned, and tried to damn those who had found the way, the truth, and the life – the only way to the Father. Such people cannot believe the gospel. Paul's defense here, is against his former self. We too must defend the gospel against those who are religiously zealous but lack humility. We must give a defense of the gospel to the legalist, who earnestly believes he contributes something to his salvation, and in so doing find themselves unable to believe the gospel. Conclusion: So CBC, what have we learned today to inform our belief and guide our lifestyles? Basics of Faith and Practice: [Slide 15] God has blessed Paul to be in the position he is in before Agrippa and this great crowd of prominent gentile people. What an opportunity it is for Paul to make much of the gospel of Jesus Christ. And he doesn't squander it. Rather than setting out to defend himself, Paul makes a defense for the gospel of Jesus Christ. And his audience is anything but a friendly one. He makes a Jewish case for the Messiahship of Jesus in front of the secular head of the Jewish faith and a bunch of pagans. That is going to be a tough crowd. But that is why the gospel must be… defended. These two groups of people Paul addresses today are some of the most difficult groups we would ever share the gospel with in our lifetime. They are both religious people, but two specific kinds. First, are the deniers of God's Word. Either they have cultic, pagan, or false religious beliefs, or they are Christians in name without practice, or they are Christians who have rejected essential and core doctrines of the faith. This group of religiously educated people who are pursuing worldly goals are actually unable to believe the truth of the gospel. The second group Paul references, is actually his former self. It is those who are religiously devout and zealous but who lack humility to see their desperate need for a Savior. Their religion, even their Christianity is a cooperative effort between God and a man to save himself from sin. And men like this will go to great lengths to silence any who might suggest that salvation is not of works at all… but purely and completely of God. These folks too cannot believe the gospel. And so, we must be ready to give a defense for the hope we have – even to these kinds of religious people. But what does that look like practically? 1.) [Slide 16] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that religious people, as long as they are sincere, are bound for heaven. a. One of the great lies of our day is that we are somehow all on the same faith journey or faith mountain. And no matter which path you take or which side of the mountain you are on, the path and the mountain both lead to God. b. We are all God's children and why wouldn't He want to save all of us. c. Meaning of course that it doesn't actually matter which religion you follow or creed you hold to as long as you are sincere, a good person, and try your best. d. This teaching is called, syncretism. e. Many secularists have believed and taught this but influential leaders in broader Christendom have said similar things including the late Pope Francis. f. However, syncretism is abundantly false on both a logical and theological basis. i. Islam claims that Jesus was not crucified, did not rise again, was not God, and is not the greatest prophet, priest, or King. Islam also claims there is one god and once you die you are subject to Allah's judgment. ii. Hinduism and Paganism claims that there are several gods and once you die you come back as something else depending on how well you lived. iii. Christianity claims that Jesus is God the Son, with a united but distinct human and divine nature. Christianity says there is one God in three distinct persons and once you die you face His judgment. And the only way to be acceptable to the Father is through Jesus His Son. iv. So how can all of these be on the same mountain? It is logically false. The only way it cannot be false is if each of these religions are equally untrue in their doctrine. v. And if all of them have essential doctrines that are not true that means that syncretism is, in itself, a new religion altogether. g. The scriptures teach, here and in many other places, that those who sincerely follow other gods and/or put their hope in anything but Christ alone, will be rejected and suffer the wrath of the only true God, Yahweh. h. The gentiles seated there, Herod Agrippa, The Sadducees and the Pharisees all are held accountable to the exact same standard. What will you do with Jesus of Nazareth? That is the only question that matters. i. There is exactly one way to the Father and that is through faith in Jesus Christ. j. Therefore, we must deny that sincere people who trust in anything except Christ and Him crucified and risen again – can somehow still enter the Kingdom of God. 2.) [Slide 17] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm religious people of various stripes often mount the greatest assaults upon the gospel of Jesus Christ. a. In the gospels, the greatest opponent to Jesus continued to be the Pharisees. b. As we've seen in the book of Acts, the Pharisees had a lot of things right. c. As Paul rightly says, in order to go to the next phase of Judaism it required you to see the Old Testament scriptures the same way that the Pharisees did. d. That is why in the book of Acts, we have seen that the greatest enemy of the church was the Sadducees. Because their form of Judaism made it impossible for anyone who firmly held to it to receive Jesus as the Messiah. e. From the scriptures and down through the history of the church we can affirm that some of the greatest opponents of the truth of God has always been those who are religiously devout. f. Israel was opposed by nations serving other gods. Christ was opposed by conservative Jews. The church was opposed by liberal Jews. Then the church was opposed by pagans. Then the church was opposed by the state church of Rome. g. And some of the greatest opposition formed against the gospel of Jesus Christ, comes from those who are abundantly close to the truth with minor modifications. h. Think about how close to the truth the Pharisees were? Paul believed that God would one day resurrect all of Israel and bring about the eternal kingdom of David. But when confronted with the Son of David, who had died and now lived – he could not and would not believe it. i. Jehovah's witnesses, Mormons, and those who hold rigidly to official Roman Catholic dogma, are so close to the truth of the gospel – but have a history of adamantly opposing it. j. We also see liberal Christianity today rising up to oppose the gospel too. k. Churches who have affirmed female pastorate, have affirmed and accepted LGBTQIA+ lifestyles, these same churches have rejected the inspiration and authority of the bible and have even called into question the believability of the resurrection of Christ. l. All of those whom I've just described would call themselves Christians – but would oppose the orthodox definition of the gospel. 3.) [Slide 18] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must be ready to give a defense for the hope we have in us to those who are religiously educated and zealous. a. We need not defend the gospel to someone who is asking to hear it, who is steeped in sin and desiring a Savior. We simply need to give it to them… b. But to those who are religiously educated and zealous for their false faith, we must be ready to give a defense for the hope we have in us. c. To those who deny the Word of God and those who deny that God accomplishes ALL of their salvation, to these religious people we must defend the gospel. d. Now the defense does not need to result in convincing the person opposing us. e. Just a spoiler here – Paul doesn't convince anyone in his defense of the gospel here. Not one single person. f. The results are not what we are responsible for. Instead, we are to stand for truth and rebut error. Whether the person sees it or not is not our role. We leave that to God and His Spirit. g. As Paul asked – we too must ask – why is it considered unbelievable that our entire salvation rests in the finished work of Christ? Why is it considered unbelievable that Jesus is God and Man? Why is it considered unbelievable that our works do not contribute at all to our salvation? Why is it considered unbelievable that the Scriptures are breathed out by God and are infallible and authoritative? Why is it considered unbelievable that God would design man immutably to be either male or female and to enter into a relationship with someone of the opposite gender that begins their sexual experiences and continues in marital and sexual fidelity until death? h. My friends… our questions have answers and they are found in the Word of God. i. When we challenge them with “why is it considered unbelievable” eventually they must come to the conclusion that they hate what God has said. There is something in them, preventing them from receiving all that God has revealed. j. We must defend the gospel in this way. Let us be ready to make a defense, which means we must know why we believe what we believe. k. But this sounds so aggressive and confrontational! I am not looking forward to this… 4.) [Slide 19] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm we are blessed of God to defend the gospel before those who are religiously educated and zealous. a. Paul said that he was graced by God to defend the gospel to Agrippa. b. We too should recognize and affirm that defending the gospel, the hope we have in us, is not a drudgery and it is not a chore. c. It is certainly aggressive and confrontational. We are, after all, in a war. A war of ideologies and a war for truth. d. War is confrontational by nature. e. But God has blessed us indeed if He has selected us to defend the gospel to the religiously educated and zealous. f. And furthermore, He will sustain us as we do so. 5.) [Slide 20] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” The gospel of Jesus Christ is not opposed to religious education or zealousness but both understanding and passion come as a result of salvation and not as a means to it. a. The gospel as presented in the scriptures, has a logical and predictable outworking in all those who genuinely receive it. b. Mankind, in their wickedness, often try to turn the order of this on its head. c. Just like Satan in the garden tempted Eve with acquiring knowledge of good and evil to be like God – on her own timing and in her own strength – so too we try to put the spiritual cart before the spiritual horse all too often. d. Religiously educated people pride themselves in knowing a wide variety of beliefs, yet their knowledge in each is relatively shallow and must deny much of what each religion teaches. Religiously zealous people pride themselves in knowing a belief deeply and this leads to self-sufficiency and dependence on their own performance of ritual and practice. e. But the most religiously educated and zealous people, when they come to Christ have effectively hit the reset button on their understanding and passion. f. This is exactly what happened to Paul. He was religiously educated and zealous… but when he came to Christ he spent the next 3 years in Damascus and Arabia relearning everything through the filter of Jesus being the Messiah, the Son of God. g. One does not study Christianity and begin to practice it in order to somehow arrive at God saving them from sin. h. Now it isn't wrong to come and learn from sound biblical teachers what the bible says and what it means. This is a good thing. i. It isn't wrong to teach our children the Lord's precepts and grow them in the nurture and admonition of the Lord. j. But until God moves upon them and gives the gifts of repentance and faith – their learning hasn't really yet begun. k. True, deep, intimate understanding and zealous passion for God does not really begin until you are given a new heart. l. Out of that new heart, repentance, faith, and growth can finally begin. m. So if you are here trying to learn your way to Christ. If you think if you can just know enough about the Lord to be pleasing in His sight… I beg you friend. n. Instead of pursuing Him in this way. Won't you begin with repentance and faith? Won't you reject and turn from your sin and place all your hope in what Christ has done? o. It is only those who are able to do this… who become the true learners and pursuers of Him. [Slide 21 (end)] Let me close with a prayer by the Reformer Menno Simons O, Lord, Father, how very broad, easy, and pleasing to the flesh is the entrance into a miserable, carnal church. But how wonderfully narrow, O Lord, is your way— the gate which leads into your poor and holy church (Matthew 7:13). The way is so narrow that its gateposts strip off the gold and possessions, the flesh and blood, and all the lusts and inclinations of those who desire and sincerely seek to enter at this narrow gate. And so, by your grace, we come to rest and remain forever in your holy church. In Jesus name we pray this, Amen. Benediction: And now may He grace you with his presence, So that the weak might say, l am strong, And the poor will say, 'I am rich', And the feeble will say, 'I am upheld' Until we meet again, go in peace.

The song of Moses, a serious warning and prediction. Moses dies. Joshua takes over. End of Pentateuch.

The Bible Savvy Podcast wraps up the Pentateuch as Moses delivers his final challenge: return to the Lord with all your heart. The team unpacks his passionate plea, the choice between life and death, and why it still matters today. Follow the Bible Savvy reading schedule at biblesavvy.com.

How can ancient Hebrew manuscripts help us understand the Bible more clearly, and what do they reveal about the Messiah?In this episode of The Dig In Podcast, Pastor Johnny Ova is joined by Old Testament scholar and author Dr. Kevin Chen to explore the powerful story that unfolds through preserved Hebrew texts. From the Dead Sea Scrolls to the Messianic vision in Genesis, they unpack how the literary structure, repetition, and narrative design of the Old Testament all point to Jesus Christ.Together, they discuss:Why Hebrew manuscripts still matter todayHow they confirm the reliability of ScriptureThe meaning of Genesis 3:15 and the promised seedWhat “nexus passages” are and why they matterHow the Old Testament builds a redemptive arc toward JesusThis conversation is rich, eye-opening, and deeply encouraging for anyone who wants to engage Scripture with context, clarity, and curiosity.

Did Moses wrote the Pentateuch? What is sanctifying and actual grace? What is the reason for Godparents? This and more in today's mailbag edition of Open Line Monday with Fr. John Trigilio.

Acts 7:1-8 - "Overview of the Pentateuch: Abraham"  Pastor Wes Holland, preaching

The Sin Bearing Servant!  This is the one chapter in the Pentateuch the Jews refuse to read!  Come and see why! If you are blessed by today's Bible study, please support my channel by liking, subscribing, commenting, and sharing with your friends and family!  I am not a Pastor, and agree with God's word that women are not supposed to be Pastors.  However, all people are called to share the gospel. It is perfectly acceptable and Biblical for women to lead Bibles studies outside the church as an ancillary addition to the church, and especially if it is a viable avenue for study of the Word on a daily basis, like I'm doing on this show, and paving the way for all of us to be closer to the Lord and become more knowledgeable of the Bible.  If you care to contribute to my work with the Daily Bible study and sharing the Gospel, as part of your tithes and offerings, you can do so through PayPal by sending it to my PayPal address of: ReneHoladay@gmail.com  Thank you for watching and God Bless you all! ;() --------------------- The primary study bible that Rene' uses is the 'Spirit-filled Life Bible, by Jack Hayford, and is available in hard cover or faux leather on Amazon at:  https://amzn.to/434fBnQ You can watch this episode on Youtube at:  https://www.youtube.com/watch?v=2v9ekffu7ds Please be sure to LIKE, SUBSCRIBE, COMMENT, and SHARE!

In this episode we welcome Dr. Michael Morales—professor of biblical studies at Greenville Presbyterian Theological Seminary—for a conversation exploring the profound theological vision of the book of Numbers. Drawing from his newly released two-volume commentary in the Apollos Old Testament Commentary series, Dr. Morales unveils Numbers as more than ancient census lists and wilderness wanderings. Instead, it emerges as a richly textured narrative of covenant community, leadership, and the Lord's presence among his people. Listeners will discover how the structure of Israel's camp reflects Edenic hope and eschatological promise, how Numbers addresses the roles of prophet, priest, and king, and why the priestly blessing and Balaam's oracles form theological bookends to this journey toward the Promised Land. Dr. Morales also shares personal reflections from his ten-year labor on the commentary, emphasizing the pastoral power and redemptive-historical depth of this often-overlooked book. Whether you're a pastor, seminary student, or serious Bible reader, this conversation will reinvigorate your love for the Pentateuch and deepen your grasp of how all Scripture points us to Christ. Resources Mentioned Numbers Volumes 1 & 2 (Apollos Old Testament Commentary) Who Shall Ascend the Mountain of the Lord? Exodus Old and New: A Biblical Theology of Redemption Watch on YouTube Chapters 01:10 Introduction 03:22 Update About Current Projects 05:55 The Experience of Working on This Project for 10 Years 12:39 The Camp Metaphor 19:02 God Dwelling in the Midst of His People 23:53 Grumbling and Rebellion 28:47 The Orientation of God's People 34:40 The New Generation 43:19 The Close of the Book 45:12 Conclusion

In this episode we welcome Dr. Michael Morales—professor of biblical studies at Greenville Presbyterian Theological Seminary—for a conversation exploring the profound theological vision of the book of Numbers. Drawing from […]

Is it a sin to marry my deceased sister's husband? Is it a problem for a man to take care of his mother and sisters before his wife and children? What prophetic types of Christ are in the Pentateuch or Law of Moses? Is it possible that there's life on other planets? Why did God punish Aaron along with Moses in Numbers 20 when Moses hit the rock? Did Judas Iscariot, as a disciple of Jesus, also work miracles? How would you explain UFO sightings and abductions? Can voodoo, witchcraft or obeah affect believers? What is the role of deacons in the church? How can trust in a relationship be rebuilt after sexual betrayal? Listen as Pastor/Dr. David Murphy discusses these and other listener questions.

"Leviticus within the Pentateuch: A Theological Structure" Bobby James June 22, 2025 by Evangelical Fellowship Church

What can we learn from the book of Deuteronomy—and why does it still matter today?Dr. Sandra Richter joins Pastor Clayton Keenon to explore covenant renewal, generational discipleship, and what it means to love God with your whole life in the fifth part of the Pentateuch. Jump into the Bible Savvy reading schedule at biblesavvy.com.

Leviticus"Prologue & Leviticus Within the Pentateuch: A Theological Structure" Bobby James 2025615 by Evangelical Fellowship Church

Do I need to keep the Sabbath or eat clean to be holy?If Christians don't follow Old Testament laws about clothing and sacrifices, why do some still quote Leviticus about sexuality?Support this show!! : https://www.bibspeak.com/#donateGrab your free gift: the top 10 most misunderstood Biblical verses https://info.bibspeak.com/10-verses-clarifiedJoin the newsletter (I only send 2 emails a week): https://www.bibspeak.com/#newsletterShop Dwell L'abel 15% off using the discount code BIBSPEAK15 https://go.dwell-label.com/bibspeakDownload Logos Bible Software for your own personal study: http://logos.com/biblicallyspeakingSign up for Riverside: https://www.riverside.fm/?utm_campaign=campaign_5&utm_medium=affiliate&utm_source=rewardful&via=cassianBuild your Skool Community: https://www.skool.com/refer?ref=91448e0438b143e7ad61073df7a93346Join the Biblically Heard Community: https://www.skool.com/biblically-speakingAbout the guest: Richard E. Averbeck, Ph.D.Professor Emeritus of Old Testament and Semitic LanguagesTrinity Evangelical Divinity SchoolIn 1980 Richard moved back to Grace Theological Seminary where he took a position as a Professor of Old Testament Studies and taught until 1990. Melinda and Richard have two sons (Nathan and Micah) and two grandsons (Levi and Orion). Richard also has an MA degree in Counseling from Grace in 1989. From 1990 to 1994 Richard taught at Dallas Theological Seminary, and then moved to Trinity Evangelical Divinity School, Deerfield, Illinois, where he has been teaching Old Testament and Ancient Near Eastern studies for the last 29 years.Richard publishes in the fields of Hebrew and Old Testament Studies (especially the Pentateuch), Biblical Theology, Ancient Near Eastern History, Languages, Literature, and Religion (Sumerian, Akkadian, and Ugaritic), the relationship between ancient Near Eastern Studies and the Old Testament, as well as Spiritual Formation, and Counseling. He is the authorof The OT Law for the Life of the Church: Reading the Torah in the Light of Christ (InterVarsity Press, 2022). What Dr. Averbeck recommends for additional reading: The Old Testament Law for the Life of the Church by Dr. Richard Averbeck

Listen along as we continue our series through the book of Acts. Notes//Quotes: Acts 4:1-22 - Scott   They rejected the oral traditions of the Pharisees and considered only the written Torah of the Pentateuch as valid. They considered the concepts of demons and angels, immortality and resurrection as innovations, believing in no life beyond this life. More important than their theology, however, was their political orientation. Coming largely from the landed aristocracy, they were accommodationists with regard to the Roman occupation of Israel. Possessing considerable economic interests, their concern was to make peace with the Romans, preserve the status quo, and thus protect their own holdings. In return the Romans accorded the Sadducees considerable power, invariably appointing the high priest from their ranks, who was the most powerful political figure among the Jews in that day. The prime concern of the Sadducean aristocracy, of whom the high priest was the chief spokesman, was the preservation of order, the avoidance at all costs of any confrontation with the Roman authorities.  - New American Commentary   The church's one foundation  is Jesus Christ her Lord; she is his new creation  by water and the Word. From heaven he came and sought her  to be his holy bride; with his own blood he bought her,  and for her life he died. - Samuel J. Stone (1839-1900)   ”Grace is the free favor of God, the undeserved bounty of the ever-gracious Creator against whom we have offended, the generous pardon, the infinite, spontaneous lovingkindness of the God who has been provoked and angered by our sin."God's grace proceeds exclusively through Jesus Christ, the Mediator. "All things come to us through Christ Jesus: he is the golden pipe of the conduit of eternal love, the window through which grace shines, the door by which it enters." — Charles Spurgeon (The Cross and Salvation, Bruce Demarest)    …It does not say, ‘Blessed are those who are persecuted because they are objectionable.' It does not say, ‘Blessed are those who are having a hard time in their Christian life because they are being difficult.' It does not say, ‘Blessed are those who are being persecuted as Christians because they are seriously lacking in wisdom and are really foolish and unwise in what they regard as being their testimony.' It is not that. There is no need for one to elaborate this, but so often one has known Christian people who are suffering mild persecution entirely because of their own folly, because of something either in themselves or in what they are doing. But the promise does not apply to such people. It is for righteousness' sake. Let us be very clear about that. We can bring endless suffering upon ourselves, and we can create difficulties for ourselves that are quite unnecessary because we have some rather foolish notion of witnessing and testifying or because, in a spirit of self-righteousness, we really do call it down on our own heads. We are often so foolish in these matters. We are slow to realize the difference between prejudice and principle and we are so slow to understand the difference between being offensive, in a natural sense, because of our particular makeup and temperament, and causing offense because we are righteous. - Martyn Lloyd-Jones   8 Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind. 9 Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing.  10 For “Whoever desires to love life
    and see good days,
let him keep his tongue from evil
    and his lips from speaking deceit; 11 let him turn away from evil and do good;
    let him seek peace and pursue it. 12 For the eyes of the Lord are on the righteous,
    and his ears are open to their prayer.
But the face of the Lord is against those who do evil.” 13 Now who is there to harm you if you are zealous for what is good? 14 But even if you should suffer for righteousness' sake, you will be blessed. Have no fear of them, nor be troubled, 15 but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, 16 having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. 17 For it is better to suffer for doing good, if that should be God's will, than for doing evil.” (1 Peter 3:8-17)  

All of what we hope for tomorrow, begins today. Joshua prepared Israel to cross the Jordan River. This was the second time they faced a barrier of water. First was the Red Sea after their exodus from Egypt. They miraculously crossed over with great joy, but they soon fell into bad habits. By the time Moses wrote the book of Deuteronomy, which was the last of his five books called the Pentateuch, he was very aware of Israel's failure after the Red Sea miracle. In that last book, Moses wrote about people focusing on God and doing His will "today" over 160 times. Looking back, I think Moses realized that the people's hope for tomorrow was not met with preparation today. After Moses died, God raised up Joshua. As Israeli faced their second barrier of water, the Jordan River, we find Joshua giving them instructions today, before crossing over the next day. Joshua said, “Sanctify yourselves, for tomorrow the Lord will do wonders among you.” (Joshua 3:5) God has prepared you for every challenge and opportunity in front of you. Today is your tomorrow because what you do today determines your success tomorrow.   God Bless and be encouraged! ~ Bryan Hudson, DMin

When pressure hits, it's tempting to walk away. But Hebrews 9 invites us to look deeper—into the hope of Jesus. In this episode, the Bible Savvy team unpacks how the imagery of the tabernacle points to Jesus as the ultimate fulfillment of the Old Testament system. It's a chapter rich with meaning, connecting the Pentateuch … Continue reading "Bible Savvy Podcast | S5 Episode 36: Hebrews 9"

Have a comment? Send us a text! (We read all of them but can't reply). Email us: Will@faithfulpoliticspodcast.comHow should we read the Old Testament today? In this episode, Faithful Politics dives deep with Dr. John H. Walton, a leading Old Testament scholar and professor emeritus at Wheaton College. With decades of research on ancient Near Eastern contexts, Walton discusses why understanding the cultural river of the Bible's original audience is crucial for accurate interpretation. From Genesis to the Pentateuch, he challenges us to rethink common assumptions about creation, divine community, and moral frameworks in the Hebrew Scriptures. Tune in as we explore how cultural backgrounds shape biblical authority and what it means to read the Old Testament as its ancient readers would have.Guest Bio:Dr. John H. Walton is a distinguished Old Testament scholar and professor emeritus at Wheaton College. He has authored numerous influential works, including "The Lost World of Genesis 1," "The Lost World of Adam and Eve," and "The Lost World of Scripture," which explore the Bible through its ancient Near Eastern context. Walton's work emphasizes understanding Scripture as its original audience would have, encouraging modern readers to grapple with its historical and cultural frameworks. Support the show

“Jesus really is worth it—and he's worth sticking with.” In this episode, the Bible Savvy team explores Hebrews 3 and its challenge to remain faithful and responsive to God's voice. They unpack the warning against hardened hearts, trace how this chapter echoes key stories from the Pentateuch, and reflect on what it means to follow … Continue reading "Bible Savvy Podcast | S5 Episode 35: Hebrews 3"

Monday, 12 May 2025   These twelve Jesus sent out and commanded them, saying: “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. Matthew 10:5   “These, the twelve, He sent – Jesus – having notified them, saying, ‘Into Gentiles' way, not you shall go. And into Samaritans' city, not you shall enter'” (CG).   In the previous verse, the list of the twelve named apostles was completed. Now, their mission to venture out to the harvest field begins with, “These, the twelve, He sent – Jesus.”   The contents until the end of this chapter can logically be divided into three sections, each ending with Jesus saying, “Assuredly, I say to you...” This occurs in verses 15, 23, & 42. It won't be until verse 11:1 that His words to the twelve will be complete.   This first section will give instructions concerning their travels through Israel during this first sending.   The second section anticipates a more permanent evangelization of Israel. This is indicated, for example, by comments such as them being “a testimony ... to the Gentiles.” Despite this note concerning the Gentiles, Jesus' words of that section still only refer to “the cities of Israel,” demonstrating the focused nature of the work.   The third section most heavily focuses on the benefits, costs, and consequences that will result from being in such an evangelistic ministry. Understanding this, He next says, “having notified them, saying, ‘Into Gentiles' way, not you shall go.”   Here is a new word, paraggelló. It signifies “to charge, or give a command that is fully authorized because it has gone through all the proper (necessary) channels” (HELPS Word Studies). In other words, Jesus is directing them, under His own authority, to take the steps necessary to meet His purposes.   As for the term “Gentile's way,” this means the places where Gentiles dwelt were to be avoided. Their ministry was to be to Israel alone. They were not to be distracted from this cause. The promises of God found from the time of Abraham on have focused on this line of people, meaning his son Isaac, and then Isaac's son Jacob.   From there, the twelve sons of Israel were considered one family under this promise. Therefore, the Messiah's work was to be directed to them first. So directed was this commission that Jesus continues with, “And into Samaritans' city, not you shall enter.”   These people, the Samarités, Samaritans, are introduced into the New Testament here. It signifies those who inhabited the region of Samaria, once the capital of the Northern Kingdom of Israel.   The Samaritans were partly of Jewish descent, but they were a mixture of other cultures and beliefs that had been brought into Israel after the Assyrian exile. They had their own Pentateuch, which follows the writings of Moses but which was modified to meet their own culture. That is believed to date back as far as 120 BC.   Due to their mixed status, the apostles were told to refrain from going to any such area. Only Israel was to be their focus at this time. This will only change for them after His resurrection and ascension.   Life application: The words of Jesus in this verse should clue people in concerning who Jesus' ministry was focused on during His earthly ministry. And yet, it is as common as spots on a leopard to cite verses from this chapter and elsewhere in the synoptic gospels and apply them to the people in the church age.   That is a hermeneutical error known as “taking a verse out of context.” Jesus has set the context for the ministry of the apostles. As noted, that will not change until after the resurrection when the scope of His ministry will go forth, according to Jesus' words, to “Jerusalem, and in all Judea and Samaria, and to the end of the earth.”   Jesus confirms this elsewhere, saying, “I was not sent except to the lost sheep of the house of Israel” (Matthew 15:24). Because of this, we are not to use Jesus' words to Israel, as recorded in the synoptic gospels, as direction for our lives and church conduct.   Rather, they are words informing us what occurred as Israel encountered their promised Messiah. Once He was rejected by them, only then did the ministry go out beyond Israel's border. Along with that, new directions were laid down for the people of the world. They are directions that have nothing to do with law observance.   Instead, they are words of grace and confidence in the hope of eternal life found in the full, final, finished, and forever work of Jesus Christ. With that complete, grace has come.   Lord God, may we remember the lesson concerning maintaining proper context when reading the Bible. In doing so, we will not be tossed about by every wind of doctrine that removes the notion of eternal security that we possess because of what Jesus has done. Help us to remember that grace is unmerited and that we should cling fast to it always. Amen.  

In this episode of Mortification of Spin, Carl and Todd are joined by their friend, Michael Morales, professor of biblical studies at Greenville Theological Seminary. Together, they discuss Michael's much-anticipated 2-volume commentary on the Book of Numbers, an often-overlooked by preachers and students of the Bible. According to Carl, "If Michael Morales writes it, you need to read it." Discussing its significance in the biblical narrative and its implications for understanding the covenant community, Morales shares insights on how the Book of Numbers serves as a foundation for ecclesiology and its connections to Christ and the church today.  The Torah really is the foundation of all of our theology. – Michael Morales Tune in for a rich conversation that aims to illuminate the depths of this vital text! Perhaps, like Todd, you'll renew your enthusiasm for this middle book of the Pentateuch after listening to their conversation.

From the days of Moses when God made a covenant through him with Israel to come and dwell in their midst, Israel has offered sacrifice to Yahweh their God. The detailed instructions for offering sacrifices and for the shrine centre built to receive them are found in the Pentateuch. Originally this shrine was portable, meant to be disassembled and reassembled throughout Israel's journeying. It was reassembled in Shiloh which then served as the liturgical and spiritual focal point of Israel's worship and the center of national unity. David moved the Ark into his new capital of Jerusalem, and his son Solomon built a (very immovable and permanent) Temple to house the Ark. Thereafter all the sacrifices to Yahweh (all the legitimately-sanctioned ones anyway) were offered in that Temple in Jerusalem.

Christian is joined once more by Joshua Noel of the Whole Church Podcast and Dummy for Theology Podcast to discuss Deuteronomy 13 and 14.Is the Pentateuch law, suggestion, or legal wisdom? What makes a false prophet false? How can they be false even if they produce magical miracles? How are we to treat false prophets? What makes something heresy? How do we obey the commandments of God? Why was it wrong to mourn like the Canaanites? How were the people of Israel holy? What makes food clean or unclean? What does it mean for a young goat to be cooked in its mother's milk? How much should we tithe? Are we still commanded to tithe?

Find a PDF with six images from Kevin Chen's Wonders From Your Law: Nexus Passages and the Promise of an Exegetical Intertextual Old Testament Theology here. Find Kevin Chen's Wonders From Your Law: Nexus Passages and the Promise of an Exegetical Intertextual Old Testament Theology  here. Find The Messianic Vision of the Pentateuch here. For resources connected to biblical theology visit handstotheplow.org and jasonderouchie.com. Click here to support the work of Hands to the Plow. 

What can we learn from the book of Numbers—and why does it still matter today? Dr. Michael Morales joins Pastor Clayton Keenon to explore leadership, community, and God's presence in this often-overlooked part of the Pentateuch. Jump into the Bible Savvy reading schedule at biblesavvy.com.

The Psalms are a collection of 150 Songs carefully placed inside 5 books of Psalms:  Book 1:1-41, Book 2:42-72, Book: 3:73-89, Book 4:90-106, Book 5:107-150.  The first three books are primarily lament Psalms.  Sadness, anger, and bewilderment are prayed out.  The final two books include two very angry Psalms, 109 and 137, but these books are dominated by Praise.  The final six Psalms thunder with the praise of the "I Am "God. The five books of Psalms are clearly intended as responsive speech to the five books of the Pentateuch, Genesis - Deuteronomy.  The Pentateuch is the story of "I am" calling Israel to be His crisis relief for the entire creation. The Psalms are prayed from the time of David, 1000 B.C., from inside the story the Hebrew scripture tells.  The Psalter was not collected into its current form until the 4th century B.C.  By then Israel had been in exile for two hundred years.  Yet the Israel of the 2nd Temple, 530 B.C. to 70, AD., is singing her faith in the rebuilt temple and those living outside Judea are singing inside synagogues throughout the Roman empire.  The Psalms were Jesus' prayer book and were prayed by the early church.  (Matt. 27:46, Col. 3:16, Eph. 5:19) We will pray and praise a representative collection of the Great Psalms of the Psalter -Psalms 1, 2, 3, 8, 16, 19, 22, 23, 42, 51, 73-74, 88-89, 90, 104-106, 109, 110, and 139.  We will pray out to the Lord God our emotions and struggles, but we will continue praying through from confusion, doubt, and anger to more clarity, trust, and peace.  We will be encouraged, rebuked, and discipled by the ancient Songs of Israel, Jesus, and our Church Fathers and Mothers. The "I Am," the Father of our Lord Jesus Christ, will bless us as we draw near to God together.  Come join us on the Way.

The Psalms are a collection of 150 Songs carefully placed inside 5 books of Psalms:  Book 1:1-41, Book 2:42-72, Book: 3:73-89, Book 4:90-106, Book 5:107-150.  The first three books are primarily lament Psalms.  Sadness, anger, and bewilderment are prayed out.  The final two books include two very angry Psalms, 109 and 137, but these books are dominated by Praise.  The final six Psalms thunder with the praise of the "I Am "God. The five books of Psalms are clearly intended as responsive speech to the five books of the Pentateuch, Genesis - Deuteronomy.  The Pentateuch is the story of "I am" calling Israel to be His crisis relief for the entire creation. The Psalms are prayed from the time of David, 1000 B.C., from inside the story the Hebrew scripture tells.  The Psalter was not collected into its current form until the 4th century B.C.  By then Israel had been in exile for two hundred years.  Yet the Israel of the 2nd Temple, 530 B.C. to 70, AD., is singing her faith in the rebuilt temple and those living outside Judea are singing inside synagogues throughout the Roman empire.  The Psalms were Jesus' prayer book and were prayed by the early church.  (Matt. 27:46, Col. 3:16, Eph. 5:19) We will pray and praise a representative collection of the Great Psalms of the Psalter -Psalms 1, 2, 3, 8, 16, 19, 22, 23, 42, 51, 73-74, 88-89, 90, 104-106, 109, 110, and 139.  We will pray out to the Lord God our emotions and struggles, but we will continue praying through from confusion, doubt, and anger to more clarity, trust, and peace.  We will be encouraged, rebuked, and discipled by the ancient Songs of Israel, Jesus, and our Church Fathers and Mothers. The "I Am," the Father of our Lord Jesus Christ, will bless us as we draw near to God together.  Come join us on the Way.

Timestamps· 00:41 – Intro· 03:50 – What Does the Lord of the Rings Have to DoWith the Atonement?· 6:08 – Leviticus in the Life of the Church· 07:55 – What's the Drama Going on in Leviticus?· 10:57 – Leviticus 16 at the Center of the Pentateuch?· 16:22 – The Cosmic Significance of the Day of Atonement· 20:23 – How Do We Fit ‘Particularity' Into this View?· 28:03 – The Architectural Eden and Where is God?· 31:05 – Metaphysical Categories and Analogical Language of God's Presence· 38:38 – Walking Through the Temple· 40:55 – Putting the Two Sacrifices of Leviticus 16 Together· 46:10 – Focusing on the Book of Hebrews· 52:18 – The Purpose of the Church Gathered· 55:50 – Final Meditations: What We Learn About Christ· 1:01:37 - Outro Resources to Click· ““You Carry the Fate of Us All, Little One”: The Cosmic Significance of Israel's Day of Atonement” – Nicholas G. Piotrowski· “One Spirit, One Body, One Temple: Paul's Corporate Temple Language in 1 Corinthians 6” – Nicholas G. Piotrowski· “The Day of Atonement” – Stephen Dempster· “Eden, the Temple, and the Church's Mission in the New Creation” – G.K. Beale· “The Final Temple” – Edmund Clowney· Subscribe to ITS' The World Upside Down Podcast Books to Read· Return from Exile and the Renewal of God's People (SSIBT) – Nicholas G. Piotrowski· Dominion and Dynasty: A Theology of the Hebrew Bible (NSBT) – Stephen G. Dempster· The Royal Priesthood and the Glory of God (SSIBT) – David Schrock· God Dwells Among Us: A Biblical Theology of the Temple (ESBT)  – G.K. Beale & Mitchell Kim· The City of God and the Goal of Creation (SSIBT) – T. Desmond Alexander· The Epic of Eden: A Christian Entry into the Old Testament – Sandra L. Richter· The Temple and the Church's Mission: A Biblical Theology of the Dwelling Place of God (NSBT) – G.K. Beale· Echoes of Exodus: Tracing a Biblical Motif – Bryan D. Estelle· Exodus Old and New: A Biblical Theology of Redemption (ESBT) - L. Michael Morales · The Letter to the Hebrews: A Commentary for Preaching, Teaching, and Bible Study – Jon C. Laansma

"Luke Volume II," often called "The Acts of the Apostles," completes the "Pentateuch of the New Testament." The traditional title of this book is, in some respects, a misnomer: it primarily deals with the "acts" of Peter and Paul. It really should be called "The Acts of the Holy Spirit." This review will explore the continuing mysteries of Hag Shavuot in Acts 2; the surprises in the history lesson Stephen gives the Sanhedrin in Acts 7; the controversies dealt with in the Council of Jerusalem in Acts 15; the seamanship details which permitted the discovery of the anchors cut loose in Acts 27, as well as the adventures of Paul and his companions during his missionary journeys. This study contains 16 hours of verse by verse teachings. Copyright © 06-10-2011 Recorded: 2011 Release date: 3 April 2025

"Luke Volume II," often called "The Acts of the Apostles," completes the "Pentateuch of the New Testament." The traditional title of this book is, in some respects, a misnomer: it primarily deals with the "acts" of Peter and Paul. It really should be called "The Acts of the Holy Spirit." This review will explore the continuing mysteries of Hag Shavuot in Acts 2; the surprises in the history lesson Stephen gives the Sanhedrin in Acts 7; the controversies dealt with in the Council of Jerusalem in Acts 15; the seamanship details which permitted the discovery of the anchors cut loose in Acts 27, as well as the adventures of Paul and his companions during his missionary journeys. This study contains 16 hours of verse by verse teachings. Copyright © 06-10-2011 Recorded: 2011

"Luke Volume II," often called "The Acts of the Apostles," completes the "Pentateuch of the New Testament." The traditional title of this book is, in some respects, a misnomer: it primarily deals with the "acts" of Peter and Paul. It really should be called "The Acts of the Holy Spirit." This review will explore the continuing mysteries of Hag Shavuot in Acts 2; the surprises in the history lesson Stephen gives the Sanhedrin in Acts 7; the controversies dealt with in the Council of Jerusalem in Acts 15; the seamanship details which permitted the discovery of the anchors cut loose in Acts 27, as well as the adventures of Paul and his companions during his missionary journeys. This study contains 16 hours of verse by verse teachings. Copyright © 06-10-2011 Recorded: 2011

"Luke Volume II," often called "The Acts of the Apostles," completes the "Pentateuch of the New Testament." The traditional title of this book is, in some respects, a misnomer: it primarily deals with the "acts" of Peter and Paul. It really should be called "The Acts of the Holy Spirit." This review will explore the continuing mysteries of Hag Shavuot in Acts 2; the surprises in the history lesson Stephen gives the Sanhedrin in Acts 7; the controversies dealt with in the Council of Jerusalem in Acts 15; the seamanship details which permitted the discovery of the anchors cut loose in Acts 27, as well as the adventures of Paul and his companions during his missionary journeys. This study contains 16 hours of verse by verse teachings. Copyright © 06-10-2011 Recorded: 2011

"Luke Volume II," often called "The Acts of the Apostles," completes the "Pentateuch of the New Testament." The traditional title of this book is, in some respects, a misnomer: it primarily deals with the "acts" of Peter and Paul. It really should be called "The Acts of the Holy Spirit." This review will explore the continuing mysteries of Hag Shavuot in Acts 2; the surprises in the history lesson Stephen gives the Sanhedrin in Acts 7; the controversies dealt with in the Council of Jerusalem in Acts 15; the seamanship details which permitted the discovery of the anchors cut loose in Acts 27, as well as the adventures of Paul and his companions during his missionary journeys. This study contains 16 hours of verse by verse teachings. Copyright © 06-10-2011 Recorded: 2011

"Luke Volume II," often called "The Acts of the Apostles," completes the "Pentateuch of the New Testament." The traditional title of this book is, in some respects, a misnomer: it primarily deals with the "acts" of Peter and Paul. It really should be called "The Acts of the Holy Spirit." This review will explore the continuing mysteries of Hag Shavuot in Acts 2; the surprises in the history lesson Stephen gives the Sanhedrin in Acts 7; the controversies dealt with in the Council of Jerusalem in Acts 15; the seamanship details which permitted the discovery of the anchors cut loose in Acts 27, as well as the adventures of Paul and his companions during his missionary journeys. This study contains 16 hours of verse by verse teachings. Copyright © 06-10-2011 Recorded: 2011

"Luke Volume II," often called "The Acts of the Apostles," completes the "Pentateuch of the New Testament." The traditional title of this book is, in some respects, a misnomer: it primarily deals with the "acts" of Peter and Paul. It really should be called "The Acts of the Holy Spirit." This review will explore the continuing mysteries of Hag Shavuot in Acts 2; the surprises in the history lesson Stephen gives the Sanhedrin in Acts 7; the controversies dealt with in the Council of Jerusalem in Acts 15; the seamanship details which permitted the discovery of the anchors cut loose in Acts 27, as well as the adventures of Paul and his companions during his missionary journeys. This study contains 16 hours of verse by verse teachings. Copyright © 06-10-2011 Recorded: 2011

"Luke Volume II," often called "The Acts of the Apostles," completes the "Pentateuch of the New Testament." The traditional title of this book is, in some respects, a misnomer: it primarily deals with the "acts" of Peter and Paul. It really should be called "The Acts of the Holy Spirit." This review will explore the continuing mysteries of Hag Shavuot in Acts 2; the surprises in the history lesson Stephen gives the Sanhedrin in Acts 7; the controversies dealt with in the Council of Jerusalem in Acts 15; the seamanship details which permitted the discovery of the anchors cut loose in Acts 27, as well as the adventures of Paul and his companions during his missionary journeys. This study contains 16 hours of verse by verse teachings. Copyright © 06-10-2011 Recorded: 2011

"Luke Volume II," often called "The Acts of the Apostles," completes the "Pentateuch of the New Testament." The traditional title of this book is, in some respects, a misnomer: it primarily deals with the "acts" of Peter and Paul. It really should be called "The Acts of the Holy Spirit." This review will explore the continuing mysteries of Hag Shavuot in Acts 2; the surprises in the history lesson Stephen gives the Sanhedrin in Acts 7; the controversies dealt with in the Council of Jerusalem in Acts 15; the seamanship details which permitted the discovery of the anchors cut loose in Acts 27, as well as the adventures of Paul and his companions during his missionary journeys. This study contains 16 hours of verse by verse teachings. Copyright © 06-10-2011 Recorded: 2011

"Luke Volume II," often called "The Acts of the Apostles," completes the "Pentateuch of the New Testament." The traditional title of this book is, in some respects, a misnomer: it primarily deals with the "acts" of Peter and Paul. It really should be called "The Acts of the Holy Spirit." This review will explore the continuing mysteries of Hag Shavuot in Acts 2; the surprises in the history lesson Stephen gives the Sanhedrin in Acts 7; the controversies dealt with in the Council of Jerusalem in Acts 15; the seamanship details which permitted the discovery of the anchors cut loose in Acts 27, as well as the adventures of Paul and his companions during his missionary journeys. This study contains 16 hours of verse by verse teachings. Copyright © 06-10-2011 Recorded: 2011

"Luke Volume II," often called "The Acts of the Apostles," completes the "Pentateuch of the New Testament." The traditional title of this book is, in some respects, a misnomer: it primarily deals with the "acts" of Peter and Paul. It really should be called "The Acts of the Holy Spirit." This review will explore the continuing mysteries of Hag Shavuot in Acts 2; the surprises in the history lesson Stephen gives the Sanhedrin in Acts 7; the controversies dealt with in the Council of Jerusalem in Acts 15; the seamanship details which permitted the discovery of the anchors cut loose in Acts 27, as well as the adventures of Paul and his companions during his missionary journeys. This study contains 16 hours of verse by verse teachings. Copyright © 06-10-2011 Recorded: 2011

"Luke Volume II," often called "The Acts of the Apostles," completes the "Pentateuch of the New Testament." The traditional title of this book is, in some respects, a misnomer: it primarily deals with the "acts" of Peter and Paul. It really should be called "The Acts of the Holy Spirit." This review will explore the continuing mysteries of Hag Shavuot in Acts 2; the surprises in the history lesson Stephen gives the Sanhedrin in Acts 7; the controversies dealt with in the Council of Jerusalem in Acts 15; the seamanship details which permitted the discovery of the anchors cut loose in Acts 27, as well as the adventures of Paul and his companions during his missionary journeys. This study contains 16 hours of verse by verse teachings. Copyright © 06-10-2011 Recorded: 2011

"Luke Volume II," often called "The Acts of the Apostles," completes the "Pentateuch of the New Testament." The traditional title of this book is, in some respects, a misnomer: it primarily deals with the "acts" of Peter and Paul. It really should be called "The Acts of the Holy Spirit." This review will explore the continuing mysteries of Hag Shavuot in Acts 2; the surprises in the history lesson Stephen gives the Sanhedrin in Acts 7; the controversies dealt with in the Council of Jerusalem in Acts 15; the seamanship details which permitted the discovery of the anchors cut loose in Acts 27, as well as the adventures of Paul and his companions during his missionary journeys. This study contains 16 hours of verse by verse teachings. Copyright © 06-10-2011 Recorded: 2011

"Luke Volume II," often called "The Acts of the Apostles," completes the "Pentateuch of the New Testament." The traditional title of this book is, in some respects, a misnomer: it primarily deals with the "acts" of Peter and Paul. It really should be called "The Acts of the Holy Spirit." This review will explore the continuing mysteries of Hag Shavuot in Acts 2; the surprises in the history lesson Stephen gives the Sanhedrin in Acts 7; the controversies dealt with in the Council of Jerusalem in Acts 15; the seamanship details which permitted the discovery of the anchors cut loose in Acts 27, as well as the adventures of Paul and his companions during his missionary journeys. This study contains 16 hours of verse by verse teachings. Copyright © 06-10-2011 Recorded: 2011

"Luke Volume II," often called "The Acts of the Apostles," completes the "Pentateuch of the New Testament." The traditional title of this book is, in some respects, a misnomer: it primarily deals with the "acts" of Peter and Paul. It really should be called "The Acts of the Holy Spirit." This review will explore the continuing mysteries of Hag Shavuot in Acts 2; the surprises in the history lesson Stephen gives the Sanhedrin in Acts 7; the controversies dealt with in the Council of Jerusalem in Acts 15; the seamanship details which permitted the discovery of the anchors cut loose in Acts 27, as well as the adventures of Paul and his companions during his missionary journeys. This study contains 16 hours of verse by verse teachings. Copyright © 06-10-2011 Recorded: 2011

"Luke Volume II," often called "The Acts of the Apostles," completes the "Pentateuch of the New Testament." The traditional title of this book is, in some respects, a misnomer: it primarily deals with the "acts" of Peter and Paul. It really should be called "The Acts of the Holy Spirit." This review will explore the continuing mysteries of Hag Shavuot in Acts 2; the surprises in the history lesson Stephen gives the Sanhedrin in Acts 7; the controversies dealt with in the Council of Jerusalem in Acts 15; the seamanship details which permitted the discovery of the anchors cut loose in Acts 27, as well as the adventures of Paul and his companions during his missionary journeys. This study contains 16 hours of verse by verse teachings. Copyright © 06-10-2011 Recorded: 2011

"Luke Volume II," often called "The Acts of the Apostles," completes the "Pentateuch of the New Testament." The traditional title of this book is, in some respects, a misnomer: it primarily deals with the "acts" of Peter and Paul. It really should be called "The Acts of the Holy Spirit." This review will explore the continuing mysteries of Hag Shavuot in Acts 2; the surprises in the history lesson Stephen gives the Sanhedrin in Acts 7; the controversies dealt with in the Council of Jerusalem in Acts 15; the seamanship details which permitted the discovery of the anchors cut loose in Acts 27, as well as the adventures of Paul and his companions during his missionary journeys. This study contains 16 hours of verse by verse teachings. Copyright © 06-10-2011 Recorded: 2011

"Luke Volume II," often called "The Acts of the Apostles," completes the "Pentateuch of the New Testament." The traditional title of this book is, in some respects, a misnomer: it primarily deals with the "acts" of Peter and Paul. It really should be called "The Acts of the Holy Spirit." This review will explore the continuing mysteries of Hag Shavuot in Acts 2; the surprises in the history lesson Stephen gives the Sanhedrin in Acts 7; the controversies dealt with in the Council of Jerusalem in Acts 15; the seamanship details which permitted the discovery of the anchors cut loose in Acts 27, as well as the adventures of Paul and his companions during his missionary journeys. This study contains 16 hours of verse by verse teachings. Copyright © 06-10-2011 Recorded: 2011

"Luke Volume II," often called "The Acts of the Apostles," completes the "Pentateuch of the New Testament." The traditional title of this book is, in some respects, a misnomer: it primarily deals with the "acts" of Peter and Paul. It really should be called "The Acts of the Holy Spirit." This review will explore the continuing mysteries of Hag Shavuot in Acts 2; the surprises in the history lesson Stephen gives the Sanhedrin in Acts 7; the controversies dealt with in the Council of Jerusalem in Acts 15; the seamanship details which permitted the discovery of the anchors cut loose in Acts 27, as well as the adventures of Paul and his companions during his missionary journeys. This study contains 16 hours of verse by verse teachings. Copyright © 06-10-2011 Recorded: 2011

"Luke Volume II," often called "The Acts of the Apostles," completes the "Pentateuch of the New Testament." The traditional title of this book is, in some respects, a misnomer: it primarily deals with the "acts" of Peter and Paul. It really should be called "The Acts of the Holy Spirit." This review will explore the continuing mysteries of Hag Shavuot in Acts 2; the surprises in the history lesson Stephen gives the Sanhedrin in Acts 7; the controversies dealt with in the Council of Jerusalem in Acts 15; the seamanship details which permitted the discovery of the anchors cut loose in Acts 27, as well as the adventures of Paul and his companions during his missionary journeys. This study contains 16 hours of verse by verse teachings. Copyright © 06-10-2011 Recorded: 2011