Podcasts about Septuagint

In this episode, JT and Josh discuss various themes including the importance of prayer and fasting, the humor of God, and insights from reading the Septuagint. They explore the nature of biblical covenants, the implications of the New Covenant, and the significance of understanding the end of the age. Additionally, they analyze the hidden messages in children's movies, emphasizing the need for discernment in media consumption. In this engaging conversation, Josh and JT explore a variety of themes ranging from financial systems and living trusts to the shifting identity of America. They delve into the deeper meanings behind classic films like 'It's a Wonderful Life' and discuss the integrity of products from Modern Roots Life. The conversation also touches on historical maps and the implications of judgment on landscapes, particularly in relation to Tartaria. The episode concludes with a personal note from Josh, asking for prayers as he prepares for surgery.Become a supporter of this podcast: https://www.spreaker.com/podcast/jt-s-mix-tape--6579902/support.Please support our sponsor Modern Roots Life: https://modernrootslife.com/?bg_ref=rVWsBoOfcFJESUS SAID THERE WOULD BE HATERS Shirts: https://jtfollowsjc.com/product-category/mens-shirts/WOMEN'S SHIRTS: https://jtfollowsjc.com/product-category/womens-shirts/

Today in History: In the year 246 BCE in Egypt, 72 Jewish scholars completed the Greek translation of the Torah for the Greek-Egyptian king Ptolemy II. The Greek Bible translation was later called the “Septuagint” which means ”seventy.”This week's portion is called VaYechi (He lived)TORAH PORTION: Genesis 47:28–48:9GOSPEL PORTION: Matthew 26:1–25What verse spoke to you most today and why?Did you learn something about God?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

Proverbs 18:17–21 reveals the necessity of discernment and the life-shaping force of the tongue. The first to present his case may seem right until another examines him, showing that wisdom listens before it judges. Casting lots can settle disputes when human judgment reaches its limits. A brother offended becomes harder to win than a fortified city—yet this verse reads very differently in the Septuagint, which speaks instead of help from a brother. In today's Morning Manna, Rick Wiles and Doc Burkhart explore this striking contrast between the KJV and the LXX, why the interpretations diverge, and what each tradition emphasizes. The study concludes with Proverbs 18:20–21, reminding listeners that every word we speak returns to feed us—either with life or with death. Teachers: Rick Wiles and Doc Burkhart You can partner with us by visiting FaithandValues.com, calling 1-888-519-4935, or by mail at PO Box 399 Vero Beach, FL 32961. MEGA FIRE reveals the ancient recurring cycles of war and economic collapse that have shaped history for 600 years. These patterns predict America is now entering its most dangerous period since World War II. Get your copy today! www.megafire.world Get high-quality emergency preparedness food today from American Reserves! www.AmericanReserves.com It's the Final Day! The day Jesus Christ bursts into our dimension of time, space, and matter. Now available in eBook and audio formats! Order Final Day from Amazon today! www.Amazon.com/Final-Day Apple users, you can download the audio version on Apple Books! www.books.apple.com/final-day Purchase the 4-part DVD set or start streaming Sacrificing Liberty today. www.Sacrificingliberty.com

www.jeffriddle.net

In this episode, Greg and Nathan continue in their series, Promised & Fulfilled, the hosts journey into one of the most iconic and debated prophecies in Scripture: Isaiah's promise of a virgin-born son called Immanuel—“God with us.” Greg and Nathan unpack the drama of Isaiah 7:14 against the backdrop of the Syro-Ephraimite crisis, where King Ahaz faced political panic and spiritual compromise. Into that moment, God offered a sign—a child whose birth would speak both judgment and hope. But how does this ancient promise connect to the quiet, miraculous arrival of Jesus in Bethlehem centuries later? Drawing from Isaiah 7:14 and Matthew 1:22–23, the episode explores: The historical setting of Ahaz and the looming threats of Syria and Israel The meaning of the Hebrew ‘almah and the Septuagint's use of parthenos (“virgin”) How Matthew reads Isaiah's words as ultimately fulfilled in Christ The rich theme of typology and the possibility of dual fulfillment—one child in Ahaz's day, another in the fullness of time Thoughtful, accessible, and rooted in Scripture, this episode invites listeners to behold the wonder of Immanuel—God with us—promised in prophecy and fulfilled at Christmas.

Jeremiah 33:1–16 (Listen) The Lord Promises Peace 33:1 The word of the LORD came to Jeremiah a second time, while he was still shut up in the court of the guard: 2 “Thus says the LORD who made the earth,1 the LORD who formed it to establish it—the LORD is his name: 3 Call to me and I will answer you, and will tell you great and hidden things that you have not known. 4 For thus says the LORD, the God of Israel, concerning the houses of this city and the houses of the kings of Judah that were torn down to make a defense against the siege mounds and against the sword: 5 They are coming in to fight against the Chaldeans and to fill them2 with the dead bodies of men whom I shall strike down in my anger and my wrath, for I have hidden my face from this city because of all their evil. 6 Behold, I will bring to it health and healing, and I will heal them and reveal to them abundance of prosperity and security. 7 I will restore the fortunes of Judah and the fortunes of Israel, and rebuild them as they were at first. 8 I will cleanse them from all the guilt of their sin against me, and I will forgive all the guilt of their sin and rebellion against me. 9 And this city3 shall be to me a name of joy, a praise and a glory before all the nations of the earth who shall hear of all the good that I do for them. They shall fear and tremble because of all the good and all the prosperity I provide for it. 10 “Thus says the LORD: In this place of which you say, ‘It is a waste without man or beast,' in the cities of Judah and the streets of Jerusalem that are desolate, without man or inhabitant or beast, there shall be heard again 11 the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voices of those who sing, as they bring thank offerings to the house of the LORD:   “‘Give thanks to the LORD of hosts,    for the LORD is good,    for his steadfast love endures forever!' For I will restore the fortunes of the land as at first, says the LORD. 12 “Thus says the LORD of hosts: In this place that is waste, without man or beast, and in all of its cities, there shall again be habitations of shepherds resting their flocks. 13 In the cities of the hill country, in the cities of the Shephelah, and in the cities of the Negeb, in the land of Benjamin, the places about Jerusalem, and in the cities of Judah, flocks shall again pass under the hands of the one who counts them, says the LORD. The Lord's Eternal Covenant with David 14 “Behold, the days are coming, declares the LORD, when I will fulfill the promise I made to the house of Israel and the house of Judah. 15 In those days and at that time I will cause a righteous Branch to spring up for David, and he shall execute justice and righteousness in the land. 16 In those days Judah will be saved, and Jerusalem will dwell securely. And this is the name by which it will be called: ‘The LORD is our righteousness.' Footnotes [1] 33:2 Septuagint; Hebrew it [2] 33:5 That is, the torn-down houses [3] 33:9 Hebrew And it (ESV)

St. Isaac speaks as one who knows the earthquake at the root of the soul where pride fractures us from God and humility alone builds a refuge strong enough to endure the storm. His words are not gentle suggestions for the religiously inclined. They are fire. They are rope flung into deep water. They are an indictment of every heart that waits for suffering to discover prayer for temptation to discover the need for mercy for collapse to remember God. “Before the war begins, seek after your ally.” This is the secret. The humbled man begins today when there is no battle when the sea is calm and the sky soft. He builds his ark plank by plank small obediences simple prayers hidden acts of self abasement not because the flood is visible but because he knows it is certain. This is the wisdom of the saints: that peace is the time for labor not repose. The iniquitous drown because they mock preparation. They call upon God after pride has stripped them of confidence. Their throat is tight when they pray because they never bent it before in the dust. Humility is the timber that keeps the soul afloat when the heavens split open. St. Isaac dares to tell us that a good heart weeps with joy in prayer. Not from sentimentality not from sorrow alone but from the unbearable nearness of God. Tears become proof that the heart has softened enough to feel Him. A proud heart however disciplined outwardly prays like a clenched fist. It asks but it does not need. It petitions but does not depend. A humble heart begs like a man drowning and this is why God hears him. “Voluntary and steadfast endurance of injustice purifies the heart.” Here the Saint wounds our sensibilities. He tells us that we cannot become like Christ unless we willingly stand beneath the blow and let it fall without retaliation without argument without self defense. Only those for whom the world has died can endure this with joy. For the world's children honor is oxygen. To be slandered or forgotten is death. But when the world is already a corpse to us when reputation comfort applause identity have all been buried then injustice becomes not humiliation but purification. Not defeat but ascent. This virtue is rare he says too rare to be found among one's own people one's familiar circles one's comfortable life. To learn it often requires exile the stripping away of all natural support so that only God remains. He alone becomes the witness of one's patience. He alone becomes consolation. He alone becomes vindication. And then comes the heart of St. Isaac's blow: “As grace accompanies humility so do painful incidents accompany pride.” Humility is the magnet of mercy. Pride is the invitation to destruction. God Himself turns His face toward the humble not in pity but in delight. Their nothingness is spacious enough for Him to enter. He fills emptiness not fullness. He pours glory into the vessel that has shattered self importance. But when pride rises like a tower God sends winds against it not to annihilate us but to collapse what we build against Him. The humble man does not seek honor for he knows what it costs the soul. He bows first greets first yields first. His greatness is hidden like an ember under ash but heaven sees it glowing. Divine honor chases him like a hound. It is the proud who chase praise and never catch it but the self emptying who flee honor and find it placed upon them by the hand of God. “Be contemptible in your own eyes and you will see the glory of God in yourself.” Not self hatred but truth. Not despair but sobriety. Not rejection of one's humanity but recognition that without God we have no light no love no breath. When we descend beneath ourselves God descends to meet us. When we stop defending our wounds He heals them. Humility is not psychological abasement but the unveiling of reality: only God is great and the one who knows this sees God everywhere even within his own nothingness. Blessed truly blessed is the man who seems worthless to others yet shines with virtue like an unseen star. Blessed the one whose knowledge is deep but whose speech is soft whose life is radiant yet whose posture is bowed. Such a soul is the image of Christ unadorned unnoticed unassuming yet bearing the weight of heaven within. The Saint concludes with a promise that burns like gold: The man who hungers and thirsts for God God will make drunk with His good things. Not the brilliant not the accomplished not the defended but the hungry. The emptied. The poor in spirit who have thrown themselves into the furnace of humility and come forth with nothing left to claim as their own. This is the narrow way. This is the ark built in silence. To bow lower is to rise. To lose all is to possess God. To become nothing is to become fire. May we learn to bend before the storm begins. May we kneel while grace is still soft. May we lay plank upon plank obedience upon prayer meekness upon hidden sacrifice until the ark is finished and the floods come and we are held aloft by humility into the very heart of God. --- Text of chat during the group: 00:02:30 Fr. Charbel Abernethy: Page 164 paragraph 29 00:03:03 Fr. Charbel Abernethy: philokaliaministries.org 00:11:37 Ben: Re: Orthodox Saints...if you look you'll often find that many of them are already liturgically venerated by the Eastern Catholic churches - I've even heard that St. Seraphim is actually commemorated by Russian Catholics. 00:12:08 Bob Čihák, AZ: P 164, para 29, at bottom of page 00:12:09 Ryan Ngeve: Reacted to "Re: Orthodox Saints.…" with ❤️ 00:14:16 David Swiderski, WI: We get those random at my job. AI platforms are trying to take IP and data. 00:15:09 Sam: Greetings from Australia and wishing you a happy thanksgiving

Adolph Hitler gets elected in Namibia again except he's black now.Talking about comics and the Hulk.Whatever you give attention to is what you create.An agregore of nonsense, the way to fight against it is to not care about it.Focus on the light, not the darkness.George Orwell, nothing ever changes, the meaning of genocide, using fancy words and foreign words in English.Yeshua, Christian hipsters and Judaizers.The Septuagint and Masoretic texts, the real name of Jesus.Prior to recording technology we have no idea how ancient languages actually sounded.It's okay to speak English, you can just say English words.Where is God? What if God is space? The Kingdom of Heaven is at hand.You cannot drive a nail into the sky.The metaphysics of prayers being answered.What was Lazarus like after he was brought back to life?LinksCindertip's Etsy StoreSupport the showMore Linkswww.MAPSOC.orgFollow Sumo on TwitterAlternate Current RadioSupport the Show!Subscribe to the Podcast on GumroadSubscribe to the Podcast on PatreonSubscribe to the Podcast on BuzzsproutBuy Us a Tibetan Herbal TeaSumo's SubstacksHoly is He Who WrestlesModern Pulp

www.jeffriddle.net

[Slide 1] Today, I'd like to do something a little different. Today I'll preach a message that has already been preached at least one time before. Although we aren't sure when this sermon was preached originally, I do know that it is over 300 years old. The original composer was Dr. Thomas Manton. I have preached a sermon from the past before. Why do I do this? For several reasons actually but the most important reason is that every time I've preached a message like this, it has been abundantly relevant to our time even though it is separated from us by centuries. This proves not the wisdom of the man, but the living nature of the Word of God and how it transcends through all generations. [Slide 2] But let me tell you a bit about Dr. Thomas Manton… Born in Somerset in 1620 from a long line of ministers. He was ordained by Bishop Hall at the age of nineteen. He served as a chaplain to the Lord Protector, Oliver Cromwell. Yet Manton was firmly opposed to the execution of Charles I, causing considerable offence by preaching against it before Parliament. Later he was instrumental in the restoration of Charles II and became a Royal Chaplain. But when offered the Deanery of Rochester he chose rather to suffer with his Puritan brethren in the Great Ejection of 1662. Preaching afterward in his own home he was imprisoned for his ministry. Manton died in 1677, after a lifetime of rich and practical biblical ministry. [Slide 3] The following sermon “Sermon LXX (70)” is included in Several Sermons upon Psalm 119, which contains 190 sermons and was his crowning achievement as a pastor. One quick note. I haven't abridged and translated very little of this sermon. Therefore, it is necessary for you to pay extra close attention as the language will be understandable – but challenging. Keep your eyes on the screen since the outline of the sermon will appear there. It should help you stay with me. But you must be extra attentive listeners today if you are to understand Dr. Manton's sermon. From this point on, all the words I say until the prayer at the end, will be Thomas Manton's Words with few alterations. [Slide 4] At midnight I will rise to give thanks unto thee, because of thy righteous judgments.—Ver. 62. In these words observe three things:— 1. David's holy employment, or the duty promised, giving thanks to God. 2. His earnestness and fervency, implied in the time mentioned, at midnight I will rise; rather interrupt his sleep and rest than God should want his praise. 3. The cause or matter of his thanksgiving, because of thy righteous judgments, whereby he meaneth the dispensations of his providence in delivering the godly and punishing the wicked according to his word… [Slide 5] [Which establishes 3 doctrines] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. Doct. 2. That, God's providence rightly considered, we shall in the worst times find much more cause to give thanks than to complain. Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise God and give thanks to his name, both in season and out of season. [Slide 6] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. This duty is often pressed upon us: Heb. 13:15, ‘Let us offer the sacrifice of praise continually, which is the fruit of our lips;' giving thanks unto his name. There are two words there used, praise and thanksgiving: generally taken, they are the same; strictly taken, thanksgiving differeth from praise. They agree that we use our voice in thanksgiving, as we do also in praise, for they are both said to be the fruit of our lips. What is in the prophet Hosea, chap. 14:2, ‘calves of our lips,' is in the Septuagint, ‘the fruit of our lips;' and they both agree that they are a sacrifice offered to our supreme benefactor, or that they belong to the thank-offerings of the gospel. But they differ in that thanksgiving belongeth to benefits bestowed on ourselves or others; but in relation to us, praise to any excellency whatsoever. Thanksgiving may be in word or deed; praise in words only. Well, then, thanksgiving is a sensible acknowledgment of favours received, or an expression of our sense of them, by word and work, to the praise of the bestower. The object of it is the works of God as beneficial unto us, or to those who are related to us, or in whose good or ill we are concerned. As public persons, as magistrates: 1 Tim. 2:1, 2, ‘I exhort, therefore, that, first of all, supplication, prayers, intercessions, and giving of thanks be made for all men; for kings, and for all that are in authority.' Pastors of the church: 2 Cor. 1:11, ‘You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf.' Or our kindred according to the flesh, or some bond of Christian duty: Rom. 12:15, ‘Rejoice with them that do rejoice.' Another place where this duty is enforced is Eph. 5:20, where we are bidden to ‘give thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;' where you see it is a duty of a universal and perpetual use, and one wherein the honour of God and Christ is much concerned. A third place is 1 Thes. 5:18, ‘In everything give thanks, for this is the will of God in Christ Jesus concerning you.' See what reason he urgeth; the express will of God requiring this worship at our hands. We are to obey by the insight of the will. God's will is the fundamental reason of our obedience in every commandment; but here is a direct charge, now God hath made known the wonders of his love in Christ. [Slide 7] I shall prove to you that this is a necessary duty, a profitable duty, a pleasant and delightful duty. [Slide 8] 1. The necessity of being much and often in thanksgiving will appear by these two considerations:— [1.] [Slide 9] Because God is continually beneficial to us, blessing and delivering his people every day, and by new mercies giveth us new matter of praise and thanksgiving: Ps. 68:19, ‘Blessed be the God of our salvation, who loadeth us daily with his benefits, Selah.' He hath continually favoured us and preserved us, and poured his benefits upon us. The mercies of every day make way for songs which may sweeten our rest in the night; and his giving us rest by night, and preserving us in our sleep, when we could not help ourselves, giveth us songs in the morning. And all the day long we find new matter of praise: our whole work is divided between receiving and acknowledging. [2.] [Slide 10] Some mercies are so general and beneficial that they should never be forgotten, but remembered before God every day. Such as redemption by Christ: Ps. 111:4, ‘He hath made his wonderful works to be remembered.' We must daily be blessing God for Jesus Christ: 2 Cor. 9:15, ‘Thanks be unto God for his unspeakable gift.' I understand it of his grace by Christ. We should ever be thus blessing and praising him; for the keeping of his great works in memory is the foundation of all love and service to God. 2. [Slide 11] It is a profitable duty. The usefulness of thanksgiving appeareth with respect to faith, love, and obedience. [1.] [Slide 12] With respect to faith. Faith and praise live and die together; if there be faith, there will be praise; and if there be praise, there will be faith. If faith, there will be praise, for faith is a bird that can sing in winter: Ps. 56:4, ‘In God will I praise his word, in God have I put my trust; I will not fear what flesh can do unto me;' and ver. 10, ‘In God I will praise his word, in the Lord I will praise his word.' His word is satisfaction enough to a gracious heart; if they have his word, they can praise him beforehand, for the grounds of hope before they have enjoyment. As Abraham, when he had not a foot in the land of Canaan, yet built an altar and offered sacrifices of thanksgiving, because of God's grant and the future possession in his posterity. Then, whether he punisheth or pitieth, we will praise him and glory in him. Faith entertaineth the promise before performance cometh, not only with confidence, but with delight and praise. The other part is, if praise, there will be faith; that is, supposing the praise real, for it raiseth our faith to expect the like again, having received so much grace already. All God's praises are the believer's advantage, the mercy is many times given as a pledge of more mercy. In many cases God will give gifts. If life, he will give food and bodily raiment. It holdeth good in spiritual things. If Christ, other things with Christ. One concession draweth another; if he spares me, he will feed me, clothe me. The attributes from whence the mercy cometh is the pillar of the believer's confidence and hope. If such a good, then a fit object of trust. If I have found him a God hearing prayer, ‘I will call upon him as long as I live,' Ps. 116:2. Praise doth but provide matter of trust, and represent God to us as a storehouse of all good things, and a sure foundation for dependence. [2.] [Slide 13] The great respect it hath to love. Praise and thanksgiving is an act of love, and then it cherisheth and feedeth love. It is an act of love to God, for if we love God we will praise him. Prayer is a work of necessity, but praise a mere work of duty and respect to God. We would exalt him more in our own hearts and in the hearts of others: Ps. 71:14, ‘I will hope continually, and will yet praise thee more and more.' We pray because we need God, and we praise him because we love him. Self-love will put us upon prayer, but the love of God upon praise and thanksgiving; then we return to give him the glory. Those that seek themselves will cry to him in their distress; but those that love God cannot endure that he should be without his due honour. In heaven, when other graces and duties cease, which belong to this imperfect state, as faith and repentance cease, yet love remaineth; and because love remaineth, praise remaineth, which is our great employment in the other world. So it feedeth and cherisheth love, for every benefit acknowledged is a new fuel to keep in the fire: Ps. 18:1, ‘I will love thee, O Lord, my strength;' Ps. 116:1, ‘I will love the Lord, who hath heard the voice of my supplications;' Deut. 30:20, ‘That thou mayest love the Lord, who is thy life, and the length of thy days.' The soul by praise is filled with a sense of the mercy and goodness of God, so that hereby he is made more amiable to us. [3.] [Slide 14] With respect to submission and obedience to his laws and providence. (1.) His laws. The greatest bond of duty upon the fallen creature is gratitude. Now grateful we cannot be without a sensible and explicit acknowledgment of his goodness to us: the more frequent and serious in that, the more doth our love constrain us to devote ourselves to God: Rom. 12:1, ‘I beseech you therefore, brethren, by the mercies of God, that you present yourselves a living sacrifice, holy, acceptable to God, which is your reasonable service.' To live to him: 2 Cor. 5:14, 15, ‘For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.' And therefore praise and thanksgiving is a greater help to the spiritual life than we are usually aware of; for, working in us a sense of God's love, and an actual remembrance of his benefits (as it will do if rightly performed), it doth make us shy of sin, more careful and solicitous to do his will. Shall we offend so good a God? God's love to us is a love of bounty; our love to God is a love of duty, when we grudge not to live in subjection to him: 1 John 5:3, ‘His commandments are not grievous.' (2.) Submission to his providence. There is a querulous and sour spirit which is natural to us, always repining and murmuring at God's dealing, and wasting and vexing our spirits in heartless complaints. Now, this fretting, quarrelling, impatient humour, which often showeth itself against God even in our prayers and supplications, is quelled by nothing so much as by being frequent in praises and thanksgivings: Job 1:21, ‘The Lord hath given, and the Lord hath taken away; blessed be the name of the Lord.' It is an act of holy prudence in the saints, when they are under any trouble, to strain themselves to the quite contrary duty of what temptations and corruptions would drive them unto. When the temptation is laid to make us murmur and swell at God's dealings, we should on the contrary bless and give thanks. And therefore the Psalmist doth so frequently sing praises in the saddest condition. There is no perfect defeating the temptation but by studying matter of praise, and to set seriously about the duty. So Job 2:10, ‘Shall we receive good at the hand of God, and shall we not receive evil?' Shall we receive so many proofs of the love of God, and quarrel at a few afflictions that come from the same hand, and rebel against his providence when he bringeth on some needful trouble for our trial and exercise? and having tasted so much of his bounty and love, repine and fret at every change of dealing, though it be useful to purge out our corruptions, and promote our communion with God? Surely nothing can be extremely evil that cometh from this good hand. As we receive good things cheerfully and contentedly, so must we receive evil things submissively and patiently. [Slide 15] 3. It is a most delightful work to remember the many thousand mercies God hath bestowed on the church, ourselves, and friends. To remember his gracious word and all the passages of his providence; is this burdensome to us? Ps. 147:1, ‘Praise ye the Lord, for it is pleasant;' and Ps. 135:3, ‘Sing praises unto his name, for it is pleasant.' Next to necessity, profit; next to profit, pleasure. No necessity so great as spiritual necessity, because our eternal well-being or ill-being dependeth on it; and beggary is nothing to being found naked in the great day. No profit so great as spiritual; that is not to be measured by the good things of this world, or a little pelf, or the great mammon, which so many worship; but some spiritual and divine benefit, which tendeth to make us spiritually better, more like God, more capable of communion with him: that is true profit, it is an increase of faith, love, and obedience. So for pleasure and delight; that which truly exhilarateth the soul, begets upon us a solid impression of God's love, that is the true pleasure. Carnal pleasures are unwholesome for you, like luscious fruits, which make you sick. Nothing is so hard of digestion as carnal pleasures. This feedeth the flesh, warreth against the soul; but this holy delight that resulteth from the serious remembrance of God, and setting forth his excellences and benefits, is safe and healthful, and doth cheer us but not hurt us. [Slide 16] Use. Oh, then, let us be oftener in praising and giving thanks to God! Can you receive so much, and beg so much, and never think of a return or any expression of gratitude? Is there such a being as God, have you all your supplies from him, and will you not take some time to acknowledge what he hath done for your souls? Either you must deny his being, and then you are atheists; or you must deny his providence, and then you are epicureans, next door to atheism; or you must deny such a duty as praise and thanksgiving, and then you are anti-scripturists, for the scripture everywhere calleth for it at our hands; or else, if you neglect this duty, you live in flat contradiction to what you profess to believe, and then you are practical atheists, and practical epicureans, and practical anti-scripturists; and so your condemnation will be the greater, because you own the truth but deny the practice. I beseech you, therefore, to be often alone with God, and that in a way of thanksgiving, to increase your love, faith, and obedience, and delight in God. Shall I use arguments to you? [Slide 17] 1. Have you received nothing from God? I put this question to you, because great is our unthankfulness, not only for common benefits, but also for special deliverances—the one not noted and observed, the other not improved. Humble persons will find matter of praise in very common benefits, but we forget even signal mercies. Therefore, I say, have you received nothing? Now, consider, is there no return due? You know the story, Luke 17:15–19, Christ healed ten lepers, and but one of them ‘returned and with a loud voice glorified God, and fell down at his feet giving thanks, and he was a Samaritan. And Jesus answering said, Were there not ten cleansed, but where are the nine? There are not found that returned to give glory to God, save this stranger. And he said unto him, Arise, go thy way; thy faith hath made thee whole.' All had received a like benefit, but one only returned, and he a Gentile and no Jew, to acknowledge the mercy. They were made whole by a miraculous providence, he was made whole by a more gracious dispensation: ‘Thy faith hath made thee whole;' he was dismissed with a special blessing. God scattereth his benefits upon all mankind, but how few own the supreme benefactor! Surely a sensible heart seeth always new occasions of praising God, and some old occasions that must always be remembered, always for life, and peace, and safety, and daily provision; and always for Christ, and the hopes of eternal life. Surely if we have the comfort, God should have the glory: Ps. 96:8, ‘Give unto the Lord the glory due unto his name, bring an offering, and come into his courts.' He that hath scattered his seed expecteth a crop from you. [Slide 18] 2. How disingenuous is it to be always craving, and never giving thanks! It is contrary to his directions in the word; for he showeth us there that all our prayers should be mingled with a thankful sense and acknowledgment of his mercies: Phil. 4:6, ‘In everything let your requests and supplications be made known with thanksgiving.' Do not come only in a complaining way: Col. 4:2, ‘Continue in prayer, and watch in the same with thanksgiving.' They are not holy requests unless we acknowledge what he hath done for us, as well as desire him to do more. Nothing more usual than to come in our necessities to seek help; but we do not return, when we have received help and relief, to give thanks. When our turn is served, we neglect God. Wants urge us more than blessings, our interest swayeth us more than duty. As a dog swalloweth every bit that is cast to him, and still looketh for more, we swallow whatever the bounty of God casteth out to us without thanks, and when we need again, we would have more, and though warm in petitions, yet cold, rare, infrequent in gratitude. It is not only against scripture, but against nature. Ethnics abhor the ungrateful, that were still receiving, but forgetting to give thanks. It is against justice to seek help of God, and when we have it to make no more mention of God than if we had it from ourselves. It is against truth; we make many promises in our affliction, but forget all when well at ease. [Slide 19] 3. God either takes away or blasts the mercies which we are not thankful for. Sometimes he taketh them from us: Hosea 2:8, 9, ‘I will take away my corn in the time thereof, and my wine in the season thereof, and I will recover my wool and flax.' Why? ‘She doth not know that I gave her corn, and wine, and oil, and gave her silver and gold.' Where his kindness is not taken notice of, nor his hand seen and acknowledged, he will take his benefits to himself again. We know not the value of mercies so much by their worth as by their want. God must set things at a distance to make us value them. If he take them not away, yet many times he blasts them as to their natural use: Mal. 2:2, ‘And if you will not hear, and if you will not lay it to heart to give glory to my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings; yea, I have cursed them already, because you do not lay it to heart.' The creature is a deaf-nut; when we come to crack it, we have not the natural blessing as to health, strength, and cheerfulness, or if food, yet not gladness of heart with it; or we have not the sanctified use, it is not a mercy that leadeth us to God. A thing is sanctified if it cometh from God and leadeth us to God: 1 Cor. 3:21–23, ‘All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, for you are Christ's, and Christ is God's.' You have a covenant right, a holy use. [Slide 20] 4. Bless him for favours received, and you shall have more. Thanksgiving is the kindly way of petitioning, and the more thankful for mercies, the more they are increased upon us. Vapours drawn up from the earth return in showers to the earth again. The sea poureth out its fulness into the rivers, and all rivers return to the sea from whence they came: Ps. 67:5, 6, ‘Let the people praise thee, O God; yea, let all the people praise thee: then shall the earth yield her increase, and God, even our own God, shall bless us.' It is not only true of outward increase, but of spiritual also: Col. 2:7, ‘Be ye rooted in the faith, and abound therein with thanksgiving.' If we give thanks for so much grace as we have already received, it is the way to increase our store. We thrive no more, get no more victory over our corruptions, because we do no more give thanks. [Slide 21] 5. When God's common mercies are well observed or well improved, it fits us for acts of more special kindness. In the story of the lepers—Luke 17:19, ‘Thy faith hath made thee whole,'—he met not only with a bodily cure, but a soul cure: Luke 16:11, ‘If, therefore, ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?' When we suspect a vessel leaketh, we try it with water before we fill it with wine. You are upon your trial; be thankful for less, God will give you more. [Slide 22] Means or directions:— [1.] Heighten all the mercies you have by all the circumstances necessary to be considered. By the nature and kind of them: spiritual eternal blessings first; the greatest mercies deserve greatest acknowledgment: Eph. 1:3, ‘Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ'—Christ's spirit, pardon of sins, heaven, the way of salvation known, accepted, and the things of the world as subordinate helps. Luke 10:20, ‘Notwithstanding in this rejoice not, that the spirits are subject to you, but rather rejoice because your names are written in heaven.' [Slide 23] Then consider your sense in the want of mercies; what high thoughts had you then of them? The mercies are the same when you have them and when you want them, only your apprehensions are greater. If affectionately begged they must be affectionately acknowledged, else you are a hypocrite either in the supplication or gratulation. [Slide 24] Consider the person giving, God, so high and glorious. A small remembrance from a great prince, no way obliged, no way needing me, to whom I can be no way profitable, a small kindness melts us, a gift of a few pounds, a little parcel of land. Do I court him and observe him? There is less reason why God should abase himself to look upon us or concern himself in us: Ps. 113:6, ‘He humbleth himself to behold the things that are in heaven and in the earth.' We have all things from him. [Slide 25] Consider the person receiving; so unworthy: Gen. 32:10, ‘I am not worthy of the least of all the mercies and of all the truth which thou hast showed unto thy servant;' 2 Sam. 7:18, ‘Who am I, O Lord God, and what is my house, that thou hast brought me hitherto?' [Slide 26] Consider the season; our greatest extremity is God's opportunity: Gen. 22:14, ‘In the mount of the Lord it shall be seen,' when the knife was at the throat of his son; 2 Cor. 1:9, 10, ‘We had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead, who delivered us from so great a death, and doth deliver; in whom we trust, that he will yet deliver us.' [Slide 27] Consider the end and fruit of his mercy; it is to manifest his special love to us, and engage our hearts to himself: Isa. 38:17, ‘Thou hast in love to my soul delivered it from the pit of corruption,' or ‘thou hast loved me from the grave;' otherwise God may give things in anger. [Slide 28] Consider the means by which he brought them about, when unlikely, unexpected in themselves, weak, insufficient. The greatest matters of providence hang many times upon small wires: a lie brought Joseph into prison, and a dream fetched him out, and he was advanced, and Jacob's family fed. Consider the number of his mercies: Ps. 139:17, ‘How precious also are thy thoughts unto me, O God! how great is the sum of them!' The many failings pardoned, comforts received, dangers prevented, deliverances granted. How he began with us before all time, conducted us in time, and hath been preparing for us a happiness which we shall enjoy when time shall be no more. [Slide 29] [2.] Satisfy yourselves with no praise and thanksgiving but what leaveth the impression of real effects upon the soul; for God is not flattered with empty praises and a little verbal commendation. There is a twofold praising of God—by expressive declaration or by objective impression. Now, neither expression nor impression must be excluded. Some platonical divines explode and scoff at the verbal praise more than becometh their reverence to the word of God: Ps. 50:23, ‘He that offereth praise glorifieth me.' But then the impression must be looked after too, that we be like that God whom we commend and extol, that we depend on him more, love him more fervently, serve him more cheerfully. [Slide 30] Doct. 2. That God's providence rightly considered, we shall find in the worst times much more cause to give thanks than to complain. I observe this because David was now under affliction. He had in the former verse complained that ‘the bands of the wicked had robbed him,' yet even then would he give thanks to God. [Slide 31] 1. Observe here, the matter of his thanksgiving was God's providence according to his word, seen in executing threatenings on the wicked, and performing his promises to the godly. God's word is one of the chiefest benefits bestowed on man, and therefore should be a subject of our praises. Now, when this is verified in his providence, and we see a faithful performance of those things in mercy to his servants, and in justice to his enemies, and the benefits and advantages of his law to them that are obedient, and the just punishment of the disobedient, and can discern not only a vein of righteousness but of truth in all God's dealings, this is a double benefit, which must be taken notice of, and acknowledged to God's praise. O Christians! how sweet is it to read his works by the light of the sanctuary, and to learn the interpretation of his providence from his Spirit by his word: Ps. 73:17, ‘I went into the sanctuary of God, then understood I their end;' by consulting the scriptures he see the end and close of them that walk not according to God's direction: his word and works do mutually explain one another. The sanctuary is the place where God's people meet, where his word is taught, where we may have satisfaction concerning all his dealings. [Slide 32] 2. That when any divine dispensation goeth against our affections, yea, our prayers and expectations, yet even then can faith bring meat out of the eater, and find many occasions of praise and thanksgiving to God; for nothing falleth out so against but we may see the hand of God in it working for good. [Slide 33] [1.] Though we have not the blessing we seek and pray for, yet we give thanks because God hath been sometimes entreated, he hath showed himself a God hearing prayer, and is only delaying now until a more fit time wherein he may give us that which is sought: Ps. 43:5, ‘Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God.' Now we are mourning, but he is our God, and we are not left without hope of a blessed issue. God, that hath been gracious, will be gracious again. He is our gracious father when we are under his sharpest corrections, a father when he striketh or frowneth; therefore we are not without hope that he will give us opportunities again of glorifying his name. [Slide 34] [2.] We bless God for continuing so long the mercies which he hath taken from us. Former experiences must not be forgotten: ‘Ebenezer, hitherto the Lord hath helped us.' If he shall afflict us afterward, yet ‘hitherto he hath helped us,' 1 Sam. 7:12. If he take away life, it is a mercy that he spared it so long for his own service and glory; if liberty, that we had such a time of rest and intermission. [Slide 35] [3.] God is yet worthy of praise and thanksgiving for choicer mercies yet continued, notwithstanding all the afflictions laid upon us. That we have his Spirit supporting us under our trials, and enabling us to bear them: 1 Peter 4:13, 14, ‘Rejoice, inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy. For if ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth on you.' And that we have any peace of conscience: Rom. 5:1, ‘Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.' That the hope of eternal life is not diminished but increased by our afflictions: Rom. 5:4, 5, ‘We glory in tribulation, knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed: because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.' That many of our natural comforts are yet left, and God will supply us by ways best known to himself. [Slide 36] [4.] That evils and afflictions which light upon us for the gospel's sake, or righteousness' sake, and Christ's name's sake, are to be reckoned among our privileges, and deserve praise rather than complaint: Phil. 1:29, ‘To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.' If it be a gift, it is matter of praise. [Slide 37] [5.] Take these evils in the worst notion, they are less than we have deserved: Ezra 9:13, ‘And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve.' Babylon is not hell, and still that should be acknowledged. [Slide 38] [6.] That no evil hath befallen us but such as God can bring good out of them: Rom. 8:28, ‘All things shall work together for good to them that love God.' All things that befall a Christian are either good, or shall turn to good; either to good natural: Gen. 50:20, ‘Ye thought evil, but God meant it for good;' or good spiritual: Ps. 119:75, ‘I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me;' or good eternal: 2 Cor. 4:17, ‘For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.' [Slide 39] Use 1. For information, that God's righteous judgments are matter of praise and thanksgiving. An angel is brought in speaking, Rev. 16:5, ‘Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.' Indeed, the formal object of thanksgiving and praise is some benefit: Ps. 135:3, ‘Praise the Lord, for the Lord is good.' We praise God for his judgments, because they are just and right; we praise God for his mercies, not only because they are just and equal, but comfortable and beneficial to us, and so a double ground of thanksgiving. Use 2. For reproof, that we make more noise of a little trouble than we do of a thousand benefits that remain with us. We fret and complain and manifest the impatiency of the flesh; like a great machine or carriage, if one pin be out of order, all stoppeth, or one member hurt, though all the rest of the body be sound; or as Haman, the favours of a great king, pleasures of a luxurious court, all this availeth him nothing as long as Mordecai was in the gate; notwithstanding his riches, honours, multitude of children, great offices, this damped all his joy: Mal. 1:2, ‘I have loved you, saith the Lord; yet ye say, Wherein hast thou loved us?' Oh! let us check this complaining spirit; let us consider what is left, not what God hath taken away; what we may or shall have, not what we now want; what God is, and will be to his people, though we see little or nothing in the creature. [Slide 40] Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise and give thanks. [Slide 41] 1. It is certain that our whole life should be a real expression of thankfulness to God. The life of a Christian is a life of love and praise, a hymn to God: 1 Peter 2:9, ‘But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.' Christianity is a confession; the visible acting of godliness is a part of this confession; we are all saved as confessors or martyrs. Now the confession is made both in word and deed. [Slide 42] 2. There are special occasions of thanksgiving and praise to God, as the apostle bids Timothy preach: 2 Tim. 4:2, ‘in season, out of season,' meaning thereby that he should not only take ordinary occasions, but extraordinary; he should make an opportunity where he found none. So we should press Christians to praise God not only in solemn duties, when the saints meet together to praise, but extraordinarily redeem time for this blessed work; yea, interrupt our lawful sleep and repose, to find frequent vacancies for so necessary a duty as the lauding and magnifying of God's mercy. [Slide 43] 3. As for rising up at midnight, we can neither enforce it as a duty upon you, nor yet can we condemn it. It was an act of heroical zeal in David, who employed his time waking to the honour of God, which others spent in sleeping; and we read that Paul and Silas ‘sang praises at midnight,', though then in the stocks, and they had been scourged the day before. And it is said, Job 35:10, ‘None saith, Where is God my maker, who giveth songs in the night?' that is, giveth matter of praise if we wake in the night. And David saith elsewhere, Ps. 42:8, ‘The Lord will command his loving-kindness in the day-time, and in the night his song shall be with me;' day and night he would be filled with a sense of God's love, and with songs of praise. Therefore we cannot condemn this, but must highly commend it. Let men praise God at any time, and the more they deny themselves to do it, the more commendable is the action; yet we cannot enforce it upon you as a necessary duty, as the Papists build their nocturnal devotions upon it. That which we disapprove in them is, that those hours instituted by men they make necessary; that they direct their prayers to saints and angels which should only be to God, that they might mingle them with superstitious ceremonies and, observances; that they pray and sing in an unknown tongue without devotion, appropriating it to a certain sort of men, to clerks for their gain, with an opinion of merit. [Slide 44] 4. Though we cannot enforce the particular observance upon you, yet there are many notable lessons to be drawn from David's practice. [1.] The ardency of his devotion, or his earnest desire to praise God, ‘at midnight;' then, when sleep doth most invade us, then he would rise up. His heart was so set upon the praising of God, and the sense of his righteous providence did so affect him, and urge him, or excite him to this duty, that he would not only employ himself in this work in the day-time, and so show his love to God, but he would rise out of his bed to worship God and celebrate his praise. That which hindereth the sleep of ordinary men is either the cares of this world, the impatient resentment of injuries, or the sting of an evil conscience: these keep others waking, but David was awaked by a desire to praise God; no hour is unseasonable to a gracious heart; he is expressing his affection to God when others take their rest. Thus we read of our Lord Christ, that he spent whole nights in prayer. It is said of the glorified saints in heaven, that they praise God continually: Rev. 7:17, ‘They are before the throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall dwell among them.' Now, holy men, though much hindered by their bodily necessities, yet they will come as near as present frailty will permit; we oftentimes begin the day with some fervency of prayer and praise, but we faint in evening. [2.] His sincerity, seen in his secrecy. David would profess his faith in God when he had no witness by him, at midnight, then no hazard of ostentation. It was a secret cheerfulness and delighting in God when alone; he could have no respect to the applause of men, but only to approve himself to God who seeth in secret. See Christ's direction, Mat. 6:6, ‘But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly;' his own practice: Mark 1:35, ‘Rising early in the morning, he went into a desert to pray.' Both time and place implied secrecy. [3.] We learn hence the preciousness of time. It was so to David. See how he spendeth the time of his life. We read of David, when he lay down at night, he ‘watered his couch with his tears,' after the examination of his heart; at midnight he rose to give thanks; in the morning he prevented the morning-watches, seven times a-day praising God, morning, noon, night. These are all acts of eminent piety. We should not content ourselves with so much grace as will merely serve to save us. Alas! we have much idle time hanging upon our hands; if we would give that to God it were well. [4.] The value of godly exercises above our natural refreshings; the word is sweeter than appointed food: Job 23:12, ‘I have esteemed the words of his mouth more than my necessary food.' David preferreth his praises of God before his sleep and rest in the night. Surely this should shame us for our sensuality. We can dispense with other things for our vain pleasures; we have done as much for sin, for vain sports, broken our rest for sin. Some monsters of mankind turn night into day, and day into night for their drunkenness, gaming, vain sports, &c., and shall we not deny ourselves for God? [5.] The reverence to be used in secret adoration. David did not only raise up his spirits to praise God, but rise up out of his bed to bow the knee to him. Secret duties should be performed with some solemnity, not slubbered over. Praise, a special act of adoration, requireth the worship of body and soul. [Slide 45 (end)] Use. Let David's example condemn our backwardness and sluggishness, who will not take those occasions which offer themselves. Mark, he gave thanks when we fret; at midnight he rose to do it with the more secrecy and fervency; this not to pray only, but to give thanks.

[Slide 1] Today, I'd like to do something a little different. Today I'll preach a message that has already been preached at least one time before. Although we aren't sure when this sermon was preached originally, I do know that it is over 300 years old. The original composer was Dr. Thomas Manton. I have preached a sermon from the past before. Why do I do this? For several reasons actually but the most important reason is that every time I've preached a message like this, it has been abundantly relevant to our time even though it is separated from us by centuries. This proves not the wisdom of the man, but the living nature of the Word of God and how it transcends through all generations. [Slide 2] But let me tell you a bit about Dr. Thomas Manton… Born in Somerset in 1620 from a long line of ministers. He was ordained by Bishop Hall at the age of nineteen. He served as a chaplain to the Lord Protector, Oliver Cromwell. Yet Manton was firmly opposed to the execution of Charles I, causing considerable offence by preaching against it before Parliament. Later he was instrumental in the restoration of Charles II and became a Royal Chaplain. But when offered the Deanery of Rochester he chose rather to suffer with his Puritan brethren in the Great Ejection of 1662. Preaching afterward in his own home he was imprisoned for his ministry. Manton died in 1677, after a lifetime of rich and practical biblical ministry. [Slide 3] The following sermon “Sermon LXX (70)” is included in Several Sermons upon Psalm 119, which contains 190 sermons and was his crowning achievement as a pastor. One quick note. I haven't abridged and translated very little of this sermon. Therefore, it is necessary for you to pay extra close attention as the language will be understandable – but challenging. Keep your eyes on the screen since the outline of the sermon will appear there. It should help you stay with me. But you must be extra attentive listeners today if you are to understand Dr. Manton's sermon. From this point on, all the words I say until the prayer at the end, will be Thomas Manton's Words with few alterations. [Slide 4] At midnight I will rise to give thanks unto thee, because of thy righteous judgments.—Ver. 62. In these words observe three things:— 1. David's holy employment, or the duty promised, giving thanks to God. 2. His earnestness and fervency, implied in the time mentioned, at midnight I will rise; rather interrupt his sleep and rest than God should want his praise. 3. The cause or matter of his thanksgiving, because of thy righteous judgments, whereby he meaneth the dispensations of his providence in delivering the godly and punishing the wicked according to his word… [Slide 5] [Which establishes 3 doctrines] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. Doct. 2. That, God's providence rightly considered, we shall in the worst times find much more cause to give thanks than to complain. Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise God and give thanks to his name, both in season and out of season. [Slide 6] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. This duty is often pressed upon us: Heb. 13:15, ‘Let us offer the sacrifice of praise continually, which is the fruit of our lips;' giving thanks unto his name. There are two words there used, praise and thanksgiving: generally taken, they are the same; strictly taken, thanksgiving differeth from praise. They agree that we use our voice in thanksgiving, as we do also in praise, for they are both said to be the fruit of our lips. What is in the prophet Hosea, chap. 14:2, ‘calves of our lips,' is in the Septuagint, ‘the fruit of our lips;' and they both agree that they are a sacrifice offered to our supreme benefactor, or that they belong to the thank-offerings of the gospel. But they differ in that thanksgiving belongeth to benefits bestowed on ourselves or others; but in relation to us, praise to any excellency whatsoever. Thanksgiving may be in word or deed; praise in words only. Well, then, thanksgiving is a sensible acknowledgment of favours received, or an expression of our sense of them, by word and work, to the praise of the bestower. The object of it is the works of God as beneficial unto us, or to those who are related to us, or in whose good or ill we are concerned. As public persons, as magistrates: 1 Tim. 2:1, 2, ‘I exhort, therefore, that, first of all, supplication, prayers, intercessions, and giving of thanks be made for all men; for kings, and for all that are in authority.' Pastors of the church: 2 Cor. 1:11, ‘You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf.' Or our kindred according to the flesh, or some bond of Christian duty: Rom. 12:15, ‘Rejoice with them that do rejoice.' Another place where this duty is enforced is Eph. 5:20, where we are bidden to ‘give thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;' where you see it is a duty of a universal and perpetual use, and one wherein the honour of God and Christ is much concerned. A third place is 1 Thes. 5:18, ‘In everything give thanks, for this is the will of God in Christ Jesus concerning you.' See what reason he urgeth; the express will of God requiring this worship at our hands. We are to obey by the insight of the will. God's will is the fundamental reason of our obedience in every commandment; but here is a direct charge, now God hath made known the wonders of his love in Christ. [Slide 7] I shall prove to you that this is a necessary duty, a profitable duty, a pleasant and delightful duty. [Slide 8] 1. The necessity of being much and often in thanksgiving will appear by these two considerations:— [1.] [Slide 9] Because God is continually beneficial to us, blessing and delivering his people every day, and by new mercies giveth us new matter of praise and thanksgiving: Ps. 68:19, ‘Blessed be the God of our salvation, who loadeth us daily with his benefits, Selah.' He hath continually favoured us and preserved us, and poured his benefits upon us. The mercies of every day make way for songs which may sweeten our rest in the night; and his giving us rest by night, and preserving us in our sleep, when we could not help ourselves, giveth us songs in the morning. And all the day long we find new matter of praise: our whole work is divided between receiving and acknowledging. [2.] [Slide 10] Some mercies are so general and beneficial that they should never be forgotten, but remembered before God every day. Such as redemption by Christ: Ps. 111:4, ‘He hath made his wonderful works to be remembered.' We must daily be blessing God for Jesus Christ: 2 Cor. 9:15, ‘Thanks be unto God for his unspeakable gift.' I understand it of his grace by Christ. We should ever be thus blessing and praising him; for the keeping of his great works in memory is the foundation of all love and service to God. 2. [Slide 11] It is a profitable duty. The usefulness of thanksgiving appeareth with respect to faith, love, and obedience. [1.] [Slide 12] With respect to faith. Faith and praise live and die together; if there be faith, there will be praise; and if there be praise, there will be faith. If faith, there will be praise, for faith is a bird that can sing in winter: Ps. 56:4, ‘In God will I praise his word, in God have I put my trust; I will not fear what flesh can do unto me;' and ver. 10, ‘In God I will praise his word, in the Lord I will praise his word.' His word is satisfaction enough to a gracious heart; if they have his word, they can praise him beforehand, for the grounds of hope before they have enjoyment. As Abraham, when he had not a foot in the land of Canaan, yet built an altar and offered sacrifices of thanksgiving, because of God's grant and the future possession in his posterity. Then, whether he punisheth or pitieth, we will praise him and glory in him. Faith entertaineth the promise before performance cometh, not only with confidence, but with delight and praise. The other part is, if praise, there will be faith; that is, supposing the praise real, for it raiseth our faith to expect the like again, having received so much grace already. All God's praises are the believer's advantage, the mercy is many times given as a pledge of more mercy. In many cases God will give gifts. If life, he will give food and bodily raiment. It holdeth good in spiritual things. If Christ, other things with Christ. One concession draweth another; if he spares me, he will feed me, clothe me. The attributes from whence the mercy cometh is the pillar of the believer's confidence and hope. If such a good, then a fit object of trust. If I have found him a God hearing prayer, ‘I will call upon him as long as I live,' Ps. 116:2. Praise doth but provide matter of trust, and represent God to us as a storehouse of all good things, and a sure foundation for dependence. [2.] [Slide 13] The great respect it hath to love. Praise and thanksgiving is an act of love, and then it cherisheth and feedeth love. It is an act of love to God, for if we love God we will praise him. Prayer is a work of necessity, but praise a mere work of duty and respect to God. We would exalt him more in our own hearts and in the hearts of others: Ps. 71:14, ‘I will hope continually, and will yet praise thee more and more.' We pray because we need God, and we praise him because we love him. Self-love will put us upon prayer, but the love of God upon praise and thanksgiving; then we return to give him the glory. Those that seek themselves will cry to him in their distress; but those that love God cannot endure that he should be without his due honour. In heaven, when other graces and duties cease, which belong to this imperfect state, as faith and repentance cease, yet love remaineth; and because love remaineth, praise remaineth, which is our great employment in the other world. So it feedeth and cherisheth love, for every benefit acknowledged is a new fuel to keep in the fire: Ps. 18:1, ‘I will love thee, O Lord, my strength;' Ps. 116:1, ‘I will love the Lord, who hath heard the voice of my supplications;' Deut. 30:20, ‘That thou mayest love the Lord, who is thy life, and the length of thy days.' The soul by praise is filled with a sense of the mercy and goodness of God, so that hereby he is made more amiable to us. [3.] [Slide 14] With respect to submission and obedience to his laws and providence. (1.) His laws. The greatest bond of duty upon the fallen creature is gratitude. Now grateful we cannot be without a sensible and explicit acknowledgment of his goodness to us: the more frequent and serious in that, the more doth our love constrain us to devote ourselves to God: Rom. 12:1, ‘I beseech you therefore, brethren, by the mercies of God, that you present yourselves a living sacrifice, holy, acceptable to God, which is your reasonable service.' To live to him: 2 Cor. 5:14, 15, ‘For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.' And therefore praise and thanksgiving is a greater help to the spiritual life than we are usually aware of; for, working in us a sense of God's love, and an actual remembrance of his benefits (as it will do if rightly performed), it doth make us shy of sin, more careful and solicitous to do his will. Shall we offend so good a God? God's love to us is a love of bounty; our love to God is a love of duty, when we grudge not to live in subjection to him: 1 John 5:3, ‘His commandments are not grievous.' (2.) Submission to his providence. There is a querulous and sour spirit which is natural to us, always repining and murmuring at God's dealing, and wasting and vexing our spirits in heartless complaints. Now, this fretting, quarrelling, impatient humour, which often showeth itself against God even in our prayers and supplications, is quelled by nothing so much as by being frequent in praises and thanksgivings: Job 1:21, ‘The Lord hath given, and the Lord hath taken away; blessed be the name of the Lord.' It is an act of holy prudence in the saints, when they are under any trouble, to strain themselves to the quite contrary duty of what temptations and corruptions would drive them unto. When the temptation is laid to make us murmur and swell at God's dealings, we should on the contrary bless and give thanks. And therefore the Psalmist doth so frequently sing praises in the saddest condition. There is no perfect defeating the temptation but by studying matter of praise, and to set seriously about the duty. So Job 2:10, ‘Shall we receive good at the hand of God, and shall we not receive evil?' Shall we receive so many proofs of the love of God, and quarrel at a few afflictions that come from the same hand, and rebel against his providence when he bringeth on some needful trouble for our trial and exercise? and having tasted so much of his bounty and love, repine and fret at every change of dealing, though it be useful to purge out our corruptions, and promote our communion with God? Surely nothing can be extremely evil that cometh from this good hand. As we receive good things cheerfully and contentedly, so must we receive evil things submissively and patiently. [Slide 15] 3. It is a most delightful work to remember the many thousand mercies God hath bestowed on the church, ourselves, and friends. To remember his gracious word and all the passages of his providence; is this burdensome to us? Ps. 147:1, ‘Praise ye the Lord, for it is pleasant;' and Ps. 135:3, ‘Sing praises unto his name, for it is pleasant.' Next to necessity, profit; next to profit, pleasure. No necessity so great as spiritual necessity, because our eternal well-being or ill-being dependeth on it; and beggary is nothing to being found naked in the great day. No profit so great as spiritual; that is not to be measured by the good things of this world, or a little pelf, or the great mammon, which so many worship; but some spiritual and divine benefit, which tendeth to make us spiritually better, more like God, more capable of communion with him: that is true profit, it is an increase of faith, love, and obedience. So for pleasure and delight; that which truly exhilarateth the soul, begets upon us a solid impression of God's love, that is the true pleasure. Carnal pleasures are unwholesome for you, like luscious fruits, which make you sick. Nothing is so hard of digestion as carnal pleasures. This feedeth the flesh, warreth against the soul; but this holy delight that resulteth from the serious remembrance of God, and setting forth his excellences and benefits, is safe and healthful, and doth cheer us but not hurt us. [Slide 16] Use. Oh, then, let us be oftener in praising and giving thanks to God! Can you receive so much, and beg so much, and never think of a return or any expression of gratitude? Is there such a being as God, have you all your supplies from him, and will you not take some time to acknowledge what he hath done for your souls? Either you must deny his being, and then you are atheists; or you must deny his providence, and then you are epicureans, next door to atheism; or you must deny such a duty as praise and thanksgiving, and then you are anti-scripturists, for the scripture everywhere calleth for it at our hands; or else, if you neglect this duty, you live in flat contradiction to what you profess to believe, and then you are practical atheists, and practical epicureans, and practical anti-scripturists; and so your condemnation will be the greater, because you own the truth but deny the practice. I beseech you, therefore, to be often alone with God, and that in a way of thanksgiving, to increase your love, faith, and obedience, and delight in God. Shall I use arguments to you? [Slide 17] 1. Have you received nothing from God? I put this question to you, because great is our unthankfulness, not only for common benefits, but also for special deliverances—the one not noted and observed, the other not improved. Humble persons will find matter of praise in very common benefits, but we forget even signal mercies. Therefore, I say, have you received nothing? Now, consider, is there no return due? You know the story, Luke 17:15–19, Christ healed ten lepers, and but one of them ‘returned and with a loud voice glorified God, and fell down at his feet giving thanks, and he was a Samaritan. And Jesus answering said, Were there not ten cleansed, but where are the nine? There are not found that returned to give glory to God, save this stranger. And he said unto him, Arise, go thy way; thy faith hath made thee whole.' All had received a like benefit, but one only returned, and he a Gentile and no Jew, to acknowledge the mercy. They were made whole by a miraculous providence, he was made whole by a more gracious dispensation: ‘Thy faith hath made thee whole;' he was dismissed with a special blessing. God scattereth his benefits upon all mankind, but how few own the supreme benefactor! Surely a sensible heart seeth always new occasions of praising God, and some old occasions that must always be remembered, always for life, and peace, and safety, and daily provision; and always for Christ, and the hopes of eternal life. Surely if we have the comfort, God should have the glory: Ps. 96:8, ‘Give unto the Lord the glory due unto his name, bring an offering, and come into his courts.' He that hath scattered his seed expecteth a crop from you. [Slide 18] 2. How disingenuous is it to be always craving, and never giving thanks! It is contrary to his directions in the word; for he showeth us there that all our prayers should be mingled with a thankful sense and acknowledgment of his mercies: Phil. 4:6, ‘In everything let your requests and supplications be made known with thanksgiving.' Do not come only in a complaining way: Col. 4:2, ‘Continue in prayer, and watch in the same with thanksgiving.' They are not holy requests unless we acknowledge what he hath done for us, as well as desire him to do more. Nothing more usual than to come in our necessities to seek help; but we do not return, when we have received help and relief, to give thanks. When our turn is served, we neglect God. Wants urge us more than blessings, our interest swayeth us more than duty. As a dog swalloweth every bit that is cast to him, and still looketh for more, we swallow whatever the bounty of God casteth out to us without thanks, and when we need again, we would have more, and though warm in petitions, yet cold, rare, infrequent in gratitude. It is not only against scripture, but against nature. Ethnics abhor the ungrateful, that were still receiving, but forgetting to give thanks. It is against justice to seek help of God, and when we have it to make no more mention of God than if we had it from ourselves. It is against truth; we make many promises in our affliction, but forget all when well at ease. [Slide 19] 3. God either takes away or blasts the mercies which we are not thankful for. Sometimes he taketh them from us: Hosea 2:8, 9, ‘I will take away my corn in the time thereof, and my wine in the season thereof, and I will recover my wool and flax.' Why? ‘She doth not know that I gave her corn, and wine, and oil, and gave her silver and gold.' Where his kindness is not taken notice of, nor his hand seen and acknowledged, he will take his benefits to himself again. We know not the value of mercies so much by their worth as by their want. God must set things at a distance to make us value them. If he take them not away, yet many times he blasts them as to their natural use: Mal. 2:2, ‘And if you will not hear, and if you will not lay it to heart to give glory to my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings; yea, I have cursed them already, because you do not lay it to heart.' The creature is a deaf-nut; when we come to crack it, we have not the natural blessing as to health, strength, and cheerfulness, or if food, yet not gladness of heart with it; or we have not the sanctified use, it is not a mercy that leadeth us to God. A thing is sanctified if it cometh from God and leadeth us to God: 1 Cor. 3:21–23, ‘All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, for you are Christ's, and Christ is God's.' You have a covenant right, a holy use. [Slide 20] 4. Bless him for favours received, and you shall have more. Thanksgiving is the kindly way of petitioning, and the more thankful for mercies, the more they are increased upon us. Vapours drawn up from the earth return in showers to the earth again. The sea poureth out its fulness into the rivers, and all rivers return to the sea from whence they came: Ps. 67:5, 6, ‘Let the people praise thee, O God; yea, let all the people praise thee: then shall the earth yield her increase, and God, even our own God, shall bless us.' It is not only true of outward increase, but of spiritual also: Col. 2:7, ‘Be ye rooted in the faith, and abound therein with thanksgiving.' If we give thanks for so much grace as we have already received, it is the way to increase our store. We thrive no more, get no more victory over our corruptions, because we do no more give thanks. [Slide 21] 5. When God's common mercies are well observed or well improved, it fits us for acts of more special kindness. In the story of the lepers—Luke 17:19, ‘Thy faith hath made thee whole,'—he met not only with a bodily cure, but a soul cure: Luke 16:11, ‘If, therefore, ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?' When we suspect a vessel leaketh, we try it with water before we fill it with wine. You are upon your trial; be thankful for less, God will give you more. [Slide 22] Means or directions:— [1.] Heighten all the mercies you have by all the circumstances necessary to be considered. By the nature and kind of them: spiritual eternal blessings first; the greatest mercies deserve greatest acknowledgment: Eph. 1:3, ‘Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ'—Christ's spirit, pardon of sins, heaven, the way of salvation known, accepted, and the things of the world as subordinate helps. Luke 10:20, ‘Notwithstanding in this rejoice not, that the spirits are subject to you, but rather rejoice because your names are written in heaven.' [Slide 23] Then consider your sense in the want of mercies; what high thoughts had you then of them? The mercies are the same when you have them and when you want them, only your apprehensions are greater. If affectionately begged they must be affectionately acknowledged, else you are a hypocrite either in the supplication or gratulation. [Slide 24] Consider the person giving, God, so high and glorious. A small remembrance from a great prince, no way obliged, no way needing me, to whom I can be no way profitable, a small kindness melts us, a gift of a few pounds, a little parcel of land. Do I court him and observe him? There is less reason why God should abase himself to look upon us or concern himself in us: Ps. 113:6, ‘He humbleth himself to behold the things that are in heaven and in the earth.' We have all things from him. [Slide 25] Consider the person receiving; so unworthy: Gen. 32:10, ‘I am not worthy of the least of all the mercies and of all the truth which thou hast showed unto thy servant;' 2 Sam. 7:18, ‘Who am I, O Lord God, and what is my house, that thou hast brought me hitherto?' [Slide 26] Consider the season; our greatest extremity is God's opportunity: Gen. 22:14, ‘In the mount of the Lord it shall be seen,' when the knife was at the throat of his son; 2 Cor. 1:9, 10, ‘We had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead, who delivered us from so great a death, and doth deliver; in whom we trust, that he will yet deliver us.' [Slide 27] Consider the end and fruit of his mercy; it is to manifest his special love to us, and engage our hearts to himself: Isa. 38:17, ‘Thou hast in love to my soul delivered it from the pit of corruption,' or ‘thou hast loved me from the grave;' otherwise God may give things in anger. [Slide 28] Consider the means by which he brought them about, when unlikely, unexpected in themselves, weak, insufficient. The greatest matters of providence hang many times upon small wires: a lie brought Joseph into prison, and a dream fetched him out, and he was advanced, and Jacob's family fed. Consider the number of his mercies: Ps. 139:17, ‘How precious also are thy thoughts unto me, O God! how great is the sum of them!' The many failings pardoned, comforts received, dangers prevented, deliverances granted. How he began with us before all time, conducted us in time, and hath been preparing for us a happiness which we shall enjoy when time shall be no more. [Slide 29] [2.] Satisfy yourselves with no praise and thanksgiving but what leaveth the impression of real effects upon the soul; for God is not flattered with empty praises and a little verbal commendation. There is a twofold praising of God—by expressive declaration or by objective impression. Now, neither expression nor impression must be excluded. Some platonical divines explode and scoff at the verbal praise more than becometh their reverence to the word of God: Ps. 50:23, ‘He that offereth praise glorifieth me.' But then the impression must be looked after too, that we be like that God whom we commend and extol, that we depend on him more, love him more fervently, serve him more cheerfully. [Slide 30] Doct. 2. That God's providence rightly considered, we shall find in the worst times much more cause to give thanks than to complain. I observe this because David was now under affliction. He had in the former verse complained that ‘the bands of the wicked had robbed him,' yet even then would he give thanks to God. [Slide 31] 1. Observe here, the matter of his thanksgiving was God's providence according to his word, seen in executing threatenings on the wicked, and performing his promises to the godly. God's word is one of the chiefest benefits bestowed on man, and therefore should be a subject of our praises. Now, when this is verified in his providence, and we see a faithful performance of those things in mercy to his servants, and in justice to his enemies, and the benefits and advantages of his law to them that are obedient, and the just punishment of the disobedient, and can discern not only a vein of righteousness but of truth in all God's dealings, this is a double benefit, which must be taken notice of, and acknowledged to God's praise. O Christians! how sweet is it to read his works by the light of the sanctuary, and to learn the interpretation of his providence from his Spirit by his word: Ps. 73:17, ‘I went into the sanctuary of God, then understood I their end;' by consulting the scriptures he see the end and close of them that walk not according to God's direction: his word and works do mutually explain one another. The sanctuary is the place where God's people meet, where his word is taught, where we may have satisfaction concerning all his dealings. [Slide 32] 2. That when any divine dispensation goeth against our affections, yea, our prayers and expectations, yet even then can faith bring meat out of the eater, and find many occasions of praise and thanksgiving to God; for nothing falleth out so against but we may see the hand of God in it working for good. [Slide 33] [1.] Though we have not the blessing we seek and pray for, yet we give thanks because God hath been sometimes entreated, he hath showed himself a God hearing prayer, and is only delaying now until a more fit time wherein he may give us that which is sought: Ps. 43:5, ‘Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God.' Now we are mourning, but he is our God, and we are not left without hope of a blessed issue. God, that hath been gracious, will be gracious again. He is our gracious father when we are under his sharpest corrections, a father when he striketh or frowneth; therefore we are not without hope that he will give us opportunities again of glorifying his name. [Slide 34] [2.] We bless God for continuing so long the mercies which he hath taken from us. Former experiences must not be forgotten: ‘Ebenezer, hitherto the Lord hath helped us.' If he shall afflict us afterward, yet ‘hitherto he hath helped us,' 1 Sam. 7:12. If he take away life, it is a mercy that he spared it so long for his own service and glory; if liberty, that we had such a time of rest and intermission. [Slide 35] [3.] God is yet worthy of praise and thanksgiving for choicer mercies yet continued, notwithstanding all the afflictions laid upon us. That we have his Spirit supporting us under our trials, and enabling us to bear them: 1 Peter 4:13, 14, ‘Rejoice, inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy. For if ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth on you.' And that we have any peace of conscience: Rom. 5:1, ‘Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.' That the hope of eternal life is not diminished but increased by our afflictions: Rom. 5:4, 5, ‘We glory in tribulation, knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed: because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.' That many of our natural comforts are yet left, and God will supply us by ways best known to himself. [Slide 36] [4.] That evils and afflictions which light upon us for the gospel's sake, or righteousness' sake, and Christ's name's sake, are to be reckoned among our privileges, and deserve praise rather than complaint: Phil. 1:29, ‘To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.' If it be a gift, it is matter of praise. [Slide 37] [5.] Take these evils in the worst notion, they are less than we have deserved: Ezra 9:13, ‘And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve.' Babylon is not hell, and still that should be acknowledged. [Slide 38] [6.] That no evil hath befallen us but such as God can bring good out of them: Rom. 8:28, ‘All things shall work together for good to them that love God.' All things that befall a Christian are either good, or shall turn to good; either to good natural: Gen. 50:20, ‘Ye thought evil, but God meant it for good;' or good spiritual: Ps. 119:75, ‘I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me;' or good eternal: 2 Cor. 4:17, ‘For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.' [Slide 39] Use 1. For information, that God's righteous judgments are matter of praise and thanksgiving. An angel is brought in speaking, Rev. 16:5, ‘Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.' Indeed, the formal object of thanksgiving and praise is some benefit: Ps. 135:3, ‘Praise the Lord, for the Lord is good.' We praise God for his judgments, because they are just and right; we praise God for his mercies, not only because they are just and equal, but comfortable and beneficial to us, and so a double ground of thanksgiving. Use 2. For reproof, that we make more noise of a little trouble than we do of a thousand benefits that remain with us. We fret and complain and manifest the impatiency of the flesh; like a great machine or carriage, if one pin be out of order, all stoppeth, or one member hurt, though all the rest of the body be sound; or as Haman, the favours of a great king, pleasures of a luxurious court, all this availeth him nothing as long as Mordecai was in the gate; notwithstanding his riches, honours, multitude of children, great offices, this damped all his joy: Mal. 1:2, ‘I have loved you, saith the Lord; yet ye say, Wherein hast thou loved us?' Oh! let us check this complaining spirit; let us consider what is left, not what God hath taken away; what we may or shall have, not what we now want; what God is, and will be to his people, though we see little or nothing in the creature. [Slide 40] Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise and give thanks. [Slide 41] 1. It is certain that our whole life should be a real expression of thankfulness to God. The life of a Christian is a life of love and praise, a hymn to God: 1 Peter 2:9, ‘But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.' Christianity is a confession; the visible acting of godliness is a part of this confession; we are all saved as confessors or martyrs. Now the confession is made both in word and deed. [Slide 42] 2. There are special occasions of thanksgiving and praise to God, as the apostle bids Timothy preach: 2 Tim. 4:2, ‘in season, out of season,' meaning thereby that he should not only take ordinary occasions, but extraordinary; he should make an opportunity where he found none. So we should press Christians to praise God not only in solemn duties, when the saints meet together to praise, but extraordinarily redeem time for this blessed work; yea, interrupt our lawful sleep and repose, to find frequent vacancies for so necessary a duty as the lauding and magnifying of God's mercy. [Slide 43] 3. As for rising up at midnight, we can neither enforce it as a duty upon you, nor yet can we condemn it. It was an act of heroical zeal in David, who employed his time waking to the honour of God, which others spent in sleeping; and we read that Paul and Silas ‘sang praises at midnight,', though then in the stocks, and they had been scourged the day before. And it is said, Job 35:10, ‘None saith, Where is God my maker, who giveth songs in the night?' that is, giveth matter of praise if we wake in the night. And David saith elsewhere, Ps. 42:8, ‘The Lord will command his loving-kindness in the day-time, and in the night his song shall be with me;' day and night he would be filled with a sense of God's love, and with songs of praise. Therefore we cannot condemn this, but must highly commend it. Let men praise God at any time, and the more they deny themselves to do it, the more commendable is the action; yet we cannot enforce it upon you as a necessary duty, as the Papists build their nocturnal devotions upon it. That which we disapprove in them is, that those hours instituted by men they make necessary; that they direct their prayers to saints and angels which should only be to God, that they might mingle them with superstitious ceremonies and, observances; that they pray and sing in an unknown tongue without devotion, appropriating it to a certain sort of men, to clerks for their gain, with an opinion of merit. [Slide 44] 4. Though we cannot enforce the particular observance upon you, yet there are many notable lessons to be drawn from David's practice. [1.] The ardency of his devotion, or his earnest desire to praise God, ‘at midnight;' then, when sleep doth most invade us, then he would rise up. His heart was so set upon the praising of God, and the sense of his righteous providence did so affect him, and urge him, or excite him to this duty, that he would not only employ himself in this work in the day-time, and so show his love to God, but he would rise out of his bed to worship God and celebrate his praise. That which hindereth the sleep of ordinary men is either the cares of this world, the impatient resentment of injuries, or the sting of an evil conscience: these keep others waking, but David was awaked by a desire to praise God; no hour is unseasonable to a gracious heart; he is expressing his affection to God when others take their rest. Thus we read of our Lord Christ, that he spent whole nights in prayer. It is said of the glorified saints in heaven, that they praise God continually: Rev. 7:17, ‘They are before the throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall dwell among them.' Now, holy men, though much hindered by their bodily necessities, yet they will come as near as present frailty will permit; we oftentimes begin the day with some fervency of prayer and praise, but we faint in evening. [2.] His sincerity, seen in his secrecy. David would profess his faith in God when he had no witness by him, at midnight, then no hazard of ostentation. It was a secret cheerfulness and delighting in God when alone; he could have no respect to the applause of men, but only to approve himself to God who seeth in secret. See Christ's direction, Mat. 6:6, ‘But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly;' his own practice: Mark 1:35, ‘Rising early in the morning, he went into a desert to pray.' Both time and place implied secrecy. [3.] We learn hence the preciousness of time. It was so to David. See how he spendeth the time of his life. We read of David, when he lay down at night, he ‘watered his couch with his tears,' after the examination of his heart; at midnight he rose to give thanks; in the morning he prevented the morning-watches, seven times a-day praising God, morning, noon, night. These are all acts of eminent piety. We should not content ourselves with so much grace as will merely serve to save us. Alas! we have much idle time hanging upon our hands; if we would give that to God it were well. [4.] The value of godly exercises above our natural refreshings; the word is sweeter than appointed food: Job 23:12, ‘I have esteemed the words of his mouth more than my necessary food.' David preferreth his praises of God before his sleep and rest in the night. Surely this should shame us for our sensuality. We can dispense with other things for our vain pleasures; we have done as much for sin, for vain sports, broken our rest for sin. Some monsters of mankind turn night into day, and day into night for their drunkenness, gaming, vain sports, &c., and shall we not deny ourselves for God? [5.] The reverence to be used in secret adoration. David did not only raise up his spirits to praise God, but rise up out of his bed to bow the knee to him. Secret duties should be performed with some solemnity, not slubbered over. Praise, a special act of adoration, requireth the worship of body and soul. [Slide 45 (end)] Use. Let David's example condemn our backwardness and sluggishness, who will not take those occasions which offer themselves. Mark, he gave thanks when we fret; at midnight he rose to do it with the more secrecy and fervency; this not to pray only, but to give thanks.

Nov 28, 2025Matthew Miller led a discussion with Kenneth Taylor, Jennifer Grunig, Carol Lee, and Tamara Blue on the son of perdition, initially confirming Judas as the first and the "man of sin" or "false prophet" as the one yet to come, and challenging mainstream clergy views by suggesting this figure comes from within the church. Miller detailed the scriptural references in John 17:12 and 2 Thessalonians 2, and introduced a third, less-known reference in the Greek Septuagint translation of Proverbs 24, where analysis of the Greek words suggests "the Word (Logos) keeps the son of perdition outside," connecting it to the concept of the restrainer in 2 Thessalonians. The participants explored the meaning of the Greek words for "perdition" and "restraint," confirming that the discussion revolved around the restraining of the "son of perdition" and the "mystery of lawlessness" as referenced in Proverbs 22 of the Septuagint.

In our third installment comparing the Hebrew and ancient Greek versions of the Bible, Garry Stevens of the History in the Bible podcast joins Gil to talk about the two versions of King David's origin story. Which is the better of the two? Join our tribe on Patreon! Check out these cool pages on the podcast's website:Home PageWho wrote the Bible: Timeline and authorsAncient maps: easy to follow maps to see which empire ruled what and whenClick here to see Exodus divided into "sources" according to the Documentary Hypothesis The podcast is written, edited and produced by Gil Kidron

2 Samuel 7:1-17 English Standard Version The Lord's Covenant with David 7 Now when the king lived in his house and the Lord had given him rest from all his surrounding enemies, 2 the king said to Nathan the prophet, “See now, I dwell in a house of cedar, but the ark of God dwells in a tent.” 3 And Nathan said to the king, “Go, do all that is in your heart, for the Lord is with you.” 4 But that same night the word of the Lord came to Nathan, 5 “Go and tell my servant David, ‘Thus says the Lord: Would you build me a house to dwell in? 6 I have not lived in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent for my dwelling. 7 In all places where I have moved with all the people of Israel, did I speak a word with any of the judges[a] of Israel, whom I commanded to shepherd my people Israel, saying, “Why have you not built me a house of cedar?”' 8 Now, therefore, thus you shall say to my servant David, ‘Thus says the Lord of hosts, I took you from the pasture, from following the sheep, that you should be prince[b] over my people Israel. 9 And I have been with you wherever you went and have cut off all your enemies from before you. And I will make for you a great name, like the name of the great ones of the earth. 10 And I will appoint a place for my people Israel and will plant them, so that they may dwell in their own place and be disturbed no more. And violent men shall afflict them no more, as formerly, 11 from the time that I appointed judges over my people Israel. And I will give you rest from all your enemies. Moreover, the Lord declares to you that the Lord will make you a house. 12 When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body,[c] and I will establish his kingdom. 13 He shall build a house for my name, and I will establish the throne of his kingdom forever. 14 I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men, 15 but my steadfast love will not depart from him, as I took it from Saul, whom I put away from before you. 16 And your house and your kingdom shall be made sure forever before me.[d] Your throne shall be established forever.'” 17 In accordance with all these words, and in accordance with all this vision, Nathan spoke to David. Footnotes 2 Samuel 7:7 Compare 1 Chronicles 17:6; Hebrew tribes 2 Samuel 7:8 Or leader 2 Samuel 7:12 Hebrew loins 2 Samuel 7:16 Septuagint; Hebrew you  

www.jeffriddle.net

Bible prophecies can have more than one fulfillment and may be culminating in our lifetime. In this episode Christine Darg discovers how the Greek language became a vital tool for precisely translating Hebrew scriptures, and how ancient rabbis in Alexandria translated messianic verses that would later confirm Jesus.

There are two distinct literary traditions behind the Hebrew Bible (Tanakh). Most important is the Masoretic Hebrew tradition. The other tradition is the Greek bible, known as the Septuagint.  While the two traditions are in broad agreement, sometimes they diverge quite significantly. One of those places is in the book of Jeremiah. In this episode, Gil and I explore these differences.

JONAH WAS a vindictive man who cared more about a plant than he did for the 120,000 people of Nineveh. Reading the short Book of Jonah aloud makes it clear that the story is as much about Jonah's desire for the destruction of Nineveh as it is about God's mercy and desire that all people would repent and return to Him. Not only did Jonah try to run away from God, but when he finally did proclaim God's imminent judgment on the great city (reluctantly), he was so upset that God spared the city that Jonah asked God to kill him! This is one of those sections of the Bible that would surely have been rewritten to show Jonah in a better light if the text had been changed over the years—although we note that the time given the Ninevites to repent was changed from three days to forty between the time of the Septuagint translation (around 200 BC) and the Masoretic text on which our English Old Testament is based (about 900 AD). This week's question: What do we make of Jeremiah 30:6 and the description of men of Israel in such distress they're like women in childbirth? Sharon's niece, Sarah Sachleben, has been diagnosed with stage 4 bowel cancer, and the medical bills are piling up. If you are led to help, please go to GilbertHouse.org/hopeforsarah. Our new book The Gates of Hell is now available in paperback, Kindle, and as an audiobook at Audible! Derek's new book Destination: Earth, co-authored with Donna Howell and Allie Anderson, is now available in paperback, Kindle, and as an audiobook at Audible! If you are looking for a text of the Book of 1 Enoch to follow our monthly study, you can try these sources: Parallel translations by R. H. Charles (1917) and Richard Laurence (1821)Modern English translation by George W. E. Nickelsburg and James VanderKam (link to book at Amazon)Book of 1 Enoch - Standard English Version by Dr. Jay Winter (link opens free PDF)Book of 1 Enoch - R. H. Charles translation (link opens free PDF) The SkyWatchTV store has a special offer on Dr. Michael Heiser's two-volume set A Companion to the Book of Enoch. Get both books, the R. H. Charles translation of 1 Enoch, and a DVD interview with Mike and Steven Bancarz for a donation of $35 plus shipping and handling. Link: https://bit.ly/heiser-enoch Follow us! • X: @gilberthouse_tv | @sharonkgilbert | @derekgilbert• Telegram: t.me/gilberthouse | t.me/sharonsroom | t.me/viewfromthebunker• YouTube: @GilbertHouse | @UnravelingRevelation | @thebiblesgreatestmysteries• Facebook.com/GilbertHouseFellowship Thank you for making our Build Barn Better project a reality! We truly appreciate your support. If you are so led, you can help out at GilbertHouse.org/donate. Get our free app! It connects you to these studies plus our weekly video programs Unraveling Revelation and A View from the Bunker, and the podcast that started this journey in 2005, P.I.D. Radio. Best of all, it bypasses the gatekeepers of Big Tech! The app is available for iOS, Android, Roku, and Apple TV. Links to the app stores are at www.gilberthouse.org/app/. Video on demand of our best teachings! Stream presentations and teachings based on our research at our new video on demand site! Gilbert House T-shirts and mugs! New to our store is a line of GHTV and Redwing Saga merch! Check it out at GilbertHouse.org/store! Think better, feel better! Our partners at Simply Clean Foods offer freeze-dried, 100% GMO-free food and delicious, vacuum-packed fair trade coffee from Honduras. Find out more at GilbertHouse.org/store. Our favorite Bible study tools! Check the links in the left-hand column at www.GilbertHouse.org.

JONAH WAS a vindictive man who cared more about a plant than he did for the 120,000 people of Nineveh. Reading the short Book of Jonah aloud makes it clear that the story is as much about Jonah's desire for the destruction of Nineveh as it is about God's mercy and desire that all people would repent and return to Him. Not only did Jonah try to run away from God, but when he finally did proclaim God's imminent judgment on the great city (reluctantly), he was so upset that God spared the city that Jonah asked God to kill him! This is one of those sections of the Bible that would surely have been rewritten to show Jonah in a better light if the text had been changed over the years—although we note that the time given the Ninevites to repent was changed from three days to forty between the time of the Septuagint translation (around 200 BC) and the Masoretic text on which our English Old Testament is based (about 900 AD). This week's question: What do we make of Jeremiah 30:6 and the description of men of Israel in such distress they're like women in childbirth?

The Missing Books of The Bible Once Taught by The Apostles, But Missing Today from Your Bible Guest Available: Attorney, Former Atheist Matthew McWhorter - Author of 'Canon Crossfire" Investigates The Bible, and His Findings Will Surprise You! Media Contact: CJ Wheeler - 858-472-4285 - cjradionews@gmail.com

What happened when the laws of Moses were translated into Greek? In this episode, we journey from Sinai to Alexandria with Dr Joel Korytko, whose book The Death of the Covenant Code uncovers how Jewish translators in the third century BCE re-imagined Israel's laws for a Greek-speaking world. Together with Helen Bond and Lloyd Llewellyn-Jones, Joel reveals how death penalties quietly disappeared in the Greek Exodus, and what these changes reveal about Jewish life under Greek rule. This is a story of law, language, and the authority of Scripture in a fast-changing world. Dr Joel Korytko is Assistant Professor of Biblical Studies at Northwest College | Seminary. He completed his DPhil at the University of Oxford, where his research explored how Jewish translators adapted biblical law for a Hellenistic audience. His book, The Death of the Covenant Code (Brill, 2022), examines how the laws of Exodus were reshaped in the Old Greek translation in light of Graeco-Egyptian legal traditions. Joel is also co-authoring a forthcoming commentary on Exodus for the Society of Biblical Literature Commentary on the Septuagint series.SUPPORT BIBLICAL TIME MACHINEIf you enjoy the podcast, please (pretty please!) consider supporting the show through the Time Travellers Club, our Patreon. We are an independent, listener-supported show (no ads!), so please help us continue to showcase high-quality biblical scholarship with a monthly subscription.DOWNLOAD OUR STUDY GUIDE: MARK AS ANCIENT BIOGRAPHYCheck out our 4-part audio study guide called "The Gospel of Mark as an Ancient Biography." While you're there, get yourself a Biblical Time Machine mug or a cool sticker for your water bottle.Support the showTheme music written and performed by Dave Roos, creator of Biblical Time Machine. Season 4 produced by John Nelson.

There are many differences between the Hebrew and Ancient Greek versions of the book of Jeremiah. Can we explain them? Yes, we can Join our tribe on Patreon! Check out these cool pages on the podcast's website:Home PageWho wrote the Bible: Timeline and authorsAncient maps: easy to follow maps to see which empire ruled what and whenClick here to see Exodus divided into "sources" according to the Documentary Hypothesis The podcast is written, edited and produced by Gil Kidron

In this episode, Ronn and Mike answer five questions sent in by listeners: 1) Are there foundational beliefs regarding the identity of Jesus and Yahweh in order to be worshipping the correct deity? 2) Is the Hebrew text (MT) younger than the Septuagint? 3) What sins were considered "high-handed"? 4) Are spirit "hauntings" related to sacred space? 5) Does the DCW favor the New Perspective on Paul?

As we continued to study through Psalm 119, the writer continues to correspond “the wicked” with those who opposed that which is clear that they need to follow from The Lord. Some interesting Septuagint (otherwise known as the LXX) info we get into. Interesting commentary earlier on by my favorite Derek Kidner. And also new commentary by William MacDonald I found!Josiahmovius12@yahoo.com

How did the Church decide which books to include in the Bible? Why are Catholic Bibles bigger than Protestant Bibles? Should we read the Old Testament? How do I read the Bible?In this episode, we continue our deep dive into the Bible by addressing common questions about the Bible.This podcast relies 100% on the generosity of listeners. If you have found these episodes helpful and would like to support the future of Crash Course Catholicism, please consider donating via the following links:⁠⁠⁠Donate via PayPal⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Support us on Patreon!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Contact the podcast: crashcoursecatholicism@gmail.com.Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/crashcoursecatholicism/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠References and further reading/listening/viewing:CCC, pts 120-130Vatican II, Dei VerbumUniversalis, Daily Mass ReadingsThe Bible in a Year Reading PlanScott Hahn, Catholic Bible DictionaryDr. John Bergsma, "Why are Catholic Bibles Bigger than Protestant Bibles?"Catholic Answers, Who Compiled the Bible and When?Canon of Scripture: What criteria did the early Christians use to determine What were the criteria for determining the books of the Bible?Protestantism's Old Testament ProblemScripture and TraditionDid Catholics Add 7 Books to the Bible? Or Did Protestants Remove Them?Trent Horn, Why are Protestant Bibles Smaller?Jimmy Akin, The Bible is a Catholic BookShameless Popery, How were the books of the Bible decided?Gary Michuta, Why Catholic Bibles are BiggerMatt Fradd, Why Catholic Bibles are BiggerCatholic Encyclopedia, Canon of the New TestamentSeptuagint VersionAleteia, What is the Septuagint and why is it important?Ascension, How the New Testament Canon was Chosen

Something old is hiding in the text—older than creeds, louder than tradition, and it doesn't like the light. Our returning guest slips us a trail of clues through Genesis 6, Psalm 82, and Deuteronomy 32, pointing to quiet edits, missing words, and a council in the shadows. If those changes are real, they don't just touch giants—they press on the very name “Son of God.” The story widens: rabbis, translators, and empires trying to hush a supernatural thread that keeps resurfacing. And for reasons that feel uncomfortably current, that thread pulls on politics, bloodlines, and the way nations are discipled. We don't exactly solve the mystery—but we hand you some compelling evidence with a map.

Become a supporter of this podcast: https://www.spreaker.com/podcast/jt-s-mix-tape--6579902/support.Please support our sponsor Modern Roots Life: https://modernrootslife.com/?bg_ref=rVWsBoOfcFJESUS SAID THERE WOULD BE HATERS Shirts: https://jtfollowsjc.com/product-category/mens-shirts/WOMEN'S SHIRTS: https://jtfollowsjc.com/product-category/womens-shirts/

In this episode, Ronn and Mike answer five questions sent in by listeners:  Could the effects of Jesus' "finished work" have been true while he was still active in his ministry?  Did the church fathers use “faith” to mean “loyalty” or "allegiance"?  How does the Septuagint handle the Hebrew definite article when it translates the phrase “the angel of the LORD” into Greek?  Can a Mormon have saving faith?  Is "sonship" to be understood differently than "inheritance"? Will we have different inheritances in the next age?

In this episode of Theologically Driven, host Phil Cecil welcomes Dr. Kyle Dunham to discuss Michael B. Shepherd's new book, An Introduction to the Making and Meaning of the Bible. They explore how Scripture's composition—especially in the Old Testament—reveals its message through narrative framed by poetry, editorial comments, and programmatic passages. Dunham highlights examples like Jacob's and Moses's blessings, the Balaam oracles, and the way books begin and end to signal theological themes. The conversation also covers textual criticism and translation, including the roles of the Masoretic Text, the Septuagint, the Dead Sea Scrolls, and why Jeremiah's textual history is uniquely complex. Turning to compositional strategy, they trace messianic trajectories in the Old Testament and show how the New Testament mirrors and fulfills these patterns through the Gospels, Acts, and the Epistles. Along the way, Dunham offers appreciative engagement with Shepherd's insights while noting points of critique—such as privileging the Septuagint in certain cases and the balance of kingdom and covenant themes.Learn More about DBTS at https://dbts.eduLearn More about Rice Lecture Series at https://dbts.edu/rice

[DONATE WITH PAYPAL] "OCIA: The Bridge to Rome: Scripture, Tradition, and the Catholic Bible" explores how God's revelation flows through Sacred Scripture and Tradition, guarded by the Magisterium. Greg shares his journey from Protestant sola scriptura to embracing the Catholic Bible's 73-book canon, including the deuterocanonicals, rooted in the Septuagint and affirmed by early Church councils. He contrasts Catholic complementarity with evangelical Bible-only approaches, debunking myths about "added" books, and highlights Tradition's living role, drawing from Dei Verbum and St. Basil. This episode grounds OCIA participants and global listeners in the Church's full revelation. Visit consideringcatholicism.com for more, including episodes #133 and #220 on Catholic vs. Protestant Bibles. Donate with PayPal! Website: https://www.consideringcatholicism.com/ Email: consideringcatholicism@gmail.com  

A @Christadelphians Video:Description: The book of Job is a very challenging book providing great insight into the reason why we as mortal sinful people suffer from time to time throughout our lives. Lessons can be learned by each one of us of the righteousness of God and His Almighty power but also of His tender loving care for all creation. We learn that we can always trust in God and so try to become like Job who feared God and shunned evil.SummaryThe Book of Job is a profound exploration of suffering, faith, and the righteousness of God, highlighting Job's trials and his interactions with friends.Highlights

Michael, Debi, Nathan, and Ashley Pearl answer questions sent in from viewers.Timestamps:(00:00) Start(02:43) Does the Bible support baby dedication?(07:02) Was there more than one Judas in the Bible?(08:37) How is Jesus linked to Melchizedek(17:27) Where Adam and Eve born immortal?(28:04) Is it wrong to ask God for a good life?(37:05) Could Jared Kushner be the Antichrist?(47:08) Can we trust the Septuagint?(54:18) What is your opinion of Elisabeth Elliot?(56:03) Can Christians be oppressed by the devil?(1:05:44) Do we receive stripes in heaven?

Dr. James Spencer welcomes Gregory R. Lanier (RTS Orlando, NT) and William A. Ross (RTS Charlotte, OT), co-editors of The Authority of the Septuagint: Biblical, Historical & Theological Approaches (IVP Academic). What is the Septuagint (LXX)? Why is it a library of Greek translations rather than one book? How did NT authors access Scripture—and why do their citations sometimes match Greek more than Hebrew? We unpack a three-fold framework for authority (normative Hebrew text, derived authority of translations, interpretive value of the LXX), the translation spectrum within the LXX, patristic and Reformation debates, Dead Sea Scrolls, and why Hebrews relies so much on the LXX. Plus: practical study tips and which English LXX to use. Book link and IVP 20% discount code in the show notes. Buy the book: The Authority of the Septuagint at ivpress.com (use code IVPPOD20 for a 20% discount)

New Testament professor Ross Wagner (Duke Divinity School) joins Daniel for a conversation about his recent article titled “Being Christian After the Desolation of Gaza”. The conversation ranges from exploring the narratives that Americans tell themselves about Palestinians to a study of the Biblical concepts of Jubilee and  “the year of the Lord's favor.”Purchase your own copy of Being Christian After the Desolation of Gaza”.J. Ross Wagner is Associate Professor of New Testament at Duke Divinity School in Durham, NC, specializing in Paul's letters and Septuagint studies, He is also an Anglican priest.Become a monthly supporter of Across the Divide on Patreon at https://www.patreon.com/AcrosstheDivide Follow Across the Divide for more on ⁠Instagram⁠ ⁠⁠⁠‪@AcrosstheDividePodcast‬⁠⁠⁠Across the Divide partners with Peace Catalyst International to amplify the pursuit of peace and explore the vital intersection of Christian faith and social justice in Palestine-Israel.

Answers to listener questions on baptism (including the Didache and immersion), King James–only claims and textual criticism, and how the Septuagint shapes New Testament readings. The episode also discusses whether all religions can be true, how Jesus claims deity in the Gospels, differing views on sin, and the Gospels as ancient Greco-Roman biography.   Related Episodes: Most Recent Q&A: https://podcasts.apple.com/us/podcast/q-a-salvation-dispensationalism-roman-catholicism/id1464590061?i=1000714379180 Jesus' Deity in Mark Part 1: https://podcasts.apple.com/us/podcast/did-jesus-claim-to-be-god-in-the-book-of-mark/id1464590061?i=1000679935739

Territorial Spirits, True Justice, and the King's Appointed Times — Preparing for the Fall Feasts | KIB 498 Kingdom Intelligence Briefing Description In this Kingdom Intelligence Briefing, Dr. Michael & Mary Lou Lake address how believers can stand against territorial spirits, pursue biblical justice, and return to the Lord's appointed times with a Christ-centered focus. From practical Feast of Tabernacles ideas to deep dives on Sabbath, Calvinism vs. free will, Lady Justice, Daniel's warfare, the Septuagint timeline, and cycles of sanctification, this episode equips the remnant to walk wisely in perilous days. What you'll learn: Why curses “without a cause” won't land—and how to close open doors Practical, family-friendly ways to celebrate the Feast of Tabernacles The difference between God's feasts and paganized “your feasts” (Amos 5) Biblical justice vs. the idol of “Lady Justice” Scriptural examples of territorial warfare (Daniel, Ephesus/Acts) How Sabbath and the fall feasts form kingdom rhythms of rest & readiness Dangers of over-generalizing theology; foreknowledge, predestination & free will “Cycles of sanctification” and staying Christ-centric in every feast

The Septuagint, best translations of the Bible, Jesus' male chromosomes and more in our Friday edition of Open Line with Colin Donovan.

Pure Word teaching from Genesis to Revelation—no religion, no tradition—just truth.Join Kerry Battle as we walk through Psalms 62–64 verse by verse, exposing the works of the flesh and revealing the Fruit of the Ruach and the shadow of Yahusha in every passage.Key Highlights• Psalm 62 – Trust in Yahuah alone as our Rock, Salvation, and Refuge.• Psalm 63 – A soul that thirsts for Yahuah more than life itself.• Psalm 64 – Deliverance from secret plots and hidden arrows.• Dead Sea Scrolls & Septuagint insights confirming the ancient text.• Yahusha revealed as the Rock, Living Water, and Righteous Judge.• Fruit of the Ruach (love, joy, peace, faithfulness, self-control) contrasted with the works of the flesh (lies, greed, violence, gossip).

Pure Word teaching from Genesis to Revelation—no religion, no tradition—just truth.Join Kerry Battle as we walk through Psalms 62–64 verse by verse, exposing the works of the flesh and revealing the Fruit of the Ruach and the shadow of Yahusha in every passage.Key Highlights• Psalm 62 – Trust in Yahuah alone as our Rock, Salvation, and Refuge.• Psalm 63 – A soul that thirsts for Yahuah more than life itself.• Psalm 64 – Deliverance from secret plots and hidden arrows.• Dead Sea Scrolls & Septuagint insights confirming the ancient text.• Yahusha revealed as the Rock, Living Water, and Righteous Judge.• Fruit of the Ruach (love, joy, peace, faithfulness, self-control) contrasted with the works of the flesh (lies, greed, violence, gossip).

This episode is our closing argument for the Septuagint (LXX) and its proper place as the Word of God — the Scripture of the Early Church, the Apostles, and Christ Himself. Once you have finished this episode, you will need to decide for yourself if you believe the argument as presented or if you intend to double down on the ‘Hebrew' the rabbis smuggled into the churches. The question is one of fidelity to God and to His Word, and it is a question that will split the churches, that will sift the wheat from the chaff. “But I and my household will serve the Lord, because He is holy.” Show Notes Romans 2:24 → Isaiah 52:5 Romans 3:4 → Psalm 51:4 (LXX Psalm 50:6) Romans 9:25b → Hosea 2:23 Romans 9:27 → Isaiah 10:22 Romans 9:27-28 → Isaiah 10:22-23 Romans 9:29 → Isaiah 1:9 Romans 9:33; 10:11 → Isaiah 28:16 Romans 10:18 → Psalm 19:4 (LXX Ps 18:5. . Romans 11:10 → Psalm 69:23 (LXX Ps 68:24. … Romans 11:26b → Isaiah 59:20 Romans 11:27 → Isaiah 27:9 (with Isa 59:21) Romans 11:34 → Isaiah 40:13 Romans 12:19 → Deuteronomy 32:35 Romans 14:11 → Isaiah 45:23 Romans 15:12 → Isaiah 11:10 1 Corinthians 2:16 → Isaiah 40:13 … 1 Corinthians 14:21 → Isaiah 28:11-12 1 Corinthians 15:54 → Isaiah 25:8 1 Corinthians 15:55 → Hosea 13:14 1 Corinthians 1:31 and 2 Corinthians 10:17 - Jeremiah 9:24 2 Corinthians 4:13 → Psalm 116:10 (LXX 115:1) Galatians 3:10 → Deuteronomy 27:26 Galatians 3:13 → Deuteronomy 21:23 Ephesians 4:26 → Psalm 4:4 (LXX 4:5) Ephesians 5:31 → Genesis 2:24 Philippians 1:19 → Job 13:16 Philippians 2:10-11 → Isaiah 45:23 2 Thessalonians 1:9 → Isaiah 2:10, 19, 21 2 Timothy 2:19a → Numbers 16:5 … Hebrews 1:6 → Deuteronomy 32:43 (LXX expanded line) Hebrews 1:10-12 → Psalm 102:25-27 (LXX 101:26-28) Hebrews 3:7-11 → Psalm 95:7-11 (LXX 94:7-11. … Hebrews 8:8-12 → Jeremiah 31:31-34 (LXX 38:31-34) Hebrews 10:5-7 → Psalm 40:6-8 (LXX 39:7-9) Hebrews 10:37-38 → Habakkuk 2:3-4 Hebrews 11:21 → Genesis 47:31 … Hebrews 12:5-6 → Proverbs 3:11-12 James 4:6 → Proverbs 3:34 1 Peter 2:6 → Isaiah 28:16 1 Peter 2:9 → Exodus 19:6 (phrase) 1 Peter 2:22 → Isaiah 53:9 1 Peter 4:18 → Proverbs 11:31 1 Peter 5:5 → Proverbs 3:34 (as in James 4:6) Revelation 2:27, 12:5, 19:15 - Psalm 2:9 See Also Further Reading Parental Warnings None.

In this Bible Study we walk through all of Leviticus 16 in which we study the Day of Atonement, also known as Yom Kippur (יום כיפור). The Day of Atonement was (and still is) the most holy day for all of Israel, although it was celebrated differently in Moses' day from how it is today. We will talk about the foundation of this Holy Day, as well as what a scapegoat is (and who/what is Azazel).OUTLINE:00:13 - Personal update. Why am I wearing a bowtie?02:37 - What is my job as a Bible teacher?03:25 - Reading of Leviticus 1610:30 - Leviticus 16.1 - Nadab & Abihu - Aaron's sons who died in Chapter 10.13:11 - Overview of the tabernacle set up, including the outer courtyard, the bronze altar, the wash basin, the candlestick, the table of show bread, the altar of incense, the curtain (or veil), the holy place, the holy of holies (or most holy place), and finally the ark of the covenant. 15:37 - What is the Day of Atonement?17:05 - What was the sin of Nadab & Abihu?Watch the full study of Leviticus chapter 10 on Nadab & Abihu.https://youtu.be/ds7kyDHUq0w20:00 - Leviticus 16.3-5 - the animals mentioned for the sacrifice for the day of atonement.21:38 - Leviticus 16.6-10 “Scapegoat.” What is the Scapegoat? Who is Azazel? Is Azazel a demon? Why is there a discrepancy between translations of the Bible? The Hebrew word: עֲזָאזֵל ʿăzā'zēl (Azazel), the Greek translation (from the Septuagint) is ἀποπομπαῖος (apopompaios), meaning "the one sent away" or "scapegoat.”32:07 - Jesus is our scapegoat! See verses Isa 53.5-6 and Heb 10.10.34:13 - Yom Kippur (יום כיפור). A look at the most holy day for Israel, during Moses' day, during the first and second temple period as well as today (under the rabbinic law). Yom Kippur is still celebrated today; in 2025, it is on October 1 sundown - after nightfall on October 2. For full details of Yom Kippur traditions practiced by Jews today, visit:https://www.chabad.org/library/article_cdo/aid/177886/jewish/What-Is-Yom-Kippur.htm38:46 - Conclusions; a reading of Hebrews 10.1-25. Jesus is the culmination and fulfillment of the Levitical law.Support Iron Sheep Ministries: https://Ironsheep.org/donateListen to the podcast: https://anchor.fm/ironsheepContact Dave & the ISM team: info@ironsheep.orgJoin the email list: http://eepurl.com/g-2zAD

In this episode and the next, we cover the places where the New Testament cites the Old Testament and there is a difference between the Septuagint (LXX) and the rabbinic text. In this first (of two) episodes, we cover citations from Matthew, Mark, Luke, John, and Acts; in the next episode, we will cover Romans through Revelation. By the sheer weight of the evidence, it will become undeniable that the New Testament authors were reading and citing the Septuagint — not some supposed ‘Hebrew' edition (that, in fact, no longer existed at the time of the composition of the New Testament). The Septuagint was the Bible of the Apostles; it was the Bible of the early Church; it was the Bible that God miraculously preserved — as He promised He would; and it should be our Bible today. Show Notes Verses Vorlage over LXX Matthew 2:15 → Hosea 11:1 Matthew 8:17 → Isaiah 53:4 Matthew 26:31 → Zechariah 13:7 (also Mark 14:27) Matthew 27:9-10 → Zechariah 11:12-13 (with elements from Jeremiah 19; 32) Mark 1:2 → Malachi 3:1 (also Luke 7:27) John 19:37 quoting Zechariah 12:10 Romans 11:35 quoting Job 41:11 (MT 41:3) LXX over MT Matthew 1:23 → Isaiah 7:14 Matthew 3:3 → Isaiah 40:3 Matthew 3:17 (Mark, Luke) → (Genesis 22:2, 12, 16) Matthew 17:5 (Mark, Luke) Matthew 4:15-16 → Isaiah 9:1-2 (MT versification 8:23-9:1) Matthew 11:10 → Malachi 3:1 (also Mark 1:2, Luke 7:27) Matthew 12:18-21 → Isaiah 42:1-4 Matthew 13:14-15 → Isaiah 6:9-10 Matthew 15:8-9 → Isaiah 29:13 Matthew 19:5-6 → Genesis 2:24 Matthew 21:16 → Psalm 8:2 (LXX 8:3) Matthew 24:29 → Isaiah 13:10, 34:4 Luke 2:23 → Exodus 13:2 Luke 3:4-6 → Isaiah 40:3-5 Luke 4:18-19 → Isaiah 61:1-2 (with Isa 58:6) John 12:38 → Isaiah 53:1 Acts 2:26 → Psalm 16:9 (LXX 15) Acts 7:14 → Genesis 46:27; Exodus 1:5 Acts 7:42-43 → Amos 5:25-27 Acts 8:32-33 → Isaiah 53:7-8 Acts 13:41 → Habakkuk 1:5 Acts 15:16-18 → Amos 9:11-12 (and the closing clause of v. 18) See Also Further Reading Parental Warnings None.

In today's Gospel Spice lesson, Stephanie Rousselle takes us on a historical journey to frame the Old and the New Testaments, the 400 years between Malachi's time until the arrival of John the Baptist. This period, often referred to as the "intertestamental period," spans remarkable historical developments that are essential to understanding the world Jesus was born into. Imagine living in our day and age, but having no idea of what happened to our country, world, and culture in the last 400 years. Imagine that the latest “news” you have date back from the 1620's or so. Would this affect our understanding of our day? In the same way, we cannot cut 400 years of Jewish history, and assume we lose nothing. Malachi delivered his message around 420BC; John the Baptist. Malachi's successor called to “make a highway in the wilderness” to proclaim the arrival of Messiah, came onto the Judean scene in the 20's AD. But Scripture is silent about this span of time. These "400 years of silence," as they are often called, were not so silent politically, religiously, and socially. By studying the events during this time, we gain insight into how the world was meticulously prepared for Jesus's arrival. While these events are not recorded in the Bible, they hold much significance to know Christ more. Beginning with Alexander the Great's conquest in 333 BC, the world saw Greek culture and language take hold, influencing many aspects of life, including the translation of the Hebrew Old Testament into Greek, known as the Septuagint. This was pivotal, as it allowed for greater access to the Scriptures and laid the foundation for the New Testament to reference these texts. The era is ripe with hostile dynamics between the Hellenistic influences from Greece and the resistance that arose from the Jews, who sought to preserve their traditions. This tension is encapsulated in the Maccabean Revolt led by Judas Maccabeus, a significant event that ultimately led to the celebration of Hanukkah. Another important theme from this period is the rise of different Jewish sects, such as the Pharisees, Sadducees, and Essenes. These groups played crucial roles in the religious landscape of Israel and were directly involved in the societal structure during Jesus's time. These historical layers formed a backdrop against which God chose to reveal His Son. The development of Greek as a universal language and Roman infrastructure, like roads facilitating trade and communication, enabled the rapid spread of the Gospel. Our historical exploration ties to biblical prophecy, specifically how this time fits into Daniel's prophecy of seventy weeks. This provides an eschatological perspective to the discussion. Understanding these details, as part of grasping the broader biblical narrative, challenges the modern tendency to focus solely on personal applicability of Scripture without considering its historical and theological context. Our lesson is an invitation to (re)discover this rich tapestry of history. We encourage you to use the Gospel Spice workbook and additional resources provided to further explore this period's influence on Jesus's earthly ministry and its legacy in the New Testament church. DISCOVER THE GOSPEL SPICE MINISTRIES The Gospel Spice Podcast is part of a larger range of tools given to you by Gospel Spice Ministries. In a nutshell, we exist to inspire Christ-followers to delight in God. In more details: we provide resources to empower Christian leaders across generational, social, ethnic and geographical boundaries towards more intimacy with Jesus Christ and discipleship effectiveness through a Biblical Christocentric foundation. The Gospel-Spice Ministries provide a safe environment for spiritual and community growth empowering people to know Christ more intimately, serve one another more powerfully, and reach the world for Jesus. PLAY IT FORWARD by SHARING the link with friends and family. PRAY IT FORWARD by praying for us and those you share it with! PAY IT FORWARD!! Would you consider supporting this show today to help others enjoy it for free? It comes to you completely free, but is labor-intensive to produce, and we want to keep putting it in the ears of people! Gospel Spice Ministries is a non-profit organization registered under the tax-exempt 501c3 status. Your donations are tax-deductible under IRS Section 170. We want to be the best possible stewards of your financial support. All donations above our minimal operating costs go to Christian organizations fighting human trafficking. Go to gospelspice.com for more, and go especially to gospelspice.com/podcast to enjoy our guests! Interested in our blog? Click here: gospelspice.com/blog (*ListenNotes ranking, 2023) You are invited to join us on the Gospel Spice Prayer Bible Study, titled "The heart behind prayer" starting September 20, 2025! Details and registration here: https://www.gospelspice.com/prayer  There are a few things in our Christian life that we know we should do more, or at least better – and prayer just might top the list. Prayer is a mystery. Why would a conversation with a human have any influence on God's eternal, sovereign plan? It defies logic, and beckons love. How can God, the Almighty Lord of Hosts, be this close, this personal? It defies understanding, and beckons involvement. But, lack of time, inspiration, and discipline, combined with the ruthless tyranny of our busy lives, push prayer to the periphery, to the “one day I'll get to it” pile. And yet, we can excel at what we endeavor to undertake. So, why isn't prayer more of a spiritual priority? Could we develop a mindset around prayer that made it attractive, inspiring, even maybe delightful? What if we attuned our spiritual ears to listen to God, and our spiritual eyes to see His provision? As an unassuming student, I'm going to humbly offer to share the little I have learned from others about the joy of prayer. I will give us theology, practical tips, and useful resources, sharing what works for me as we, together, learn to pray. If you find prayer intimidating, or if your lack of prayer makes you feel guilty or “less than,” then this is the place for you! If you have been a student of prayer for many years, this is the place for you too! If you have breath in your lungs, then prayer can become one of the deepest joys of your day. Don't miss out! A PERSPECTIVE ABOUT PRAYER To pray is to believe that God not only hears, but that He responds. It is to stand in the gap for a broken world, wielding the authority of Christ, empowered by the Spirit, and trusting in the goodness of the Father. The question is not whether prayer works, but whether we are willing to pray the kinds of prayers that invite God's Kingdom into the darkest places of the earth—and of our own hearts. We may never fully understand the mechanics of prayer, or how it intersects with God's sovereignty, but we are not called to understand everything. We are called to be faithful. And faithfulness means showing up—in prayer, in persistence, in expectation. So today, let us pray not only for the comfort of our hearts, but for the transformation of the world. Let us take our place as image-bearers, co-laborers, and co-heirs. Let us believe that God is still listening—and still acting. Because He is. There's only one way to find out what might happen when we truly pray like this. Let's begin. THE MINDSET BEHIND THIS COURSE Before we begin, let me tell you the obvious: I don't really know how to pray. I'm a humble student and absolute beginner at the holy endeavor that is prayer. So, this course isn't really about what I've learned, or any wisdom I might have gathered. But, I've sat at the feet of many prayer warriors over the decades, through books and teachings. So, I'll share what I learned from them. Humility is going to be our primary heart posture! With each lesson, I will offer a few thoughts, practices, and ideas – with much humility, and not taking myself too seriously. I will also share her favorite books and resources about prayer. FInally, I will introduce you to some of the most influential prayer warriors of our history as the Body of Christ. Most importantly, I will invite YOU to pray! Learning to pray comes from praying. Our humble ambition is to inspire you to pray, and to give you a few tips on how to do that. Then, it's up to you! Prayer is a lifelong endeavor. Let's make it delightful together! So, let's get started. Support us on Gospel Spice, PayPal and Venmo!

The rabbis made a number of different kinds of edits to their version of what some call ‘Scripture' (i.e., the Rabbinic or Masoretic Text). In some places, they fiddled with numbers, in some they changed names, and in still others they deleted entire sections of the text. In this final episode of the Old Testament portion of the Septuagint series, we examine the changes the rabbis made to the timelines (particularly the genealogies), the Book of Job, the Book of Esther, and a few other miscellaneous matters. The next two episodes will round out the LXX series with an examination of how the New Testament uses the Old (to the surprise of none, Jesus and the Apostles used the Septuagint), and then the final episode in the series will give a roadmap for where we, as the Church, go from here. Show Notes Esther: LXX and MT Compared See Also Letter: Origen to Africanus Luther on the Rabbinic Book of Esther Further Reading Esther (Brenton) Esther (NETS) [PDF] Calendar Systems: Anno Domini Anno Mundi Byzantine Calendar “Setting the Record Straight on the Primeval Chronology of the Septuagint (Part 2)” Pyramids and Sea Creatures in the Limestone [Just an interesting read.] Parental Warnings None.

Psalm 147 “The Greek and Latin textual traditions associate Psalm 147 with Haggai and Zechariah” McCann, 1267. “The five psalms that close Book Five move from the praise of an individual in Psalm 146, through the praise of a community of faith in Psalm 147, to the praise of all creation in concert with the community of faith in Psalms 148-150” NICOT, 999. “At times this psalm takes up the rhetorical questions of Isaiah 40, and at times the challenges of the Lord to Job, turning them into praise, and linking the wonder of creation with the glories of providence and grace” Kidner, 485. “The Septuagint treats this as two psalms, of which the second begins at verse 12. So its numbering of the Psalter, which has diverged from that of the Hebrew Bible (familiar to Protestants) from Psalm 10 onwards, comes into step again for the last three psalms, 148-150” Kidner, 485. Allen, 307-308, does a good job showing the unity of Psalm 147. Israel is used in vs. 2, 19. The verbal stems for praise in vs. 1 are picked up in vs. 7, 12. “All the strophes end with antithetical statement, in vs. 6, 10-11, 19-20. Repetition of vocabulary in adjacent line marks each strophe, being climactically intensified in the third (vv. 4-5, 10-11, 18-19, 19-20). A group of three participles prefixed with the article appears in both the second and third strophes (vv. 8, 14-16), and so does the particular participle ‘giving' (vv. 9, 16)” Allen, 308.147:1-6 The LORD is builder of Jerusalem147:7-11 He is Creator of all the universe147:12-20 He is God of Zion Psalm 147 and Jesus This psalm “articulates the incarnation of God's word (see John 1:1, 14). The cosmic God is personally, intimately, inextricably involved in the lives and futures of human beings…The only proper response to the good news of God's incarnational involvement with the world is to stand in awe (v. 11a) and to sing the words that convey the grateful offering of our lives, ‘Praise the LORD!'” McCann, 1269. 147:3 Jesus heals the broken hearted in Luke 4:18. The same word in the LXX is used in this verse. 147:6 The word used in the LXX for gentle is used in Matt. 11:29.147:8, 15-18 Jesus controls the weather in Matt. 8:23-27; Mark 4:35-41; Luke 8:22-25147:11 Jesus is the object of hope in Matt. 12:21; Rom. 15:12; I Cor. 15:19; Phil. 2:19147:14 Jesus is the Prince of peace in Eph. 2:14147:14 Jesus came offering Jerusalem peace, but they closed their eyes to it- Luke 19:42.147:14 Jesus satisfies with the finest of wheat- John 6:12147:15, 18, 19 Jesus is the Word of God- John 1:1-3, 14.147:19-20 The gospel is available to all nations- Matt. 28:18-20.

In this episode, we delve into the history of the Jews – both in the homeland of Judea and the many communities of the Diaspora. From the conquests of Alexander, the Jews navigated through a new paradigm that favored “Greekness” and embraced many aspects of Hellenistic culture, while also trying to uphold the Laws of Moses that linked them back to the glory days of Solomon and David. The flowering of diasporic literature, such as the creation of the Septuagint, was one byproduct of Judeo-Greek interaction. Yet tensions with the Hellenistic monarchies could lead to severe unrest, as will eventually culminate in the Maccabean Revolt. Episode Notes: (https://hellenisticagepodcast.wordpress.com/2025/07/30/107-jews-and-judaism-from-alexander-the-great-to-antiochus-iii/) Episode Transcript: (https://hellenisticagepodcast.wordpress.com/wp-content/uploads/2025/07/107-jews-and-judaism-from-alexander-the-great-to-antiochus-iii-transcript.pdf) Social Media: Twitter (https://twitter.com/HellenisticPod) Facebook (www.facebook.com/hellenisticagepodcast/) Instagram (https://www.instagram.com/hellenistic_age_podcast/) Twitch (https://www.twitch.tv/hellenisticagepodcast) Show Merchandise: Etsy (https://www.etsy.com/shop/HellenisticAgePod) Redbubble (https://www.redbubble.com/people/HellenisticPod/shop?asc=u) Donations: Patreon (https://patreon.com/TheHellenisticAgePodcast) Ko-Fi (https://ko-fi.com/hellenisticagepodcast) Amazon Book Wish List (https://tinyurl.com/vfw6ask)

Isaiah 45:1–13 (Listen) Cyrus, God's Instrument 45:1   Thus says the LORD to his anointed, to Cyrus,    whose right hand I have grasped,  to subdue nations before him    and to loose the belts of kings,  to open doors before him    that gates may not be closed:2   “I will go before you    and level the exalted places,1  I will break in pieces the doors of bronze    and cut through the bars of iron,3   I will give you the treasures of darkness    and the hoards in secret places,  that you may know that it is I, the LORD,    the God of Israel, who call you by your name.4   For the sake of my servant Jacob,    and Israel my chosen,  I call you by your name,    I name you, though you do not know me.5   I am the LORD, and there is no other,    besides me there is no God;    I equip you, though you do not know me,6   that people may know, from the rising of the sun    and from the west, that there is none besides me;    I am the LORD, and there is no other.7   I form light and create darkness;    I make well-being and create calamity;    I am the LORD, who does all these things. 8   “Shower, O heavens, from above,    and let the clouds rain down righteousness;  let the earth open, that salvation and righteousness may bear fruit;    let the earth cause them both to sprout;    I the LORD have created it. 9   “Woe to him who strives with him who formed him,    a pot among earthen pots!  Does the clay say to him who forms it, ‘What are you making?'    or ‘Your work has no handles'?10   Woe to him who says to a father, ‘What are you begetting?'    or to a woman, ‘With what are you in labor?'” 11   Thus says the LORD,    the Holy One of Israel, and the one who formed him:  “Ask me of things to come;    will you command me concerning my children and the work of my hands?212   I made the earth    and created man on it;  it was my hands that stretched out the heavens,    and I commanded all their host.13   I have stirred him up in righteousness,    and I will make all his ways level;  he shall build my city    and set my exiles free,  not for price or reward,”    says the LORD of hosts. Footnotes [1] 45:2 Masoretic Text; Dead Sea Scroll, Septuagint level the mountains

In this encore episode, the profs talk with Greg Lanier and Will Ross about the Septuagint—what it is and why it matters. Dr. Lanier is professor of New Testament at RTS Orlando and Dr. Ross is associate professor of Old Testament at RTS Charlotte. Have you considered taking a class with us during the upcoming academic year? Explore our degree programs and find one that's right for you: www.rts.edu/washington. Email admissions.washington@rts.edu to get started. Follow us on Instagram: www.instagram.com/rts.washington/ Facebook: www.facebook.com/RTSWashingtonDC X: x.com/rtswashington

How can a prophecy written over 2,000 years ago be so shockingly accurate, yet still remain a mystery to so many? That's the paradox of the Biblical book of Daniel's predictions.The Book of Daniel demonstrates the Bible's unmatched accuracy, as it foretells the rise of Babylon, Persia, and Greece under Alexander the Great, and other empires, long before they occurred, with the Septuagint confirming that these prophecies were recorded over 200 years before Jesus. As we dive into Daniel's prophetic chapters, we're seeing these patterns continue today, with Joe Morris' end times teachings reminding us to stay alert as wars, rumors of wars, and moral confusion rise. From radical anti-Israel voices gaining influence, to Trump's plan to arm Ukraine while tensions with Russia escalate, to Biden's autopen scandal exposing lawlessness in leadership, and even a Colorado DA dropping charges against a transgender child predator, these headlines reveal a world shaking under deception, corruption, and the erosion of justice—signs Jesus warned would increase before His return. Now is the time to stay rooted in God's Word, watch the prophetic signs, and live ready, because Jesus is coming soon, and the Bible continues to prove itself true with each passing headline.------------------------------------------------------------

In this episode of Catholic Answers Live, we tackle one of the most persistent Protestant arguments against the Catholic canon: Did St. Jerome actually reject the Deuterocanonical books? Some claim he supported a 66-book Bible—so what's the truth? We unpack what Jerome really believed, what he said about the Septuagint, and how his writings have been misused. Help support the work we do by donating! Catholicanswersradio.com Join The CA Live Club Newsletter: Click Here Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 14:05 – How do we respond to protestants that will use St. Jerome to support their 66 book canon?  24:37 – What are the differences between the Greek, and Russian Orthodox churches and why do they disagree so much?  31:13 – Who was the author that helped write Hebrews?  34:22 – How does the Church judge when one is really inspired?  43:34 – Was Mark plagiarized from Luke and Matthew?