Podcast appearances and mentions of walter kaiser

Dr. Walter Kaiser and Dr. Darrell Bock share the amazing Messianic prophecies God has given us in Scripture. We will present 16 clues or prophecies that clearly identify the Messiah in the Hebrew Scriptures.  

Dr. Walter Kaiser and Dr. Darrell Bock share the amazing Messianic prophecies God has given us in Scripture. We will present 16 clues or prophecies that clearly identify the Messiah in the Hebrew Scriptures. To support this ministry financially, visit: https://www.oneplace.com/donate/701/29

Dr. Walter Kaiser and Dr. Darrell Bock share the amazing Messianic prophecies God has given us in Scripture. We will present 16 clues or prophecies that clearly identify the Messiah in the Hebrew Scriptures.  

Dr. Walter Kaiser and Dr. Darrell Bock share the amazing Messianic prophecies God has given us in Scripture. We will present 16 clues or prophecies that clearly identify the Messiah in the Hebrew Scriptures. To support this ministry financially, visit: https://www.oneplace.com/donate/701/29

Dr. Walter Kaiser and Dr. Darrell Bock share the amazing Messianic prophecies God has given us in Scripture. We will present 16 clues or prophecies that clearly identify the Messiah in the Hebrew Scriptures.  

Dr. Walter Kaiser and Dr. Darrell Bock share the amazing Messianic prophecies God has given us in Scripture. We will present 16 clues or prophecies that clearly identify the Messiah in the Hebrew Scriptures. To support this ministry financially, visit: https://www.oneplace.com/donate/701/29

Dr. Walter Kaiser and Dr. Darrell Bock share the amazing Messianic prophecies God has given us in Scripture. We will present 16 clues or prophecies that clearly identify the Messiah in the Hebrew Scriptures.  

Dr. Walter Kaiser and Dr. Darrell Bock share the amazing Messianic prophecies God has given us in Scripture. We will present 16 clues or prophecies that clearly identify the Messiah in the Hebrew Scriptures. This 4 program series is available in Blu-ray /DVD and has a Companion Study Guide perfect for group or individual study. To support this ministry financially, visit: https://www.oneplace.com/donate/701/29

There are a ton of reasons why people walk away from God or, as some say, “lose their faith.” Very often it is related to difficulties and trials that they face which end up being too strong for them to bear. In such cases, some people despair and crack under the pressure and may even blame God for their circumstances. The fact that all of us likely know someone like this punctuates the point that we need to have our theology worked out before we face deep waters. We need to be prepared knowing that for a believer, it is possible to go from despairing of life to the worship of God. As we look at 1 Samuel 16:14 to 19:17 on Sunday, we'll see David in a precarious situation that threatened to shipwreck his relationship with God. The narrative will help us see that we can indeed trust his perfect plan. This message will also prepare us for a look at Psalm 59 next Sunday where David writes a song about the experiences we'll look at this week. Series: The Great Exchange Todd Dugard Message: 2 – From despair to worship: Part 1 Harvest Bible Chapel Text: 1 Samuel 16:14-19:17 Sept 22, 2024 To go from despairing of life to the worship of God I must… …accept that “bad” things happen to “good” people (19:1a) Why do bad things happen to good people? That only happened once, and he volunteered. R. C. Sproul …surround myself with faithful friends (19:1b-7) Matthew 10:36–37 Biblical friendship exists when two or more people, bound together by a common faith in Jesus Christ, pursue him and his kingdom with intentionality and vulnerability. Rather than serving as an end in itself, biblical friendship serves primarily to bring glory to Christ, who brought us into friendship with the Father. It is indispensable to the work of the gospel in the earth, and an essential element of what God created us for. Jonathan Holmes, The Company We Keep …acknowledge the sovereignty of God (19:8-10) Under divine providence everything ultimately was attributed to him; why not say he did it in the first place? Walter Kaiser, Hard Sayings of the Bible God brough redemption and forgiveness to anyone who would believe. It goes against all the normative patterns that we follow like power and strength are better than weakness, winning is better than losing, big is better than small, health is better than sickness, comfortable living is better than suffering, to gain is better than to suffer sacrifice and loss...The message that we proclaim, the message of the gospel, is based in a complete reversal of power and conquest. The cross of Jesus Christ, a symbol of death and shame and weakness and suffering, stands at the heart of our faith. David Barker Isaiah 53:10a Romans 8:18 Romans 8:28 …trust his perfect plan (19:11-17) Psalm 59:9

Feedback? Send us a text! (note: we can't reply to texts. For a reply, please email us at biblebrief@biblelit.org) Sitting in his new cedar house, David desires to also build God a house. A house where the ark of the covenant would be kept.  But God responds to David's desire with the great Davidic Covenant...promises of a Dynasty, a Kingdom, and a King!Read along with the story. Today we're reading 2 Samuel 7.Thank you to our generous patrons who makes this show possible. The Bible Brief is listener-supported and brought to you by the Bible Literacy Foundation, dedicated to helping people like you learn the Bible. Looking for more? Check out our website at biblelit.org.Thanks to Walter Kaiser and Eugene Merrill for their valuable insights into the Davidic Covenant!Support the Show.Support the show: Tap here to become a monthly supporter!Review the show: Tap here!Want to go deeper?...Download the PRISM Bible App!iPhone: App Store LinkAndroid: Play Store LinkWebsite: biblelit.orgInstagram: @biblelitTwitter: @bible_litFacebook: @biblelitEmail the Show: biblebrief@biblelit.orgThis episode primarily uses the ESV Bible translation, but may also use CSB, NASB, and NKJV.Search Tags: bible, beginner, bible verse, god, verse of the day, prayer, jesus, bible study, scripture, learn, bible introduction, introduction, intro to the bible, introduction to the bible, beginner bible, bible overview, how to read the bible, what is the bible about, bible story, bible stories, what is the bible, bible study, walkthrough, bible walk...

Dr. Kaiser is a retired theology professor and old testament scholar.  He taught at Wheaton Graduate School and Trinity Evangelical Divinity School.  He has written about 90 books on the Old Testament and loves Israel and the Jewish people.  Dr. Kaiser has 6 more books waiting for publication and he has led over 25 tours to Israel.  He considers himself an "armchair archeologist," having never actually participated in a dig.Dr. Kaiser is a respected author, speaker and Bible teacher. Currently he is President Emeritus and Distinguished Professor of Old Testament and Ethics at Gordon-Conwell Theological Seminary in Hamilton, MA. At 90 years old, he keeps going, like the energizer bunny!

Jean Calvin in the 1500's decided that 'ezer kenegdo in Genesis 2:18 which referred to the woman who was to be created meant "cook's helper." He was wrong. Very wrong. Who was the woman? She was the "equal partner" of the man. These two together were to receive the creation mandate from God (se Genesis 1:28) to be fruitful and multiply and rule over the earth. Go deeper? One way is to enroll in the six Session, hour-long Zoom discussion group called The Eden Workshop on Genesis 2-3. Here's how: www.Tru316.com/workshopThe Tru316 Foundation(www.Tru316.com) is the home of The Eden Podcast with Bruce C. E. Fleming where we “true” the verse of Genesis 3:16. The Tru316 Message is that “God didn't curse Eve (or Adam) or limit woman in any way.” Once Genesis 3:16 is made clear the other passages on women and men become clear too.YOU are encouraged to LISTEN to the episodes of Seasons 1-11 of The Eden Podcast for teaching on the seven key passages on women and men. The Eden Podcast is available on Apple Podcasts, Spotify and many others.Are you a READER? We invite you to get from Amazon the four books by Bruce C. E. Fleming in The Eden Book Series.The Book of Eden, Genesis 2-3. God didn't curse Eve (or Adam) or limit woman in any way.Beyond Eden, Ephesians 5:15-6:9. The Great Mystery Revealed: Mutually Submitting in Christ.Back to Eden, 1 Timothy 2:8-3:16. Corrected and Restored by Jesus the Faithful Word.Because of Eden, 1 Cor 11, 14 and 1 Peter 3. Quotations Refuted and Witnessing Spouses.Prefer to study at your own speed? Purchase The Eden Course on Genesis 2-3! Ready to check out the Hebrew research in Dr. Joy Fleming's 407-page dissertation? It is available HEREWould you like to support the work of the Tru316 Foundation? You can become a Tru Partner HERE: www.Tru316.com/partner

These are the tools we used to research the 7 key passages on women and men for The Eden Podcast. Here are The Four Principles to use to let each passage of the Bible speak for itself:God is the source of all TruthEverything in the Bible has its own placeEverything in the Bible has its own meaningThe Bible is meant to change meLearn to use these 4 Principles well and you can confidently study any Bible passage! In this extended Master Class we especially highlight these passages:Genesis 3:16Genesis 2-3Ephesians 5:15-6:91 Timothy 2:8-3:161 Corinthians 11:2-161 Corinthians 14:34-401 Peter 3:1-7You can go deeper in the Tru316 Foundations' 4 Tru School Workshops. The Eden Workshop on Genesis 2-3The Beyond Eden Workshop on Ephesians 5-6The Back to Eden Workshop on 1 Timothy 2-3The Because of Eden Workshop on 1 Corinthians 11 & 14 and 1 Peter 3.To sign up go to www.Tru316.com/workshop

Romans 12:24 Areas of Relational Influence:• Parents • Family • Spouse• FriendsBig Idea: Generational patterns, whether positive or negative, have a profound impact on our lives.3 Objections to Dealing with Our Past:• Focusing on the past is bad.• I don't need to address my past.• My past is a can of worms I am not willing to open.Exodus 20:5-6"Children who repeat the sins of their fathers evidence it by personally hating God." - Walter KaiserPoint 1: Identifying Generational Patterns• Single greatest influence on who you are today - Family of Origin…- Your entire extended family going back 3-4 generations.• “Jesus might live in your heart, but grandpa lives in your bones.” - Pete ScazzaroPoint 2: Breaking the Chains of the Past• 2 Kings 22:1-2Point 3: Building a Christ-Centered Legacy• Proverbs 22:6• “What one generation tolerates, the next generation will embrace.” - John WesleyResponse: • The hope to change your generational patterns rests in Jesus.- Romans 5:18-19• There is nothing that has been passed down to you from prior generations that Christ cannot redeem and restore.• God wants to restore broken patterns in your life.- “for I, the Lord your God, am a jealous God”- “God's jealousy is not a compound of frustration, envy, and spite, as human jealousy so often is, but appears instead as a praiseworthy zeal to preserve something supremely precious.” - J. I. PackerNew pattern established in Christ.DISCOVERY BIBLE STUDY► This week's Passage: Colossians 3:1-11► Connection questions:1. What are you thankful for?2. What is a challenge you are facing?3. How did you do with last week's “I will” statement?► Have at least one member of the group restate the passage in their own words► Individual answers to five questions:1. What stands out to you?2. What does this passage tell us about people?3. What does this passage tell us about God?4. Based on the passage, what is one thing I could do differently starting now and what would happen if I did? (each person commits to their action for one week using an “I will…” statement)5. Who are you going to tell about what you discovered? (each person commits to having that conversation before the next meeting)

Romans 12:24 Areas of Relational Influence:• Parents • Family • Spouse• FriendsBig Idea: Generational patterns, whether positive or negative, have a profound impact on our lives.3 Objections to Dealing with Our Past:• Focusing on the past is bad.• I don't need to address my past.• My past is a can of worms I am not willing to open.Exodus 20:5-6"Children who repeat the sins of their fathers evidence it by personally hating God." - Walter KaiserPoint 1: Identifying Generational Patterns• Single greatest influence on who you are today - Family of Origin…- Your entire extended family going back 3-4 generations.• “Jesus might live in your heart, but grandpa lives in your bones.” - Pete ScazzaroPoint 2: Breaking the Chains of the Past• 2 Kings 22:1-2Point 3: Building a Christ-Centered Legacy• Proverbs 22:6• “What one generation tolerates, the next generation will embrace.” - John WesleyResponse: • The hope to change your generational patterns rests in Jesus.- Romans 5:18-19• There is nothing that has been passed down to you from prior generations that Christ cannot redeem and restore.• God wants to restore broken patterns in your life.- “for I, the Lord your God, am a jealous God”- “God's jealousy is not a compound of frustration, envy, and spite, as human jealousy so often is, but appears instead as a praiseworthy zeal to preserve something supremely precious.” - J. I. PackerNew pattern established in Christ.DISCOVERY BIBLE STUDY► This week's Passage: Colossians 3:1-11► Connection questions:1. What are you thankful for?2. What is a challenge you are facing?3. How did you do with last week's “I will” statement?► Have at least one member of the group restate the passage in their own words► Individual answers to five questions:1. What stands out to you?2. What does this passage tell us about people?3. What does this passage tell us about God?4. Based on the passage, what is one thing I could do differently starting now and what would happen if I did? (each person commits to their action for one week using an “I will…” statement)5. Who are you going to tell about what you discovered? (each person commits to having that conversation before the next meeting)

Read along with the story. Today we're reading 2 Samuel 7. Sitting in his new cedar house, David desires to also build God a house. A house where the ark of the covenant would be kept.  But God responds to David's desire with the great Davidic Covenant...promises of a Dynasty, a Kingdom, and a King!Thank you to our generous patrons who makes this show possible. The Bible Brief is listener-supported and brought to you by the Bible Literacy Foundation, dedicated to helping people like you learn the Bible. Looking for more? Check out our website at biblelit.org.Thanks to Walter Kaiser and Eugene Merrill for their valuable insights into the Davidic Covenant!Support the showSupport the show: Tap here to become a monthly supporter!Review the show: Tap here!Newsletter: BibleLit Newsletter Sign-UpListener Survey: Survey LinkWebsite: biblelit.orgInstagram: @biblelitTwitter: @bible_litFacebook: @biblelitEmail the Show: biblebrief@biblelit.orgThis episode primarily uses the ESV Bible translation, but may also use CSB, NASB, and NKJV.Search Tags: bible, beginner, bible verse, god, verse of the day, prayer, jesus, bible study, scripture, learn, bible introduction, introduction, intro to the bible, introduction to the bible, beginner bible, bible overview, how to read the bible, what is the bible about, bible story, bible stories, what is the bible, bible study, walkthrough, bible walkthrough,...

Ephesians 5:15 - Notice the main idea and the explanation that follows it immediately.The best definition on walking in the Spirit is in these versesWant to get clarity? Join us for the next Tru School Workshop. Take the Beyond Eden Workshop on Ephesians 5:15-6:9 by clicking on Tru316.com/workshop

Go deeper. For much more, get a copy of The Book of Eden, Genesis 2-3 by Bruce C. E. Fleming (Kindle eBook, Paperback or audio book on Audible!)Join the movement to "true" the verse! Become a Tru Partner of the Tru316 Foundation. Click Tru316.com/partner

Our online course is now available! Called "The Eden Course (Genesis 2-3)" it is presented by Jessica Nagy! Learn more at TheEdenCourse.comTo drive the ministry forward become a Tru Partner! Tru316.com/partner

God didn't punish or restrict women in Eden or in the Church. But many people think that is just what God did. Before The Eden Podcast was launched, and The Eden Book Series was published, the Reverend Bruce C. E. Fleming, DEA, taught a major series of lessons you can now find on YouTube that are here being made available for you on Season 11 of The Eden Podcast. The so called "clobber passages" are each made clear in this series. For feedback see Tru316.com/testimonialsTo support this teaching and make possible our interaction with those who do the translation work in Bible versions become a Tru Partner of the Tru316 Foundation here: Tru316.com/partner. For the Tru316 Foundation YouTube Channel click here and subscribe: https://www.youtube.com/@tru316

Lamentations 2:1-13 “the three goals of the initial poem—articulating grief, helping the community take responsibility for their shortcomings by means of spiritual interpretation, and helping members turn in prayer back to God as the only one who could take them beyond their catastrophe—are repeated in the second poem but at a more emotive and strident level in order to drive these messages home and encourage the community to turn to God in their own prayer.”  - Leslie Allen "In the dust of the streets  lie the young and the old;    my young women and my young men  have fallen by the sword;    you have killed them in the day of your anger,  slaughtering without pity." - Lamentations 1:21 “The Lord has done what he purposed; he has carried out his word; which he commanded long ago; he has thrown down without pity;
he has made the enemy rejoice over you and exalted the might of your foes.” - Lamentations 1:17 “But if you will not obey the voice of the Lord your God or be careful to do all his commandments and his statutes that I command you today, then all these curses shall come upon you and overtake you. Cursed shall you be in the city, and cursed shall you be in the field. Cursed shall be your basket and your kneading bowl. Cursed shall be the fruit of your womb and the fruit of your ground, the increase of your herds and the young of your flock. Cursed shall you be when you come in, and cursed shall you be when you go out.  The Lord will send on you curses, confusion, and frustration in all that you undertake to do, until you are destroyed and perish quickly on account of the evil of your deeds, because you have forsaken me.”  - Deuteronomy 28:15-20 “What would happen to our faith if we believed that God reigns sovereign over both our celebration and our suffering?” - Soong Chan Rah “This whole question of divine anger (ira dei) has been the subject of some sharp debate in the history of the church. It became known as the question of divine possibility (the quality or aptness in God to feel, suffer, or be angry) or impassibility (the denial of those qualities). Under the strong advocacy of Gnosticism (a philosophy that combined Greek and Oriental ideas with Christian teaching and professed access to truth that was a mystery to outsiders) a doctrine of God emerged that took the strongest exception to any claim that God could feel or suffer anything or that He could be angry.” - Walter Kaiser “believed that the God of the Old Testament was a ‘Demiurge' (a god subordinate to the supreme God and responsible for the creation of evil) whose involvement in war, suffering, and judgments disqualified Him from being the God of grace and goodness whom Marcion found in most of Paul's epistles in the New Testament.” - Walter Kaiser “Lactantius, wrote his De Ira Dei, ‘The Anger of God.' For him passions or emotions were not in themselves evil, but avenues of virtue and goodness when kept under control. Furthermore, God must be moved to anger when He sees sin and wickedness in men and women just as He is moved to love them when they please Him.  - Walter Kaiser “He who loves the good, by this very fact hates the evil; and he who does not hate the evil, does not love the good; because the love of goodness issues directly out of the hatred of evil, and the hatred of evil issues directly out of the love of goodness. No one can love life without abhorring death; and no one can have an appetency for light, without an antipathy to darkness.” - Lactantius “our problem with anger is that we define it as Aristotle did, ‘the desire for retaliation' or a desire to get even and get revenge for a slight or real harm done to us. With anger goes the idea of a ‘brief madness' and ‘an uneasiness or discomposure of the mind, upon the receipt of an injury, with a present purpose of revenge.' But Lactantius defined anger as ‘a motion of the soul rousing itself to curb sin.' - Walter Kaiser  

 There is MUCH in Genesis 3:16 we don't see in the English translations of Genesis 3:16. You can start with our blog on Tru316.com/blog HERE. To go deeper read Dr. Joy Fleming's book Man and Woman in Biblical Unity, Theology from Genesis 2-3 on Kindle HERE.Help spread this news to others. Become a Tru Partner with us through the Tru316 Foundation HEREHere's the full link to that blog post: https://tru316.com/blog/f/what-does-genesis-316-say-reason-for-the-tru316-project?blogcategory=Favorite+Articles 

In this episode, Brian Auten and Chad Gross interview astrophysicist Dr. Hugh Ross about the fine-tuning of the universe, solar system, and our planet for intelligent life to exist. They discuss the ideas of his latest book Designed to the Core.0:35 - About Hugh Ross, and his latest book3:48 - Information on the Defenders Conference: www.thedefendersconference.com5:41 - Welcoming Hugh Ross6:02 - Commentary on the James Webb space telescope10:42 - Do the theistic implications of a big bang seem to be a stumbling block for atheistic scientists?13:00 - An overview of the fine-tuning data in Designed to the Core16:33 - What about a multiverse to explain the fine-tuning?19:43 - Why search for exoplanets when the prospect for life is so minimal?21:51 - All the planets surrounding earth play a role in supporting life25:00 - Why comets and asteroids are important for life28:17 - Does the impending heat death of the universe negate fine-tuning?31:30 - What about earth-quakes, hurricanes and natural evils?38:43 - Why is so much of the universe uninhabitable, and so big?45:35 - The importance of the earth and moon's magnetic fields52:51 - How can someone use fine-tuning persuasively in conversation?55:05 - The origin of life problem1:00:10 - Could life be based on something other than carbon?1:02:23 - Is Hugh Ross a Concordist in his view of scripture?1:10:46 - How does Hugh stay so cool during hostile debates?1:14:55 - Wrapping upRESOURCES:Hugh Ross Bio: https://a315.co/3RDiDcrArticle: James Webb Space Telescope: Initial RevelationsArticle: Big Bang Implications of Detecting the Universe's First StarsHugh Ross and Walter Kaiser vs. Ken Ham and Jason Lisle - Genesis DebateHugh Ross Books:Designed to the CoreThe Creator and the CosmosWhy the Universe Is the Way It IsImprobable Planet www.reasons.org================================We appreciate your feedback.If you have a question or comment for the podcast, record it and send it our way using www.speakpipe.com/Apologetics315 or you can email us at podcast@apologetics315.com

Here is Part 1 of our serialization of Dr. Joy Fleming's book Man and Woman in Biblical Unity, Theology from Genesis 2-3.The human race was and is God's delight. This early part of Genesis tells of two human beings, each specially "handmade" by God. It speaks of how they related to their Creator's care and command. Because two people were created, societal interplay is observed between them. And because they were responsible for their own actions, the Creator deals with each one individually.In Genesis we discover that both persons share equally inthe image of God (Gn. 1:26-27);the charge to be fruitful and multiply (Gn. 1:28);the mandate to rule over the world God created (Gn. 1:26-31);the enjoyment of God's gracious bounty in the Garden (Gn. 2);and even in the name "Adam" (Gn. 5:2).Neither person of either gender has greater intrinsic value than the other. They are partners in the grace of life. The text of Genesis 2 and 3 tells us of the Creator who graciously reaches out to the two sinners, and how the first couple experiences God's love as well as the consequence of sin.Go Deeper? You can get the full audio book as a free download from our website. Simply click on the top bar when you go to Tru316.com.

Joy and Bruce each did their doctoral studies at the University of Strasbourg in France. Hear how Joy hesitantly raised her hand at the end of a weekend retreat in the mountains along the Rhine River and what surprises came next.

Women are free to follow Paul's liberating traditions! In 1 Cor 11:10-16 Paul appeals to the church as a whole and to the Greek subgroup of believers. There should be no restrictions placed on women in church or at home.GO DEEPER? Get Book Four in The Eden Book Series by Bruce C. E. Fleming, Because of Eden, 1 Corinthians 11 & 14 and 1 Peter 3. 

People stumble over several points in this passage. Here are two quick notes taken from this episode."One wife/husband" in the Greek of 3:2 is an idiom meaning "a faithful spouse" whether male or female."If anyone manages his or her own household well" in Greek in 3:5-6 includes both men and women.Go deeper with the book Back to Eden, 1 Timothy 2-3 by Bruce C. E. Fleming, available soon.What is the foundation for our research? Genesis 3:16! Once Genesis 3:16 is made clear the seven passages on women and men in the Bible become clear too.Take the Course. Read the Book. So much more. Go to Tru316.comOthers are saying: https://heresthejoy.com/2022/08/a-resource-for-biblical-study-of-headship-and-submission/ 

Nick Kaßner Facebook Website Instagram Twitter Steady Paypal Philipp Didion Twitter Olaf Wuttke Website Herzlich Willkommen zu einer neuen Ausgabe des Hörfehler Podcasts. Teil 1 der Geschichte zum französischen Fußball und wenn es schon zwei Teile werden, dann könnt ihr erahnen was auf euch wartet. Mit Philipp Didion und Olaf Wuttke sind zwei Historiker zu Gast, die sich dem französischen Fußball verschrieben haben. Wir starten mit Fußball als englischen Import, warum er sich vor allem zuerst im französischen Norden entwickelte und schauen dann auf die Entwicklung der verschiedenen Verbände. Dabei führen Philipp und Olaf eine sehr spannend zu verfolgende Diskussion. Die Zwischenkriegszeit mit ihrer Resignationsprofessionalisierung bringt die Einführung der Profimeisterschaft. Jules Rimet als FIFA-Präsident ist entscheidend bei der Einführung der WM und die erste findet 1938 in Frankreich statt. Es folgt das Vichy-Regime und der Fußball im besetzten Frankreich. Dabei geht es um Zwangsfusionen auf höchster Ebene, der Profifußball wird abgeschafft und der Elsass-Lothringische Fußball wird in den deutschen Spielbetrieb überführt. Wir schauen auf die Befreiung Frankreichs und das Vorgehen gegen Kollaborateure. Das letzte Kapitel in Teil 1 gehört den goldenen 50igern. Philipp gibt einen kleinen Exkurs zum saarländischen Fußball zwischen Frankreich und der Bundesrepublik und Olaf darf von seinem Lieblingsteam Stade de Reims als europäische Spitzenmannschaft schwärmen. Was auch den 3.Platz der Nationalmannschaft 1958 erklärt. Erstmals ist die Rede von einer französischen Spielweise und einem französischen Stil. Natürlich geht es auch um die Gründung der UEFA und Initiativen zur Einführung des Landesmeister Wettbewerbs. Der Hörfehler Podcast ist Werbe, Sponsoren und Paywallfrei. Er lebt durch Spenden seiner Unterstützer:innen. Ich würde mich freuen, wenn auch du meine Arbeit an diesem Podcast zu schätzen weißt und mithelfen möchtest, den Hörfehler mittel und langfristig auf sichere Beine zu stellen. #morethanagame Hier findest du alle Möglichkeiten des Supports. Weiterempfehlen, Rezensionen/Bewertungen oder Retweets sind eine kostenfreie Möglichkeit den Podcast zu unterstützen. Über alles das würde ich mich sehr freuen. Shownotes:  Das ist sozusagen heute Olafs Stunde, denn so gut wie alle Texte zum französischen Fußball in der Wikipedia stammen von Olaf Wuttke. Einen kompletten Überblick zum Thema findet ihr hier. Im folgenden gibt es jeweilige Erwähnungen aus der Sendung mit Link. Die Fußball-Landkarte zeigt die 20 Clubs die die erste Meisterschaftsrunde 1932 gespielt haben.  1932 ou la fragile bascule du football français vers le professionnalisme [en illustration, les 20 clubs qui disputent le premier championnat professionnel] Série « L'ancêtre de la Ligue 1 » à retrouver cette semaine dans L'Équipe #histoire #sport https://t.co/QMtidiGVvc pic.twitter.com/uap4J70Emd Ludovic Lestrelin (@lestrelin) August 22, 2022   Standard AC Paris, Joan Gamper, Club Français Paris, Union des sociétés françaises de sports athlétiques, Étoile des Deux Lacs, Patronage Olier, FC Sete, Stade Helvétique Marseille, US Suisse Paris, Georges Bayrou, FC Sochaux, FC Mulhouse, OSC Lille, FC Antibes, AS Cannes, Jules Rimet, Henri Delaunay, Stade Olympique Yves-du-Manoir, Arthur Friedenreich, Leônidas da Silva, José Leandro Andrade, Larbi Ben Barek, Vichy-Regime, Philippe Pétain, SC Fives, FC Lyon, FC Metz, RC Straßbourg, Gauliga Westmark, Masterarbeit zum Gauleiter Westmark Josef Bürckels SG SS Straßburg, Luftwaffen-Sportverein Hamburg, Walter Kaiser, FC Rouen, Oscar Heisserer, KZ Natzweiler-Struthof, Edmund Weiskopf, Oskar Rohr, Alexandre Villaplane, Roubaix-Tourcoing Olympic Club, Olympique Nîmes, Rudolf de la Vigne, Herbert Binkert, Peter Momber, Kurt Clemens, August Jordan, Saarländische Fußballnationalmannschaft, Sportfreunde 05 Saarbrücken, SV Saar 05 Saarbrücken, Bernd Reichelt, Stade Rennes, OGC Nizza, Albert Batteux, Stade Reims, Raymond Kopa, Football makes History, Gabriel Hanot, Nationale Befreiungsfront (Algerien), Fußballauswahl des FLN, Mustapha Zitouni,   Der Beitrag HRF 154 | Die Geschichte des französischen Fußballs Teil 1 erschien zuerst auf Hörfehler - Podcast zu Fussball-Zeitgeschichte. Du möchtest deinen Podcast auch kostenlos hosten und damit Geld verdienen? Dann schaue auf www.kostenlos-hosten.de und informiere dich. Dort erhältst du alle Informationen zu unseren kostenlosen Podcast-Hosting-Angeboten.

Nick Kaßner Facebook Website Instagram Twitter Steady Paypal Philipp Didion Twitter Olaf Wuttke Website Herzlich Willkommen zu einer neuen Ausgabe des Hörfehler Podcasts. Teil 1 der Geschichte zum französischen Fußball und wenn es schon zwei Teile werden, dann könnt ihr erahnen was auf euch wartet. Mit Philipp Didion und Olaf Wuttke sind zwei Historiker zu Gast, die sich dem französischen Fußball verschrieben haben. Wir starten mit Fußball als englischen Import, warum er sich vor allem zuerst im französischen Norden entwickelte und schauen dann auf die Entwicklung der verschiedenen Verbände. Dabei führen Philipp und Olaf eine sehr spannend zu verfolgende Diskussion. Die Zwischenkriegszeit mit ihrer Resignationsprofessionalisierung bringt die Einführung der Profimeisterschaft. Jules Rimet als FIFA-Präsident ist entscheidend bei der Einführung der WM und die erste findet 1938 in Frankreich statt. Es folgt das Vichy-Regime und der Fußball im besetzten Frankreich. Dabei geht es um Zwangsfusionen auf höchster Ebene, der Profifußball wird abgeschafft und der Elsass-Lothringische Fußball wird in den deutschen Spielbetrieb überführt. Wir schauen auf die Befreiung Frankreichs und das Vorgehen gegen Kollaborateure. Das letzte Kapitel in Teil 1 gehört den goldenen 50igern. Philipp gibt einen kleinen Exkurs zum saarländischen Fußball zwischen Frankreich und der Bundesrepublik und Olaf darf von seinem Lieblingsteam Stade de Reims als europäische Spitzenmannschaft schwärmen. Was auch den 3.Platz der Nationalmannschaft 1958 erklärt. Erstmals ist die Rede von einer französischen Spielweise und einem französischen Stil. Natürlich geht es auch um die Gründung der UEFA und Initiativen zur Einführung des Landesmeister Wettbewerbs. Der Hörfehler Podcast ist Werbe, Sponsoren und Paywallfrei. Er lebt durch Spenden seiner Unterstützer:innen. Ich würde mich freuen, wenn auch du meine Arbeit an diesem Podcast zu schätzen weißt und mithelfen möchtest, den Hörfehler mittel und langfristig auf sichere Beine zu stellen. #morethanagame Hier findest du alle Möglichkeiten des Supports. Weiterempfehlen, Rezensionen/Bewertungen oder Retweets sind eine kostenfreie Möglichkeit den Podcast zu unterstützen. Über alles das würde ich mich sehr freuen. Shownotes:  Das ist sozusagen heute Olafs Stunde, denn so gut wie alle Texte zum französischen Fußball in der Wikipedia stammen von Olaf Wuttke. Einen kompletten Überblick zum Thema findet ihr hier. Im folgenden gibt es jeweilige Erwähnungen aus der Sendung mit Link. Die Fußball-Landkarte zeigt die 20 Clubs die die erste Meisterschaftsrunde 1932 gespielt haben.  1932 ou la fragile bascule du football français vers le professionnalisme [en illustration, les 20 clubs qui disputent le premier championnat professionnel] Série « L'ancêtre de la Ligue 1 » à retrouver cette semaine dans L'Équipe #histoire #sport https://t.co/QMtidiGVvc pic.twitter.com/uap4J70Emd Ludovic Lestrelin (@lestrelin) August 22, 2022   Standard AC Paris, Joan Gamper, Club Français Paris, Union des sociétés françaises de sports athlétiques, Étoile des Deux Lacs, Patronage Olier, FC Sete, Stade Helvétique Marseille, US Suisse Paris, Georges Bayrou, FC Sochaux, FC Mulhouse, OSC Lille, FC Antibes, AS Cannes, Jules Rimet, Henri Delaunay, Stade Olympique Yves-du-Manoir, Arthur Friedenreich, Leônidas da Silva, José Leandro Andrade, Larbi Ben Barek, Vichy-Regime, Philippe Pétain, SC Fives, FC Lyon, FC Metz, RC Straßbourg, Gauliga Westmark, Masterarbeit zum Gauleiter Westmark Josef Bürckels SG SS Straßburg, Luftwaffen-Sportverein Hamburg, Walter Kaiser, FC Rouen, Oscar Heisserer, KZ Natzweiler-Struthof, Edmund Weiskopf, Oskar Rohr, Alexandre Villaplane, Roubaix-Tourcoing Olympic Club, Olympique Nîmes, Rudolf de la Vigne, Herbert Binkert, Peter Momber, Kurt Clemens, August Jordan, Saarländische Fußballnationalmannschaft, Sportfreunde 05 Saarbrücken, SV Saar 05 Saarbrücken, Bernd Reichelt, Stade Rennes, OGC Nizza, Albert Batteux, Stade Reims, Raymond Kopa, Football makes History, Gabriel Hanot, Nationale Befreiungsfront (Algerien), Fußballauswahl des FLN, Mustapha Zitouni,   Der Beitrag HRF 154 | Die Geschichte des französischen Fußballs Teil 1 erschien zuerst auf Hörfehler - Podcast zu Fussball-Zeitgeschichte. Du möchtest deinen Podcast auch kostenlos hosten und damit Geld verdienen? Dann schaue auf www.kostenlos-hosten.de und informiere dich. Dort erhältst du alle Informationen zu unseren kostenlosen Podcast-Hosting-Angeboten.

Nick Kaßner Facebook Website Instagram Twitter Steady Paypal Philipp Didion Twitter Olaf Wuttke Website Herzlich Willkommen zu einer neuen Ausgabe des Hörfehler Podcasts. Teil 1 der Geschichte zum französischen Fußball und wenn es schon zwei Teile werden, dann könnt ihr erahnen was auf euch wartet. Mit Philipp Didion und Olaf Wuttke sind zwei Historiker zu Gast, die sich dem französischen Fußball verschrieben haben. Wir starten mit Fußball als englischen Import, warum er sich vor allem zuerst im französischen Norden entwickelte und schauen dann auf die Entwicklung der verschiedenen Verbände. Dabei führen Philipp und Olaf eine sehr spannend zu verfolgende Diskussion. Die Zwischenkriegszeit mit ihrer Resignationsprofessionalisierung bringt die Einführung der Profimeisterschaft. Jules Rimet als FIFA-Präsident ist entscheidend bei der Einführung der WM und die erste findet 1938 in Frankreich statt. Es folgt das Vichy-Regime und der Fußball im besetzten Frankreich. Dabei geht es um Zwangsfusionen auf höchster Ebene, der Profifußball wird abgeschafft und der Elsass-Lothringische Fußball wird in den deutschen Spielbetrieb überführt. Wir schauen auf die Befreiung Frankreichs und das Vorgehen gegen Kollaborateure. Das letzte Kapitel in Teil 1 gehört den goldenen 50igern. Philipp gibt einen kleinen Exkurs zum saarländischen Fußball zwischen Frankreich und der Bundesrepublik und Olaf darf von seinem Lieblingsteam Stade de Reims als europäische Spitzenmannschaft schwärmen. Was auch den 3.Platz der Nationalmannschaft 1958 erklärt. Erstmals ist die Rede von einer französischen Spielweise und einem französischen Stil. Natürlich geht es auch um die Gründung der UEFA und Initiativen zur Einführung des Landesmeister Wettbewerbs. Der Hörfehler Podcast ist Werbe, Sponsoren und Paywallfrei. Er lebt durch Spenden seiner Unterstützer:innen. Ich würde mich freuen, wenn auch du meine Arbeit an diesem Podcast zu schätzen weißt und mithelfen möchtest, den Hörfehler mittel und langfristig auf sichere Beine zu stellen. #morethanagame Hier findest du alle Möglichkeiten des Supports. Weiterempfehlen, Rezensionen/Bewertungen oder Retweets sind eine kostenfreie Möglichkeit den Podcast zu unterstützen. Über alles das würde ich mich sehr freuen. Shownotes:  Das ist sozusagen heute Olafs Stunde, denn so gut wie alle Texte zum französischen Fußball in der Wikipedia stammen von Olaf Wuttke. Einen kompletten Überblick zum Thema findet ihr hier. Im folgenden gibt es jeweilige Erwähnungen aus der Sendung mit Link. Die Fußball-Landkarte zeigt die 20 Clubs die die erste Meisterschaftsrunde 1932 gespielt haben.  1932 ou la fragile bascule du football français vers le professionnalisme [en illustration, les 20 clubs qui disputent le premier championnat professionnel] Série « L'ancêtre de la Ligue 1 » à retrouver cette semaine dans L'Équipe #histoire #sport https://t.co/QMtidiGVvc pic.twitter.com/uap4J70Emd Ludovic Lestrelin (@lestrelin) August 22, 2022   Standard AC Paris, Joan Gamper, Club Français Paris, Union des sociétés françaises de sports athlétiques, Étoile des Deux Lacs, Patronage Olier, FC Sete, Stade Helvétique Marseille, US Suisse Paris, Georges Bayrou, FC Sochaux, FC Mulhouse, OSC Lille, FC Antibes, AS Cannes, Jules Rimet, Henri Delaunay, Stade Olympique Yves-du-Manoir, Arthur Friedenreich, Leônidas da Silva, José Leandro Andrade, Larbi Ben Barek, Vichy-Regime, Philippe Pétain, SC Fives, FC Lyon, FC Metz, RC Straßbourg, Gauliga Westmark, Masterarbeit zum Gauleiter Westmark Josef Bürckels SG SS Straßburg, Luftwaffen-Sportverein Hamburg, Walter Kaiser, FC Rouen, Oscar Heisserer, KZ Natzweiler-Struthof, Edmund Weiskopf, Oskar Rohr, Alexandre Villaplane, Roubaix-Tourcoing Olympic Club, Olympique Nîmes, Rudolf de la Vigne, Herbert Binkert, Peter Momber, Kurt Clemens, August Jordan, Saarländische Fußballnationalmannschaft, Sportfreunde 05 Saarbrücken, SV Saar 05 Saarbrücken, Bernd Reichelt, Stade Rennes, OGC Nizza, Albert Batteux, Stade Reims, Raymond Kopa, Football makes History, Gabriel Hanot, Nationale Befreiungsfront (Algerien), Fußballauswahl des FLN, Mustapha Zitouni,   Der Beitrag HRF 154 | Die Geschichte des französischen Fußballs Teil 1 erschien zuerst auf Hörfehler - Podcast zu Fussball-Zeitgeschichte. Du möchtest deinen Podcast auch kostenlos hosten und damit Geld verdienen? Dann schaue auf www.kostenlos-hosten.de und informiere dich. Dort erhältst du alle Informationen zu unseren kostenlosen Podcast-Hosting-Angeboten.

Under the Sun/Intro to Ecclesiastes Various passages June 26, 2022    Introduction:The series this summer is one I believe that God spoke directly to my heart to do for MVC.There had never been a time in my ministry when I did not know what to preach until I came to this summer. I did not want to bring another series challenging people to get more involved or to fight the fight but rather something that was in touch with the difficulties of the last few years (Covid along with all its changes, sickness and death and the division we have felt racially and politically) yet at the same time brings us more of Jesus and His joy  I prayed almost daily for six weeks as I wrestled with these thoughts when God whispered into my heart one day the name of this particular book and instantly I knew it was the one because it fits the bill perfectly. It is also a book that touches each one of us at the deepest level of our lives as it addresses what brings lasting value, meaning and significance to my life!For many there is that deep inside sense that something is missing or something is not okay. So their life becomes a constant search to find that thing or person fill up that empty hole inside them. For many even when they find their thing they cannot help but feel like Tom Brady felt after winning multiple Super Bowls and achieving fame as he said, “Why have I've reached my goals and still feel like there is something greater out there for me”  … “God, there has to be more than this”     Interviewer asked him, “What is the answer?” and Tom answered “I wish I knew, I wish I knew”  I have good news for you this morning, the wisest man who ever lived outside of Jesus, Solomon, answers this question for us in the book of Ecclesiastes. My goal for today is simple, to give you a big picture overview of the book so you can gain your bearings with this book as you read it for yourself and we study it this summer.  Today will be more teaching than preaching, more like a Bible school class than a Sunday sermon.  But it is a necessary first message to preach through the book in weeks to come It is a book that in no way sugar coats reality but looks this broken world straight in the face! A surface reading of the book will cause you to conclude that life is depressing and futile.But if you stick with it and dig deep enough you will find it clarifies for us what brings lasting significance and satisfaction and what does not. Turn to Ecclesiastes 12:11, as we will see another value of digging into this book.   Read Ecclesiastes 12:11 Goad – a sharp instrument used to prod an animal to actionThese words are designed to provoke us to change and act Well-driven nail – those who master these words will have lives that are firm, strong, and secure! Well let's see what is …  Big picture of EcclesiastesHe introduces to us the purpose of the book right up front.Read 1:2-3 The question he is pursuing is simply “What advantage does man have in all his work right here on earth?The word advantage means what value, benefit, profit, good This word is put in contrast in this book with vanity, which we saw in v2, which simply means something that is useless, worthless and meaningless. Read v13a – what we see here is that Solomon, much like a scientist observing life in a laboratory trying to find an answer to the question what gives lasting value and meaning to life here on earth. As he seeks to answer this question he is going to learn many things along the way that do not answer the question but help us better understand life and what is good for us in this world. But at the end, he will answer the big question of what brings lasting meaning, value, significance to life. We see in the next few verses a summary of what he is going to test and the summary of the first major division of the book “the investigation!”Read v14-15 – man's efforts, which we see summarized in chapter 2-6 (pleasure, possessions, fame, work, riches) Read v16-18 – man's wisdom, which we see, summarized in chapters 7-8. Then he summarizes his findings in this section of investigation of man's works and wisdom as he transitions us to the next section of the book.Read Ecclesiastes 8:16-17Simply to understand the value of man's work and man's wisdom here on earth is something that man cannot discover on his own, no matter how hard he tries and how wise he is  Now we see in 9:1, a hinge verse – that is a verse that can swing both ways, much like a door that allows you to enter or leave any of two different rooms.    Read 9:1-2b. This introduces us to the next major section of the book, advice.Now in chapter 9 -12 we see him giving us advice in light of three things:What he learned in this investigation The fact that man does not know what his future holds The fact that everyone is going to die Then we come to the conclusion of the book and more importantly, the answer to the question, his investigation that we saw back in chapter 1 – what gives lasting value and meaning to life.  What makes life in this world significant?Next week we will focus the entire sermon on this conclusion but for today let me just introduce to you next week's sermon Read Ecclesiastes 12:13-14 Bottom line, what gives lasting significance is not found in this world or anything this world has to offer, but rather it is found in God. Fearing Him and keeping His commandments with an eye to the fact that someday God will hold us accountable for the life we are living here on earth. Now there is a key little phrase that is in v13.  Read 13b  The literal Hebrew reading is this: for this is the whole of man  Walter Kaiser, a language scholar, said it can be said this way – we should fear God and keep His commandments because this is the whole of man (the manish of man and the womanliness of a woman)    In other words, this is what we were created for, this is what will make you whole, this is what will give lasting meaning and value to your life  ConclusionSo here is how I simply summarize the message of the book.  Lasting significance is only found in God, not this world!  There is a sub theme that also runs through this book, which we see in the refrain that is repeated often during the section of the book where he is investigating life.Listen.  Read 2:24-25; 3:12-13, 22; 5:18-20; 8:15 One of the discoveries that Solomon made along the way as he was seeking the answer to his major question. Life is not a puzzle to solve but a gift to enjoy! Apply – are you trying to figure out life, both the hard times and frustrations or the complexities, confusing and divisive things over the last three years in this world we live?My encouragement – stop trying, put your mind, and hope in Jesus! Enjoy the good gifts He has given to you! As we saw earlier, you will never figure it out no matter how hard and long you try or how smart you are.  When I put the two together I would simply say it like this – fear God, enjoy life I have a concern that too many Christians are walking around with empty, meaningless lives that lack fulfilment and joy because while they began with Jesus, the source of all abundance, joy and meaning, but they have left walking with Him and are trying to find all these things in what the world has to offer. They are running from one temporary pleasure, possession or position to the next one as they squeezed what little life they can get out of it.    Somehow, even believers just do not get it that man's works and man's wisdom just will not satisfy them nor fill their hearts! Until they get off that dead end street, they will continue to feel empty and joyless! Finally, we learn, not only in Ecclesiastes but throughout the Bible, that we have been created for a relationship with God and that is the place we find ultimate value, meaning and significance!  Do you know Jesus Christ as your personal savior?Listen to what Jesus said in John 10:10. Read Life that is abundant and full, the kind that can fill that spot deep within that feels either empty or like something is missing can only be filled by Jesus. It will only continue to be filled as we have a deep respect for Him and live life according to His Word. Read John 3:16 and invite

La Corfo y Junaeb reforzaron el compromiso de aumentar el consumo de choritos en Programa de Alimentación Escolar, cuyo objetivo para este año es pasar de una comida en base el Mejillón Chileno a siete mensuales. Actualmente más de 2.200 establecimientos educacionales -en 3 regiones del país- tienen dentro su minuta este marisco, el que llega a más de 310 mil estudiantes. Asimismo se espera extender la cobertura a los recintos carcelarios, armada y sector minero. Claudia Huber, subdirectora Regional de Corfo Los Lagos destacó al rubro mitilicultor de la zona. "Somos el primer exportador de mitílidos del mundo y el segundo productor internacional. Hoy el principal propósito es aumentar el consumo de mejillón en Chile dado que es aún muy bajo", subrayó. Por su parte, Sarita Cárcamo, directora Regional de Junaeb, detalló que desde el año 2018 se está trabajando en una alianza estratégica público–privada con Corfo a través del PER Mejillón de Chile , "cuyo objetivo es entregar alimentación saludable a los alumnos que están adscritos al programa de alimentación escolar, como también aportar al desarrollo regional en tanto las empresas concesionarias puedan adquirir los productos que están dentro de la región". En tanto, Walter Kaiser, presidente del Programa Estratégico Regional de Corfo “Mejillón de Chile”, comentó que el 70% de los productores de choritos son pequeños y medianos productores por lo tanto la economía es 100% regional". Acá las entrevistas con Claudia Huber y Sarita Cárcamo. --- Send in a voice message: https://anchor.fm/entrevistas-radio-sago/message

     In our current section on case laws (Deut 19:1—26:19), we are considering how the nation of ancient Israel was to practice righteous living after they entered the land of Canaan (Deut 16:20), and how righteousness was measured by conformity to God's laws (Deut 6:24-25). In the previous section, Moses provided instruction concerning war with cities outside Canaan (Deut 20:10-15), and cities inside Canaan (Deut 20:16-20). In this pericope, Moses set forth a law concerning an unsolved murder, and then addressed the responsibilities God placed on the leaders of a nearby city to pronounce their innocence before the Lord (Deut 21:1-9). By following this law, the leaders of the city—elders, judges, and priests—were taking responsibility for what happened in their communities. Even though the city leaders were not personally responsible for the sinful act, it was still their problem as it fell under their jurisdiction, and God expected them to handle it in a specific way that satisfied His holiness, and this because He dwelt among His people.      Our current section opens with a scenario in which a murdered person is found lying in a field and the murderer is not known. Moses wrote, “If a slain person is found lying in the open country in the land which the LORD your God gives you to possess, and it is not known who has struck him, 2 then your elders and your judges shall go out and measure the distance to the cities which are around the slain one” (Deut 21:1-2). As stated on previous occasions, Moses described the land as that “which the LORD your God gives you to possess” (Deut 21:1a; cf., Deut 5:16; 17:14; 18:9; 19:1, 10, 14; 21:23; 24:4; 25:15, 19; 26:1-2; 27:2-3; 28:8). God owned the land (Lev 25:23), and He was granting it to His people as He'd promised to Abraham (Gen 12:7; 15:18), Isaac (Gen 26:3), and Jacob (Gen 28:13), but with the condition that they obey Him for blessing (Deut 28:1-14).      When the murderer could not be found, God instructed the elders and judges to investigate the matter and to “go out and measure the distance to the cities which are around the slain one” (Deut 21:2b). These would not be the judges and elders in the nearby city (Deut 16:18; 19:12), but those who served at the central sanctuary and served as a higher court (Deut 17:8-9). Warren Wiersbe states: "The “elders and judges” mentioned in Deuteronomy 21:2 are probably the “sanctuary court” mentioned in 17:8–13, and this would include the priests (21:5). This was the highest tribunal in the land and murder was a heinous crime. Furthermore, nobody had yet measured to see which city was nearest, so the elders and judges couldn't have come from that city. Once the nearest city had been determined, the elders of that city participated in the assigned ritual. We assume that the elders and judges investigated the case thoroughly before they took the steps outlined in these verses."[1]      God owned the land the Israelites would possess (Lev 25:23), and it was the place where He dwelt among His people. The Lord had said, “You shall not defile the land in which you live, in the midst of which I dwell; for I the LORD am dwelling in the midst of the sons of Israel” (Num 35:34). The land itself was to be treated as holy, as God Himself resided in it, among His people. When innocent people were murdered, God declared that “blood pollutes the land” (Num 35:33a). This was true when Cain killed his brother Abel, and God said to Cain, “The voice of your brother's blood is crying to Me from the ground” (Gen 4:10). Concerning murder, the Lord also said, “no expiation can be made for the land for the blood that is shed on it, except by the blood of him who shed it” (Num 35:33). That is, there was no atonement for the murderer that would acquit him of the punishment for his crime. The murderer was to bear the punishment for his crime, and this by the local government (Gen 9:5-6). However, in the current situation, the murderer could not be found to pay for his crime, yet God's holiness needed to be addressed. Some method of justice needed to be followed in order to remove the corporate guilt of the community.      Though the murdered person was not the fault of anyone living in the nearby city, it was still their problem, and God expected them to deal with it in a righteous manner. Corporate responsibility was common to ancient cultures. For example, in the ancient law Code of Hammurabi, if a person was murdered, and the murderer could not be found, then “the city and governor shall pay one mina [500 grams] of silver to his people.”[2] This payment was given to the family of the victim, and this by the governor of the city. Thomas Constable states, “Cities were responsible for murders committed within their jurisdictions. This indicates that there is corporate guilt in God's government. The ritual prescribed removed the pollution caused by bloodshed.”[3] Earl Kalland adds, “When the perpetrator of the crime cannot be detected, some method of removal of the guilt that then falls on the land and people must be secured…The procedure given in this section of Deuteronomy provides the means for satisfying the Lord's justice by the removal of corporate guilt.”[4]      The people of the city were to understand that all that happened in their community had an impact on God Himself. The city nearest the slain person would be required to take responsibility and follow the required actions to remove the guilt of their community. Specifically, it was the elders of the city who were to act, as they represented the community as a whole. Concerning the city elders, Moses said, “It shall be that the city which is nearest to the slain man, that is, the elders of that city, shall take a heifer of the herd, which has not been worked and which has not pulled in a yoke; 4 and the elders of that city shall bring the heifer down to a valley with running water, which has not been plowed or sown, and shall break the heifer's neck there in the valley” (Deut 21:3-4). The actions included taking a heifer that had never been worked, bring it to a valley with running water, which valley had never been plowed or sown, and there break the animal's neck. The unworked heifer, the clean running water, and the unplowed valley seem to provide a picture of purity. To be clear, this was not a sacrifice, for the animal was not offered by a priest on an altar. Rather, killing the heifer appears to be a symbolic act of what the officials—and the community—would do to the murderer if he were in their hands. In this way, they demonstrated to all that they were willing to take responsibility for their community and adhere to God's high standards of justice.      After the elders of the city performed this act, God then called for the priests, saying, “Then the priests, the sons of Levi, shall come near, for the LORD your God has chosen them to serve Him and to bless in the name of the LORD; and every dispute and every assault shall be settled by them” (Deut 21:5). Though the city elders were mainly responsible for adjudicating the matter—for they represented their community—God also required the Levitical priests to be present, as they represented the people to God. Here we see both a horizontal and vertical aspect of righteousness within a community. The function of the priests seems to picture a final absolution of the matter. Furthermore, we see in this situation a shared responsibility between the religious and the judicial.      After the priests had performed their duty, Moses then states, “All the elders of that city which is nearest to the slain man shall wash their hands over the heifer whose neck was broken in the valley, and they shall answer and say, ‘Our hands did not shed this blood, nor did our eyes see it'” (Deut 21:6-7). Here, the elders of the city who followed this act were then to wash their hands over the dead body of the heifer and pronounce their innocence concerning the murder, that they neither had any part in the heinous act, nor knew who the murderer was. Earl Radmacher states, “The elders of the city bore the responsibility for the murder, even though they were not personally guilty. It was up to them to seek atonement for the murder.”[5] Peter Craigie adds: "The elders of the city that accepted responsibility for the dead man washed their hands over the broken-necked heifer. The symbolism of the various actions now becomes clear: the crime deserved to be punished, as the broken neck of the heifer indicated, but the hand-washing of the elders showed that, although they accepted responsibility for what had happened, they were nevertheless free from the guilt attached to the crime."[6]      Then the elders of the city were to say, ‘“Forgive Your people Israel whom You have redeemed, O LORD, and do not place the guilt of innocent blood in the midst of Your people Israel.' And the bloodguiltiness shall be forgiven them” (Deut 21:8). Forgiveness followed the action of the elders who followed the Lord's instructions. The word forgive, which appears twice in this verse, translates the Hebrew verb כָּפַר kaphar, which commonly means “to appease someone…to make amends…to make atonement.”[7] The word is often connected with the atonement that comes when a priest sheds an animal's blood on the altar (Lev 17:11). Here, however, the word connotes an appeasement for justice. Though the elders of the city were innocent, they accepted responsibility for the horrendous crime committed nearest to their community, and sought to balance the scales of justice by means of killing a heifer (as though he were the murderer), washing their hands (a picture of innocence), and by prayer to God (who is the offended Person). Their request to God was, “Forgive Your people Israel whom You have redeemed, O LORD” (Deut 21:8a). The language recalled God's redemptive work for all Israel, when He redeemed His people from Egypt and called them out to be a special people who represented Him to others. Here was a corporate mindset in which the elders of the community took responsibility for those under their care. If they followed these procedures as prescribed, then “the bloodguiltiness shall be forgiven them” (Deut 21:8b).      The act of the elders did not forgive the murderer of his crime. The blood of the animal was not shed. Furthermore, the act was performed by the elders of the city as the priests watched. The place where the animal was killed was an unworked field, not at an altar. There was no removal of sin for the murderer, only the elimination of any suspected guilt on the part of the elders of the city and the community as a whole.      Moses closed this pericope, saying, “So you shall remove the guilt of innocent blood from your midst, when you do what is right in the eyes of the LORD” (Deut 21:9). Murder is bad business, as it stains the community where it occurs. The stain was washed away when the elders and priests of the city accepted responsibility for the matter and followed the Lord's instruction for cleansing. The elders and priests were not admitting guilt for the crime, for they were innocent. Rather, by following the Lord's instructions, they were publicly testifying concerning what they would do to the murderer if he were in their hands, and in this way, showed their sense of righteousness agreed with the righteousness of God. In this way, God's justice was emphasized and upheld.      In the grand scheme of life, no one gets away with murder. God sees all that happens. ‘“Can a man hide himself in hiding places So I do not see him?' declares the LORD. ‘Do I not fill the heavens and the earth?' declares the LORD'” (Jer 23:24). Though the murderer was not found and judged by human courts, God Himself sees what happens in His world, and He will eventually execute justice in His time and way. For God is “the Judge of all the earth” (Gen 18:25), and He “is a righteous judge, and a God who has indignation every day” (Psa 7:11). No one escapes God's final judgment. Present Application      The Bible teaches both individual and corporate responsibility. God holds each person accountable for what they think, say, and do. However, individual actions can impact the lives of others, both in the moment as well as in the future. For example, when Adam sinned, we all sinned with him (Rom 5:12), and so we are spiritually dead (Eph 2:1-2). Here is corporate guilt. On the other hand, Christ died for sinners (Rom 5:8), and when we trust in Jesus as Savior (John 3:16), we share in His life and righteousness (John 10:28; Phil 3:9). We are all born in Adam at physical birth, and are born again spiritually at the moment of faith in Christ. All humanity is either in Adam or in Christ (1 Cor 15:21-21).      Individual actions have consequences that impact the lives of others. Abraham's disobedience in going to Egypt caused problems both for him and Sarah (Gen 12:10-20). David's disobedience to God in taking an unauthorized census led to the death of 70,000 Israelites (1 Chron 21:1-14). Of course, God disciplined David because of his affair with Bathsheba as well as the murder of her husband, Uriah, and God's judgment impacted David's family in the years that followed (2 Sam 12:5-15; cf. 2 Sam 13:1—18:33). Jonah's disobedience nearly killed his fellow travelers (Jonah 1:12). When Joshua and the army of Israel came against the city of Ai, Israel was soundly defeated and 36 soldiers died (Josh 7:1-5). When Joshua cried out to the Lord and asked why they were defeated (Josh 7:6-10), the Lord said, “Israel has sinned, and they have also transgressed My covenant which I commanded them. And they have even taken some of the things under the ban and have both stolen and deceived. Moreover, they have also put them among their own things” (Josh 7:11). When investigated further (Josh 7:12-19), it was found that one man, Achan (likely with the knowledge of his wife and family), was responsible for the sin. Achan said, “I have sinned against the LORD, the God of Israel” (Josh 7:20).      Addressing individual responsibility, God said to Ezekiel, “Behold, all souls are Mine; the soul of the father as well as the soul of the son is Mine. The soul who sins will die” (Ezek 18:4). And, “The person who sins will die. The son will not bear the punishment for the father's iniquity, nor will the father bear the punishment for the son's iniquity; the righteousness of the righteous will be upon himself, and the wickedness of the wicked will be upon himself” (Ezek 18:20). There is suffering that can come from God, and there is suffering that can come from our connection to others. Children may bear the consequences of their parents' sins, but only as the consequences fall naturally into the lap of the child because of their relationship with their parents. But children do not suffer by the hand of God for the sins their parents commit. John Barry affirms, saying, “Corporate responsibility for sin does not mean succeeding generations are punished for the sins of earlier generations. But, the consequences of the sins of earlier generations may affect later generations.”[8]Walter Kaiser states: "Ezekiel 18 focuses on the responsibility of the individual for individual guilt. That is one side of the coin. But the Bible also recognizes the reality of the concept of corporate responsibility when it comes to accounting for the effect of some individual sins. The case of Achan in Joshua 7:1–26 is the best example of corporate solidarity, for when Achan sinned, it was said that all Israel had sinned as well. We can understand how one traitor can sell a whole army into major trouble, but we forget how the effects of some sins fall on whole communities, nations or assemblies of persons. In the case in Ezekiel 21, the sword would cut both the righteous and the wicked. That is because in war often both the good and the bad fall. But that was not to say that everyone was individually guilty; no, it was the effect that reached and impacted all."[9]      Corporately, Israelite communities were organic, with each part touching and impacting the other, such that no one operated in complete isolation, nor in a completely neutral manner. Like two sides of a coin, individual actions impact a community, for better or worse; and the communities' overall health affects its individual members, either in positive or negative ways. William Raccah states, “Ancient Israelite culture was therefore organic in that each of its parts was interdependent on the others, yet at the same time retained its independence in certain aspects”[10]      It should be noted that God sometimes allows His innocent people to be swept up in the judgment He brings upon a nation, and this because He plans to use them to serve as His representatives. God permitted Hananiah, Azariah, Mishael, and Ezekiel to go into Babylonian captivity, though they had not personally been disobedient to the Lord. God then worked through these men to demonstrate to others how a godly life could be maintained in the midst of a hostile pagan culture. Their trials provided an opportunity for them to grow spiritually and to shine in a dark place.      Just as God was seen to be in the midst of His people, Israel (Num 35:34), so today, in the church age, Jesus walks in the midst of His churches and evaluates us. In Revelation chapters 2 and 3, the seven churches in Asia Minor were referred to as lampstands, and Jesus is seen “in the middle of the lampstands” (Rev 1:13) as “the One who walks among the seven golden lampstands” (Rev 2:1). Each home-church was under constant review by the Lord Jesus Christ. Out of the seven churches, Jesus gave praise only for two (Smyrna and Philadelphia), both praise and rebuke to four (Ephesus, Pergamum, Thyatira, and Sardis), and rebuke only for one (Laodicea). And Jesus also gave instructions for each church, to continue what was right, or to correct what was wrong.      Though individual in nature, each church was part of the “body of Christ” (Eph 4:12; cf. Eph 1:23) which makes up the universal church. Paul wrote, for “you are Christ's body, and individually members of it” (1 Co 12:27), and, “if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it” (1 Cor 12:26). As Christians, we must think in terms of individual and corporate responsibility, realizing our actions not only impact us, but the lives of others with whom we are in regular contact. It is essential to our spiritual development that we accept responsibility for the things we do as well as the things that come into our lives, even though we may not be the cause. And we can pray for God to remove difficulties, but what He does not remove, He intends for us to deal with, and this for our spiritual development and witness to others.   [1] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 139–140. [2] James Bennett Pritchard, ed., The Ancient Near Eastern Texts Relating to the Old Testament , 3rd ed. with Supplement. (Princeton: Princeton University Press, 1969), 167. [3] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Dt 21:1. [4] Earl S. Kalland, “Deuteronomy,” in The Expositor's Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 130. [5] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 255–256. [6] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 279–280. [7] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 494. [8] John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), Dt 24:16. [9] Walter C. Kaiser Jr. et al., Hard Sayings of the Bible (Downers Grove, IL: InterVarsity, 1996), 315. [10] William Raccah, “Sociology and the Old Testament,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

What does it mean to be filled with the Spirit (Ephesians 5:18b)? Paul gives a detailed teaching on this which may surprise many people (Ephesians 5:19-21 and following). Christians reciprocally teach and correct one another and then submit themselves to one another's teaching and correction. These are the linked one-another points in Ephesians 5:19a and 21. Additionally, they worship and thank their Lord and God. These points found in verses 19b and 20.This analysis of the text of Ephesians 5:15-21 is presented in the book Beyond Eden, Ephesians 5-6 by Bruce C. E. Fleming, Founder of the Tru316 Project. In this episode of The Eden Podcast Bruce and Joanne Hagemeyer use the Study Guide for Chapter Two to discuss the passage in Ephesians 5-6.Go Deeper!

Dr. Walter Kaiser and Dr. Darrell Bock share the amazing Messianic prophecies God has given us in Scripture. We will present 16 clues or prophecies that clearly identify the Messiah in the Hebrew Scriptures.

Dr. Walter Kaiser and Dr. Darrell Bock share the amazing Messianic prophecies God has given us in Scripture. We will present 16 clues or prophecies that clearly identify the Messiah in the Hebrew Scriptures.

Dr. Walter Kaiser and Dr. Darrell Bock share the amazing Messianic prophecies God has given us in Scripture. We will present 16 clues or prophecies that clearly identify the Messiah in the Hebrew Scriptures.

Dr. Walter Kaiser and Dr. Darrell Bock share the amazing Messianic prophecies God has given us in Scripture. We will present 16 clues or prophecies that clearly identify the Messiah in the Hebrew Scriptures.

     This pericope opens with a directive from the Lord (Thus says the LORD) to Jeremiah who instructed him, saying, “Go and buy a potter's earthenware jar, and take some of the elders of the people and some of the senior priests” (Jer 19:1). God called His prophet to make a trip to the local potter's shop in order to purchase a pot. Jeremiah bought a specific kind of jar (בַּקְבֻּק baqbuq) that had a narrow neck and was used for pouring liquid. It's likely the name of the jar was an onomatopoeia, where the name sounded like the kind of noise it made as the liquid was being poured out. Apparently, Jeremiah's message was for the leadership of the city, as he was instructed to take some elders and senior priests along with him.      The Lord instructed Jeremiah, saying, “Then go out to the valley of Ben-hinnom, which is by the entrance of the potsherd gate, and proclaim there the words that I tell you” (Jer 19:2). After visiting the potter's shop, the Lord instructed Jeremiah to head to the valley of Ben-hinnom, which is just south of Jerusalem. It's likely the potsherd gate was near the potter's shop and was known as the place where the potter would discard broken vessels that were no longer useful and could not be repaired.      The content of Jeremiah's message was then given by the Lord who instructed His prophet, saying, “Hear the word of the LORD, O kings of Judah and inhabitants of Jerusalem: thus says the LORD of hosts, the God of Israel, ‘Behold I am about to bring a calamity upon this place, at which the ears of everyone that hears of it will tingle.'” Hear the word of the Lord was the common phrase spoken by a prophet who spoke for the Lord. This reveals that the message was not from the prophet himself, but was actually God's Word to the people. The plural reference to the “kings of Judah” likely includes the current leadership as well as the prior dynasty of kings responsible for the deplorable state of affairs in Jeremiah's day. Jeremiah used God's proper name, YHWH (יהוה), eight times in this chapter. YHWH (יהוה) was God's covenant name with Israel and would have reminded the people of their relationship with Him. Jeremiah also used one of God's titles, referring to Him as “the LORD of hosts”—literally, the LORD of the armies—who was also identified as “the God of Israel.” It should be remembered that Israel was a theocracy and God was their Judge, Lawgiver, and King (see Isa 33:22). They were in a binding contract with Him which included blessings and cursings depending on whether they obeyed or disobeyed (Deut 11:26-28; 28:1-68). Because of Israel's long history of idolatry and rebellion, they had chosen the path of cursing. Because God has integrity and keeps His Word, He was about to fulfill His promise to judge them based on the agreement of the Mosaic Covenant. God was about to unleash a calamity (רָעָה raah – evil, misery, distress, injury, calamity) upon Judah and Jerusalem, and the result was that “the ears of everyone that hears of it will tingle.” Here was a sensation that one could feel all the way up to one's ears as the news of terrible calamity was about to be unleashed on the nation. God then explains why this was going to happen. He said: "Because they have forsaken Me and have made this an alien place and have burned sacrifices in it to other gods, that neither they nor their forefathers nor the kings of Judah had ever known, and because they have filled this place with the blood of the innocent 5 and have built the high places of Baal to burn their sons in the fire as burnt offerings to Baal, a thing which I never commanded or spoke of, nor did it ever enter My mind." (Jer 19:4-5)      Jeremiah mentions three reasons for God's judgment: 1) They had forsaken the Lord, which meant the covenant relationship had been abandoned. Once they had forsaken the Lord and His righteous directives, all forms of evil followed. 2) They had made Jerusalem an alien place where sacrifices were made to idols. 3) Their pagan sacrifices had degenerated to the place where they sacrificed their innocent children to Baal.      Idolatry had permeated Judahite culture to such an extent that they'd lost their identity as God's people and were no longer distinct from the pagan cultures around them. Forsaking Yahweh did not lead to atheism, but idolatry, which is a form of thievery, as it gives worship to manmade objects instead of the Lord. Biblically, there is only one God (Isa 45:5-6), and to worship someone or something in His place is to steal the glory due Him (Isa 42:8). Furthermore, idolatry subverts the Lord's authority and eventuates in social and judicial perversions. Being only a block of wood or stone, idols cannot provide, protect, or guide those who worship them, but neither do they make demands contrary to the proclivity of the fallen human heart. And when there is no check on the human heart to restrain its sinful inclinations, the result is a breakdown in morality that weakens society and leads to harmful behavior, especially toward the righteous, vulnerable, and innocent within a community. Sadly, many churches in America have become superficial and useless, reflecting more the values of our declining culture rather than the holiness God expects of those who are His children and possess His Word.      According to the Mosaic Law, human sacrifice was regarded as murder (Lev 18:21; Deut 12:31; 18:10), and God prescribed death for those who practiced it (Lev 20:1-2). We know from Scripture that by the end of his life King Solomon turned away from the Lord and worshipped idols, even building places of worship for them (1 Ki 11:4-8). These pagan worship sites were later used by Israelites to sacrifice their children (Jer 32:31-35). It is recorded that two of Israel's kings, Ahaz and Manasseh, caused their sons to be burned alive to pagan gods (2 Ki 16:1-3; 21:1-6). Apparently, other Israelites were also sacrificing their sons and daughters to idols (Psa 106:34-38; Jer 7:30-31; 19:4-5; 32:31-35; Ezek 16:20-21). Paul tells us that such sacrifices are actually offered to demons (1 Cor 10:20), so it's no surprise that such sacrifices are hellish. Because Israel became corrupt, God destroyed and expelled them from the land by means of military defeat from their enemies. Child sacrifice is mentioned in the list of sins that brought the nation to destruction (2 Ki 17:6-23).      When it comes to sacrificing their children, the United States of America outdoes all previous cultures. As of 2021, more than 62 million babies have been aborted in America since Roe v. Wade.[1] Most children are sacrificed for the parent's self-interest. Of unintended pregnancies in the USA, four in 10 are aborted, which amounts to roughly 3,000 per day.[2] And girls are more likely to be aborted than boys, which translates to a form of gendercide.[3] The killing of innocent human life is a violation of the sixth commandment, which states, “You shall not murder” (Deut 5:17). Today, we don't have idol centers located in temples or fields where children are sacrificed to a pagan deity; rather, we have clinical offices with well-educated and well-paid hitmen who use their surgical tools and vacuums to murder the innocent. Our government not only legalizes such activity, but uses tax dollars to fund it. We are a nation guilty before a just and holy God, and one wonders how long such evil can continue before the Lord's judgment falls and renders to us what we deserve? It's unimaginable to serve a God who cannot or will not judge us if we continue our current course of spiritual and moral decline. Of course, forgiveness is available to those who humble themselves and turn to Christ as their Savior. This is true for any sin, however heinous, even murder.      We know Judah was unrepentant and that God's judgment was coming upon them. Jeremiah continued His message from the Lord, saying, “therefore, behold, days are coming,” declares the LORD, “when this place will no longer be called Topheth or the valley of Ben-hinnom, but rather the valley of Slaughter” (Jer 19:6). God would change the name of this valley to fit the crime that was committed there; namely, the slaughter of innocent children. In this way it was to serve as a memorial that recalled Judah's unfaithfulness to God and the evil that fell upon the children of the nation.      The leaders of Judah had other plans, but God would overrule them and bring about His judgment. The Lord said, “I will make void the counsel of Judah and Jerusalem in this place, and I will cause them to fall by the sword before their enemies and by the hand of those who seek their life; and I will give over their carcasses as food for the birds of the sky and the beasts of the earth” (Jer 19:7). God's judgment would be terrible and swift. And the punishment would fit the crime, as they would be put to death by the Babylonians whom God would raise up as a weapon against them, and their dead bodies He would give as food for the birds of the sky and the beasts of the fields. Such language is employed of Jesus at His Second Coming when He puts down rebellion before establishing His kingdom on earth (Rev 19:11-18).      The city of Jerusalem would be destroyed in such a way that others would see and be amazed. God said, “I will also make this city a desolation and an object of hissing; everyone who passes by it will be astonished and hiss because of all its disasters” (Jer 19:8). God would intentionally make Jerusalem an object lesson for others to see; no doubt, that others might learn to fear the Lord.      God revealed further judgment in which He would create a distressing situation that would result in Israelites engaging in cannibalism. God said, “I will make them eat the flesh of their sons and the flesh of their daughters, and they will eat one another's flesh in the siege and in the distress with which their enemies and those who seek their life will distress them” (Jer 19:9). God knows the wickedness of the human heart and the perversities that materialize when there is no restraint on sin. One day these Judahites were sacrificing their children to Baal and Molech, and in a short time they would resort to eating them! God had warned of this judgment upon the nation if they turned away from Him and lived sinful lives (Deut 28:53-57; cf. Jer 11:1-8). Later, Jeremiah wrote about how this came to pass during the Babylonian siege (Lam 2:20; 4:10).      God instructed Jeremiah, saying, “Then you are to break the jar in the sight of the men who accompany you” (Jer 19:10). Here, Jeremiah's act was itself a Word from the Lord, as it communicated in visual form the mind of God toward Judah and Jerusalem. And after breaking the jar, Jeremiah gave a message, saying, “Thus says the LORD of hosts, ‘Just so will I break this people and this city, even as one breaks a potter's vessel, which cannot again be repaired; and they will bury in Topheth because there is no other place for burial” (Jer 19:11). Just as Jeremiah easily broke the jar, so God would break His people and Jerusalem for their sins. And just as the potter's jar could not be repaired, and would be thrown into a trash heap, so the Israelites, who were guilty of horrible sins, would be killed and buried in Topheth because there is no other place for their corpses. The Lord continued, saying, “This is how I will treat this place and its inhabitants,” declares the LORD, “so as to make this city like Topheth” (Jer 19:12).      Jeremiah offered no call to repentance. Rather, the picture is one of judgment that is sudden and final. The clay jar is broken and that's it. God's judgment was upon that generation to whom Jeremiah spoke, but His judgment did not render His former promises to the nation obsolete, as future generations could know God's grace and blessing. Walter Kaiser states: "The fact that this sin-sickness cannot be “cured” does not mean that there are no future possibilities for a restoration to God's favor again. This word of judgment is for the present generation; there will be no reversals for those who have failed to respond so frequently to the message currently being delivered, but the promises of God made to the patriarchs and others about his choice of the nation, his gift of the seed that will bring salvation, his gift of the land, and especially his gift of the gospel (that is, that in your seed all the nations of the earth will be blessed), are all irrevocable (Rom 11:29)."[4]      Speaking about the destruction of the city, Jeremiah continued, saying, “The houses of Jerusalem and the houses of the kings of Judah will be defiled like the place Topheth, because of all the houses on whose rooftops they burned sacrifices to all the heavenly host and poured out drink offerings to other gods” (Jer 19:13). The reason for God's judgment is clear. His people had turned away from Him and been worshiping openly on rooftops, offering sacrifices and drink offerings to astral deities and other gods. Because of their unfaithfulness to the covenant, God would destroy Judah, and Jerusalem would burn (Jer 7:16-20; 32:29-30).      After giving his object lesson with the clay pot, we learn, “Then Jeremiah came from Topheth, where the LORD had sent him to prophesy; and he stood in the court of the LORD'S house and said to all the people” (Jer 19:14). Once in the temple courtyard, Jeremiah said, “Thus says the LORD of hosts, the God of Israel, ‘Behold, I am about to bring on this city and all its towns the entire calamity that I have declared against it, because they have stiffened their necks so as not to heed My words'” (Jer 19:15).      Because Israel was in a special relationship with God, they were to live righteous lives and not in conformity with the fallen world around them. In this way, they were to have a right attitude and a humble heart that was willing to do God's will. Instead, the leadership and people stiffened their necks and defied God's Word and lived sinfully by worshipping idols and sacrificing the innocent. Judah's prolonged sinfulness had blinded them to their depraved spiritual condition and they were beyond repair by preaching (Jer 25:3) or by prayer (Jer 7:16). Judgment was coming.      Jeremiah's message fell on hard hearts and was not received kindly. The next chapter reveals the resistance and hostility Jeremiah received for speaking God's Word, with the result that he was beaten and placed in stocks by Pashhur, a priest and chief officer in Jerusalem (Jer 20:1-2).   [1] Sam Dorman, “An estimated 62 million abortions have occurred since Roe v. Wade decision in 1973”, (https://www.foxnews.com/politics/abortions-since-roe-v-wade). [2] Worldometer, https://www.worldometers.info/abortions/ [3] Abortion in numbers, (https://thelifeinstitute.net/learning-centre/abortion-facts/issues/the-numbers). [4] Walter C. Kaiser Jr. and Tiberius Rata, Walking the Ancient Paths: A Commentary on Jeremiah (Bellingham, WA: Lexham Press, 2019), 245.

God links his words to the woman of bad news and good news in Line 1 of the Hebrew text of Genesis 3:16 to the man (verse 17) and to the serpent tempter (verse 15). These linked words are not about the act childbirth BUT that is what almost all modern translations are presenting their readers. See what they miss and how they get things so very wrong in this episode.Bruce C.E. Fleming, author of The Book of Eden, Genesis 2-3, and Joanne Hagemeyer walk us through the Study Guide for chapter 6 of The Book of Eden.GO DEEPER!

There are four steps in the Marriage Model.Each partner first knows God personally.There is a social event and everybody knows "Now we're starting a new family unit."There is deep commitment between the partners much like Ruth's commitment to Naomi.There is physical and emotional union.These steps are presented in The Book of Eden by Bruce C. E. Fleming and are discussed in this Episode by him and Joanne Hagemeyer using the Study Guide from the book.Go Deeper

'ezer kenegdo means equal partners. Neither partner is more equal than the other in Genesis 2 according to God's plan in Creation.

Bruce C. E. Fleming reflects on the brevity of life then introduces Joanne Hagemeyer to the podcast studios! Together they take us into The Book of Eden Chapter One. Get your own copy and follow along as we look at other verses, other points of view and meet some angry women!What is the true truth of Genesis 3:16? How does that impact our understanding of the seven key passages on women and men in the Bible? Genesis 2. Genesis 3. Ephesians 5-6. 1 Timothy 2-3. 1 Corinthians 11:2-16. 1 Corinthians 14:34-40. 1 Peter 3:1-7.

Wednesday, 29 September 2021   And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, “which,” He said, “you have heard from Me; Acts 1:4   Luke just noted that Christ presented Himself alive to the apostles through a forty-day period “speaking of the things pertaining to the kingdom of God.” The idea of a kingdom is that of a particular place and/or group that are ruled by a king. There is nothing stated in Scripture to negate the same term applying to more than one thing at the same time.   For example, Paul speaks of the kingdom of God (as noted in the previous verse) in Acts. And yet, this was during a time when Rome ruled, where kings and kingdoms were in place, and where Christians were subject to those earthly rulers, such as Herod in the land of Israel. This fact that there are various meanings to the word “kingdom” will become important in just a few verses. For now, Christ Jesus has spoken of the kingdom of God. That is now immediately followed by the words of verse 1:4, beginning with, “And being assembled together with them.”    Some translations say, “And eating together.” This is based on a variant spelling of the word. In one spelling, it signifies to “crowd,” or “throng.” In the other, it signifies “salt” (hence, eating salt, or dining together). Either translation is possible, because Luke's words follow after those of his gospel. In Luke 24:43, it says that Jesus “ate in their presence.” In that same encounter, it then says –   “Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high.” Luke 24:49   Only after that does He lead them out to Bethany. As the accounts state the same events, but without specificity, either word (assembled or ate) is possible. With that analyzed, it next says, “He commanded them not to depart from Jerusalem.” This is perfectly in accord with the words of Luke 24:49. They were in Jerusalem, He appeared to them and spoke to them, and so on.   However, it is true that Matthew and John record Jesus as meeting with the disciples in Galilee. Therefore, various events occurred somewhere in between the events Luke records. Luke's gospel, and these beginning verses of Acts, are directed to particular events leading from the resurrection to the ascension. This is their focus, and no contradiction between his words and those of the other gospels can be inferred.   The words to not depart from Jerusalem, then, are referring to the time after His ascension, not after the resurrection (as might be inferred from the end of the gospel narrative). As such, what ais being stated now by Jesus is at the end of the forty-day period. In this, Luke continues by saying, “but to wait for the Promise of the Father.”   The word translated as “wait” is found only here in the Bible. It signifies to “remain all around.” It is a way of saying that they are to stay despite any obstacles that may be involved. In other words, there may be business back at home that needs to be attended to. Whatever would normally keep them from remaining was to be secondary to staying and waiting for what was promised to come.   Also, the word translated as “Promise” is defined by Vincent's Word Studies as, “Signifying a free promise, given without solicitation. This is the invariable sense of the word throughout the New Testament, and this and its kindred and compound words are the only words for promise in the New Testament.” Further, Walter Kaiser says of this word, “Almost every NT use of the word promise ( ) points back to the OT.” It is a legal term that speaks of a promise which is officially sanctioned. This is the Promise, “‘which,' He said, ‘you have heard from Me.'”   This is referring to the coming of the Holy Spirit as is repeatedly spoken of in John 14, 15, and 16. However, this may also be the words of the Promise recorded in Luke 24:49 (cited above) which occurred just after the resurrection. He may be restating that now, just prior to the ascension. Hence, the timeline should not be called into question when placed along with the events recorded in the other gospels.   Life application: Though there are difficulties in forming an exact timeline in the events recorded in the gospels and now in Acts, none of the accounts contradicts any other. Rather, inferences have to be made. But this is the same with any such record when various eyewitnesses are brought together.   Each gives his own perspective, and a chronology is then developed based on that. In the case of Luke's words, it is possible, and even likely, that Jesus said the Promise was coming soon after His resurrection, and then He said it again, just prior to His ascension – reminding the disciples that they were to remain in Jerusalem.   The matter ahead was of such importance that they were not to be pulled away for any lesser reason. And Jesus has promised to return again for His church. We are not to be pulled away from our hope for any lesser reason. Let us remain vigilant and not get our attention sidetracked by the things of this world. But let us hold fast to this great hope that we possess.   This thought is repeated again and again by Paul, by the author of Hebrews (probably Paul), and by Jesus. HOLD FAST! Good things are in store for those who do so.   Lord God, Your word asks us to hold fast to the name of Christ, to the things that we have been given in Christ, to our hope in Him, to the doctrine that has been laid before us in Your word, to our confession of faith, and so on. Help us to be responsible with the wonderful treasure we have been blessed with – the hope of glory. May we hold fast to it always. Amen.    

Many are first attracted to Christianity because of its simple message. Later, when one reads the whole Bible, that simple message becomes lost in the 66 books with its diverse authors, times, places and subject matters. It doesn't help when scholars seem motivated to highlight the diversities at the expense of what holds the Bible together. Does anything hold the Bible together? Today's book confidently answers "Yes!"

This interview was recently conducted by Natalie Anne Hoffman on episode 135 of The Flying Free Podcast. I think you'll appreciate her perspective and way of evaluating what we are discussing on this episode. These are  her own words straight from the introductory comments she posted online explaining this episode to her audience:It took 11 words to change the world. 11 words misinterpreted. 11 words misunderstood. 11 words manipulated. A single sentence from the mouth of God to the first woman...Eve. A pronouncement. A prediction. A curse. Or was it?Do you know these words? Prepare yourself. Because you're about to learn their TRUE meaning. It might blow. your. mind. And it will change the world...again. Then Natalie added this: Why this episode is a must listen:- The What: Bruce's wife spent seven years researching her doctoral dissertation on 11 words. He followed with his own research on correlating New Testament verses. - The Why: How your understanding of those 11 words affects your view of women, men, God, and your entire existence.- The Are You Kidding Me?: A clear, precise explanation of those 11 words. You may scream. You may dance. You may fist pump several times. You may run around the block screaming incoherently. It's that good. - WARNING: Bring an extra pair of socks. Because this episode is going to blow them clean off!

Sheila Wray Gregoire is an excellent and insightful  interviewer. This Bonus Episode for The Eden Podcast is taken from the last section of Episode 111 of The Bare Marriage Podcast where she interviews Bruce C. E. Fleming on the word "head" and his new book Beyond Eden, Ephesians 5-6.In this interview they both refer to her first interview of Bruce on Episode 99 on The Bare Marriage Podcast. There she questioned Bruce about The Book of Eden, Genesis 2-3 and the importance of getting right a verse that has been gotten wrong for the last hundred years. It is Genesis 3:16, and especially Line 1 in the Hebrew text. In her research Dr. Joy Fleming found that God didn't curse Eve (or Adam) or limit woman in any way! Though most all modern translations make the verse look like God did that. It turns out that when Genesis 3:16 is made clear the seven passages on women and men in the Bible can be made clear. This BONUS Episode of The Eden Podcast is about one of those passages, the one in Ephesians 5-6.  Beyond Eden, Ephesians 5-6 is available on Amazon HERE as a Kindle e-book and as a 118-page paperback complete with Study Guides after each chapter. Beyond Eden and The Book of Eden are also available as audiobooks on Audible.Go Deeper!

BONUS NEWS FLASH! 20,000 Downloads!In just over nine months YOU have downloaded THIS MANY Episodes of The Eden Podcast! And I know your favorite one – it is Season 1, Episode 1. It is titled “Genesis 3:16 has been polluted!”- What is your second most favorite Episode? - Which one has helped you the most? - Which one surprised you the most? - Which one are you still puzzling over the most?- Which passage is the most important? Each Season of The Eden Podcast covers a major passage or two. - Season One covers Genesis 2-3.- Season Two covers Ephesians 5-6.- Season Three covers 1 Timothy 2-3.- Season Four covers 1 Corinthians 11 and 14 and 1 Peter 3.These Seasons on The Eden Podcast cover the seven key passages on women and men in the light of the corrected wording of Genesis 3:16. But because not everyone listens to podcasts, Books One and Two in The Eden Book Series have now been released. And Books Three and Four are in process. The Book of Eden, Genesis 2-3 is available as an ebook on Kindle, as a paperback on Amazon and as an audiobook on Audible. So is Beyond Eden, Ephesians 5-6.What you may not know about is my compact 93-page commentary on Genesis, Ephesians and 1 Timothy. It is called Women and Men in the Light of Eden and I have a limited number of copies I'm giving away for FREE to celebrate our group milestone of hitting 20,000 downloads! I'll send YOU an autographed copy as your FREE gift as we celebrate! Just pay the shipping and handling. Click this link to make your request! https://bit.ly/2XgGTJq Or you can access a special page on the website. Here it is: www.Tru316.com/freeI'm grateful: To God for the Word! For the research of my wife to uncover and remove the pollution of Genesis 3:16.For how many listen to multiple episodes of The Eden PodcastFor the help I'm getting producing the podcasts and the booksFor the listeners who are starting local Tru316 Chapters to spread the word!To God be the glory!Bruce C. E. FlemingSpeaker on The Eden PodcastFounder of the Tru316 Project (www.Tru316.com) P.S. Here's that link again. I'll send YOU an autographed copy of Women and Men in the Light of Eden as your FREE gift as we celebrate! Click this link to make your request! https://bit.ly/2XgGTJq

Where does the Garden of Eden appear in 1 Timothy? It appears at the end of chapter 2. But prejudice or bias from a mistaken interpretation of what God said to the woman in the Garden of Eden appears a bit earlier in the chapter.Have you heard that Paul was biased against women? I have. Do you think Paul could have gotten something that important so very wrong? That idea goes against my understanding of what inspiration by God involves. In my mind, if God inspired Paul's words in 1 Timothy and if God's theology is trustworthy, then what Paul wrote must be error free as well.I don't think we take the Bible seriously if we dismiss this part of it as being culture-bound and irrelevant. So let's study the passage in 1 Timothy a bit shall we?In order to not take the verses on Eden out of context we need to determine what their context is. This means we need to determine where the passage in 1 Timothy that refers to Adam and Eve begins and ends.To save time, let me say that Paul lists his three personal sins in 1 Timothy 1:13. Paul was astounded that God gave him the commission to serve as God's mouthpiece among the nations outside of Israel. God treated him gently because he had only sinned ignorantly and in unbelief. After giving God praise for saving him especially from three of his sins, he uses this list to go step by step in the remaining verses of chapter 1 and in chapters 2 and 3. First, he refers to his fist sin, that of blasphemy in 1 Timothy 1:19 and 20. He names two blasphemers, Hymenaeus and Alexander, who he delivered to Satan to learn not to blaspheme any longer.Then, his second sin, that of being a persecutor of the church, he takes up in 1 Timothy 2:1-7. He had been saved even though he was a persecutor of the church of Jesus Christ. He wanted other persecutors like him to be saved as well. Finally starting with 1 Timothy 2:8 and going down through to the end of chapter 3 he takes up his third sin, that of being a disrupter of the church. I dedicate several detailed Episodes in Season Three of The Eden Podcast to this passage in the context of 1 Timothy.Finally, Paul tells Timothy to retrain the subgroups of men and women overseers, those who had gone astray in their teaching and their practice. They were not to be delivered over to Satan to learn their lesson as were Hymenaeus and Alexander. Instead, they were to be retrained by Timothy in the manner typical of rabbinical students who listened quietly and submissively to their teachers. These students learned in order to teach and practice. This was the ministry of the men and women overseers in the church at Ephesus.Why should they get such gentle treatment, compared to Hy and Alex? Paul justifies his advice to Timothy in chapter 2 verses 13-15a. He turns to what happened in Eden because the situation of the women overseers who were being retrained was very similar to that of Eve in Eden.Paul had been a second-degree blasphemer, persecutor and disrupter. He hadn't sinned on purpose like a first degree murderer or sinner. He did it ignorantly and in unbelief. This had been the case for Eve.Adam ate the forbidden fruit with his eyes wide open. He was a deliberate and first-degree sinner. A first-degree eater, if you will. But Eve had to be deceived into eating. Only eating after being deceived did she eat. She, like Paul was a second-degree offender.God gave Eve a gentler treatment than he gave the man. The man received a curse on the ground from God. This was a harsh sentence of judgment! But nothing was cursed by God because of the woman.In fact, a true reading of Genesis 3:16 shows that God didn't curse Eve (or Adam) or limit the woman in any way. What did God promise? In what promise could she place her trust? According to Genesis 3:15 and Line 1 of 3:16 Eve would be saved by placing her faith in her Offspring, in the One God had promised. God had promised that her offspring would crush Satan's head. And he did so on the cross.This familiar message, to us, is that her promised Offspring, Jesus, is the Messiah, the Savior of the world. He is our Champion too!Do we think Eve had a different hope to believe in? We should not miss this message referred to in 1 Timothy chapter 2. Jesus is the One. We look to him in faith to save us. Eve looked to him in faith to save her. That is the message of the three verses at the end of 1 Timothy 2.Let's not get sidetracked by verses 13 and 14 in 1 Timothy. In what came to be numbered as verse 15a Paul testifies that Eve was saved through “the Childbearing.” The word Childbearing is a singular noun that has within it the potential of plural fulfillment. Of course it does. There were many generations of Eve's seed down until the birth of Jesus by Mary in Bethlehem.Mini Course!

The Tru316 Project was launched to clean up the word pollution of Genesis 3:16 and related passages. How has the interpretation of the other passages set pollution fires? - Some people teach the woman was the Temptress and was cursed by God. - Some teach God saw evil desire in her heart and put the man in charge. - Some teach a man is like Christ to a woman. - Some teach that God gifts men only for public ministry. And there's more. All this can be traced back to the incorrect translation of Genesis 3:16. That's why we need a true 3:16! Because God didn't curse Eve (or Adam) or limit woman in any way!FREE book offer!

What a  joy it is to see the rising number of episode downloads as YOU listen to the life-changing meaning of the passages we are studying together. Thank you so much. You are making a great investment in your life, the life of your family and friends and the life of your local church.Our launch Episode, Episode One, Season One, of The Eden Podcast has been downloaded many more than a thousand times. Listeners have gone on to download the equivalent of 10 more times each, downloading more than 15,000 episodes! Listening to Seasons One through Four is equivalent to your taking a year's Introductory Course in Bible Content and Practical Theology on Genesis 3:16 and the related Old Testament and New Testament passages! Congratulations!!!Now that you have listened and learned so much what comes next?** Most listeners will be a basic learner. Maybe that's you. You have been learning in order to apply what you have learned. God is helping you have confidence in the Bible and to boldly live out in your daily life what you have been learning. And that's great! Please try to listen to all of the first four Seasons of The Eden Podcast where we think again about the key passages on women and men in the light of a true understanding of Genesis 3:16. We learn that in Genesis 3 God didn't curse Eve (or Adam) or limit woman in any way. You can now get and study the books in The Eden Series. There are Study Guides that go with each chapter to help you go deeper! Book One in the Series is The Book of Eden, Genesis 2-3 by me, Bruce C. E. Fleming.** Some listeners, perhaps every listener, will be gifted by God to help others. Maybe this is you?? In what ways can you help others? Pray for those who are listening to The Eden Podcast, including you. Pray for others who need to find out about The Eden Podcast and the books in The Eden Series. Refer them to episodes of The Eden Podcast that interest them. Refer them to a book in The Eden Series that interests them.Engage with others in informed, loving conversation. Point them to the website of the Tru316 Project with its blog, shop, products, transcripts of the podcast episodes, links to the YouTube Channel and more.Refer them to a Tru316 Project mentor who can answer their questions.** Some listeners will be called by God to do more. To take action. Maybe this is you? In what ways can you take action?Organize a listening group or a book club to go through an episode or a chapter.Apply to be a Mentor with the Tru316 Project to answer questions on the content of The Eden Podcast. Attend live, or by replay, the Monthly Mentoring Meetings.Be an activist encouraging translation committees, authors, pastors and educators to update their materials in light of the correct understanding of Genesis 3:16. This action is the very reason I founded the Tru316 Project! This is what I pray for!** One or more listeners will join the team of the Tru316 Project part- or full-time. Maybe that's you. What skills could you bring to the Tru316 Project that would strengthen the ministry of the people just described? What will happen if you go deeper with the Tru316 Project? More will happen! Much more! You already know what happens on The Eden Podcast. You share our love and respect for the Bible, even in the so-called difficult passages, which turn out to be full of good news. For whatever level of engagement you choose to make, make it a good one. Pray about it. Keep listening to The Eden Podcast. Keep reading your Bible.  Refer others to the podcast and the books. Step up and start making monthly financial support to the Tru316 Project as an e-patron over on patreon. Above all - take action!GO DEEPER

In the full passage of 1 Corinthians 11:2-16, Paul focuses parts of the passage on each of these three groups in the church:Verses 3-9: on the converted Jews.Verses 11-12: on everyone in church.Verses 13-15: on the converted non-Jews.Here is my paraphrase of verses 10-12:Verse 10 - Application of the principle for Christian womenTherefore, a woman ought to have authority over her own head, because of the angels.Verses 11-12 Theological basis of the principle of unityNevertheless, neither is man independent of woman, nor woman independent of man, in the Lord. For as woman came from man, even so man also comes through woman; but all come from God.Prior to verse 10, Paul defends the principle that a Christian woman is a member of the body of Christ in every way. Then, in verse 10, he applies this principle in a simple affirmation.He ends verse 10 by adding another principle that argues in favor of the full status of women in ministry (those who are “praying and prophesying,” or preaching and teaching). In verses 11-12, he puts the matter in theological perspective. (1) women and men share in reciprocal relationships and (2) God is over all.Studying the grammar of 1 Corinthians 11, we note the following developments in the passage:Verses 4-6 are a unit that should be set off with quotation marksVerse 7a is a thought by itselfVerse 7b is a different thought followed by two verses that are subordinate to it and elaborate on itVerse 8 is subordinate to 7 – it is introduced by: “for” Verse 9 is subordinate to 7 as well – “for indeed”This structure is rare in the New Testament but is used six times in 1 Corinthians (pointing this out would be worth a “home run”)Verse 10 is introduced in Greek by “therefore” and is the culmination of this series of thoughtsThe verb in verse 10, “ought” is the same one used in verse 7, where a man “ought not” cover his head (another home run observation)Based on this here are my summary thoughts:A Christian woman is as equally obligated and empowered as a Christian man to not cover her head when ministering in church.GO DEEPER:I invite you to read the foundational study in Genesis 2-3 that unlocks the meaning of 1 Corinthians 11. It is The Book of Eden, Genesis 2-3 (God didn't curse Eve (or Adam) or limit woman in any way).

In your mind, simply put quotation marks around the three verses of 1 Corinthians 11:4-6. Or better still pencil in quotation marks around them on the page of your print Bible.If quotation marks are missing around these verses in the Bible version you are using, is that wrong? Yes, and no. In koiné Greek in which the New Testament was written there were no quotation marks added. You had to add them yourself because this kind of punctuation wasn't adopted yet. Translators have to decide whether or not to get the idea across in a modern language by doing nothing, by adding quotation marks or even by adding a few introductory words such as, “someone will say.”Dr. Bill Mounce brings up the example of 1 Corinthians 6:12. He writes, “Many translations put the phrase in quotation marks. “‘All things are lawful for me,' but not all things are helpful.” These include the ESV, and also the HCSB, NRSV and NET. Mounce continues that Paul “is quoting what his Corinthians opponents are saying. He doesn't agree with them, but he is citing them.”Placing punctuation. The New International Version placed quotation marks around Paul's words in 1 Corinthians 10:23-26. Not every word in these verses was put in quotes. The translators noted that Paul was dialoguing with his readers in a brisk give and take. They showed this by adding quotation marks, dashes, and a paragraph break to his comments. They added these even though no punctuation marks were used in Paul's original letter.Here is how the NIV punctuates 1 Corinthians 10:23. The words placed in quotation marks by the NIV I will highlight for you:23“I have the right to do anything”, you say – but not everything is beneficial.    “I have the right to do anything” – but not everything is constructive. The proposals from Corinth in 1 Corinthians 10 are set apart by the quotation marks and the punctuation added by the NIV. This passage immediately precedes the verses on women and angels in 1 Corinthians 11.Modern readers are confused if translations do not add punctuation marks. Nevertheless most translators and editors have not placed quotation marks around verses 4-6.The reader who does not realize that the three verses of 1 Corinthians 11:4-6 are a quotation tries to make it part of Paul's ideas. This makes the rest of the passage impossible to decipher. By omitting this punctuation translators make it look like Paul is advocating these legalistic ideas! Some scholars have even accused Paul of “reverting to his pre-Christian roots as a Pharisee in verses 4-6.”In order to continue the thought of verses 4-6, major modifications have been made in the translations, including in verse 10. Commentators go to great lengths to try to make sense of the passage as a whole. But none of this is necessary if one simply and reasonably places verses 4-6 in quotation marks.Why do people think the ideas in verses 4-6 could possibly be Paul's? I think it is because they have gotten Genesis 3:16 wrong. That's why we need a true 316.Go Deeper!Support the Tru316 Project for $3.16/month!

In 1 Corinthians 11:3 Paul reminds his Jewish readers, who are monotheists, of the importance of unity. Three times he points to independent elements that together make up one unit. The image he uses is that of the parts of the body that, united, make up one whole body:Believers-and-Christ are united in one spiritual bodyA wife-and-husband are united in one fleshSon-and-Father are united in the Godhead.He states his main idea in the first line of verse 3, and then adds two subordinate parallel images to illustrate it. In his reference to the parts that make up the body Paul challenges the reader to answer the question, Just who is “every man”?“Every man” is every believer – every man and every woman who is a Christian. This image is parallel to the one Paul uses in Ephesians 5:23: “Christ is the head of the church.”1 Corinthians 11:3:  Christ is the head of every manEphesians 5:23b:     Christ is the head of the churchAn extraordinary responsePaul begins his response to those who did not hold to the tradition he had taught the Corinthians with some word play. Usually a “play on words” has an extra  element in it that draws attention to the fact that something extraordinary is being said, even though ordinary words may be used.In 1 Corinthians 11:3, Paul uses “every man” in Greek to stand for “every person – male or female.” Writing “every man” he makes a gentle play on words to make a point: Do some of you want to focus only on what a man is free to do in Christ? Not I. I will focus on every man in Christ because I want you to focus on what every person – male or female – is free to do in Christ!GO DEEPER

The focus of this episode is: 1 Corinthians 11:2-16 Getting this passage right.Here's some good advice. “Don't take verses out of context.” How do you do that? One way is to cut off the beginning of a passage. If you miss the beginning thoughts of a passage you risk missing the meaning of the following message. Sadly, this happens every time people skip over 1 Corinthians 11:2 and start at verse 3. And most people start after verse 2. They leave out this critical verse!In verse 2, Paul begins a passage of praise. He praises the Christians at Corinth for resisting pressure to behave differently. He praises them for following exactly what he had advised them to do. Only after the end of the passage of verses 2-16 does he begin to criticize the Corinthians. So, What were they getting right? They were applying what he summarizes in verses 10-12. Have you noticed?Wrong assumptions. In 1962, Don and Carol Richardson risked their lives to share the Gospel with the Sawi people of New Guinea. Their book Peace Child tells their unforgettable story of living among a people group where treachery was valued as their highest virtue. They would fatten potential victims with friendship before betraying them for slaughter.The very first time these pioneer missionaries tried to tell the Sawi headhunting cannibals of New Guinea the Good News about the cross of Christ things went very wrong! This occurred as they were telling about Jesus the night Judas betrayed him with a kiss. Jesus, the good guy, was praying in the Garden of Gethemane on the hill across from Jerusalem where soon he would be nailed to a cross for our sins. In the night, Judas, the bad guy, came up to him in the darkness with a crowd with clubs and swords. He wanted to make it clear to them who to arrest. He didn't want them to get the wrong person. He didn't want Jesus to get away. He told the brutal crowd, watch for the one I greet with a kiss. He is the one to arrest.The listeners held their breath as the scene unfolded before them for the very first time. Up came Judas, the follower, to Jesus his teacher. “Teacher” the betrayer said to Jesus and then kissed him.The listeners went wild! What a master stroke! What a fantastic betrayal! The missionaries were horrified at the unexpected response their teaching produced. These headhunting cannibals saw Judas as the hero of that night scene. He had just betrayed his victim. To them, he had triumphed!In the Sawi culture they valued treachery. They would deceive their enemies pretending to be friends. Judas for them was a master of betrayal. Jesus was just a witless target. Undoing the results of that session took lots of work. In a less spectacular way, people have been getting wrong the message of 1 Corinthians 11. Coming to these verses with the wrong presuppositions, readers and translators alike have missed the message the passage. They have misread the key verses. Let's start with the overall flow of thought which is Praise for Proper Practice 1 Corinthians 11:2-16.2Now I praise you, brothers and sisters, that you remember me in all things and keep the traditions just as I delivered them to you. …10Therefore, a woman should have authority over her own head …16But if anyone thinks of being contentious, we have no other custom, nor do the churches of God.17Now I do not praise you in giving these next instructions since you come together not for the better but for the worse. …After Paul moved on from Corinth in his missionary journeys, the church he had founded there continued the practices he had taught them to follow. They followed what he had taught them about women and men ministering to the congregation. God raised up both women and men to lead the congregation in worship and to teach God's Word.Apparently there were grumblers who tried to restrict some people from leading the group. They wanted their old religious traditions to be followed and grew contentious about it. But the rest of the congregation maintained the course on which Paul had set them. They earned his praise for this. Paul wanted them to continue what they had started together in Corinth. In every church he started, this was the way he wanted the believers to worship and teach.Incomplete or incorrect? Paul learned from the visitors from Corinth (1:11) that the church had developed four distinct factions. Some people purported to be “of Paul,” others “of Peter,” and still others “of Apollos” or “of Jesus.”In spite of all this, Paul was still their unquestioned spiritual parent, the one who first planted their church. Divisions of opinion had arisen among them on practical issues dealing with marriage (7:1) and idolatry (8:1; 10:14). Some wanted the church to follow the rules and regulations found in the Jewish oral law, for example in 14:34-35.In 1 Corinthians 11:2-16, Paul addresses those in the church at Corinth who wanted to limit the ways women were participating in ministry. Had Paul really meant that women should pray and prophesy along with men? Shouldn't the women have to submit to some extra regulations? Jewish tradition overflowed with restrictions on women. Shouldn't women have to follow these extra restrictions too?In verses 2-16, Paul affirms that women are full members of the body of Christ and are fully gifted by the Holy Spirit to minister in the name of Jesus. Paul appeals to Genesis, and to reason, to restate his case. He is firm. There is no room for dissension on this point of doctrine and practice.Five keys to understanding. A number of people find 1 Corinthians 11:2-16 difficult to understand. Whenever a passage seems difficult, it is important to look at the surrounding context of the passage to see if some tips to its meaning may be found. In this case, the immediate context will give us two helpful keys to unlocking the meaning of the passage: praise (key #1), and Paul's three-fold focus (key #2). To unlock the meaning of a passage it is also helpful to look for internal key words that give insight into the historical context. In this case there are key words in the last and first verses of the passage: “contentious” (key #3 in verse 16), and “traditions” (key #4 in verse 2).The most basic key to understanding the meaning of a Bible verse is a clear translation from the original language into modern language. It will be especially helpful to make a fresh translation from the Greek of the key action verse in this passage, verse 10. And that's key #5.Key to understanding #1: Praise. Paul praised the Corinthians in verse 2: 2I praise you, brothers and sisters, that you remember me in all things and keep the traditions just as I delivered them to you. … Apparently there was difficulty for them in keeping his traditions because, in verse 16, he refers to some who were “contentious.” In spite of these contentious ones, the church at Corinth had remembered what Paul had taught them to do and they had done it.He did not always praise them. In the next section of his letter he gave them some energetic criticism:17I do not praise you in giving these instructions since you come together not for the better but for the worse. …What were the Corinthians doing that earned them the praise or the criticism of Paul? In verses 17 and following it is clear that they were criticized for not conducting themselves properly when they celebrated the Lord's Supper. As for verses 2-16, what they were doing that was praiseworthy is often misunderstood. This is where a basic rule of interpretation is helpful: Whenever you see the word therefore in a passage, check to see what it is there for.In this case, a “therefore” occurs at the beginning of verse 10:10therefore, a woman ought to have authority …Apparently, the verses leading up to verse 10 argued in favor of what he affirmed in verse 10. Paul had taught, and most of the Corinthians had agreed with him, that a woman ought to have authority. Some people in Corinth had been contentious about this. Paul praised the rest (Key #1) and encouraged them to keep following what he had taught them.Key #2: Three-fold focus. Immediately before writing the words of chapter 11, Paul wrote in 1 Corinthians 10:32, “Do not cause anyone to stumble, whether Jews, Greeks or the church of God….”It is helpful to note that Paul was sensitive to the needs of these three overlapping groups:JewsNon-Jews (also called Greeks or Gentiles)All Christians without regard to their backgroundIn 1 Corinthians 11:2-16, Paul focused parts of the passage on each of these three groups in the church:Verses 3-9: to the converted Jews.Verses 11-12: to everyone in church.Verses 13-15: to the converted non-Jews.In these three sections, there are details appropriate to each group. Paul's appeal to Nature, in verse 14, is a case in point. The non-Jews would have related to an appeal to Nature, but not the Jews. Paul had to appeal to the Jews on other grounds.In the verses not addressed to any specific group – verses 2, 10 and 16 – Paul deals with the real business of this passage. He praises the Corinthian Christians (verse 2). He gives instructions on how to behave (verse 10). He dismisses any who want to be contentious (verse 16).Key #3: Contention. A third key to understanding this passage has to do with Paul's reference in verse 16 to those who had been “contentious.” The ones who were the most contentious about Paul, his teaching and his practice were those who promoted Jewish legalism.As the early church spread across the Roman Empire there was confusion as to whether Christianity was something new, or whether it was just a subgroup of Judaism. This confusion was understandable since the promises of a coming Messiah had been given to the Jews. Jesus was a Jew. And the first converts were Jews.When non-Jews began believing in Jesus as their savior it seemed logical to the Jews who had become Christians that the new Gentile believers should become practicing Jews as well. But there were two main reasons why this logic was incorrect.First, many of the practices required of Jews in the Old Testament served to represent spiritual truths that only pointed to the promised Messiah. The blood sacrifices of spotless animals in the Temple pointed to the ultimate blood sacrifice that would be made by the sinless Messiah. The regulations that guided the behavior of the priests on duty all worked to keep the symbolism of the future spotless Lamb of God perfectly clear.These practices and these rules were made obsolete with the sacrifice of Christ on the cross. The early church dealt with these regulations and discarded them early on. They were famously discussed in depth in the meeting of the church in Jerusalem described in Acts chapter 15.Second, there were other lesser regulations and rules that had been built up during the hundreds of years that passed between the ministry of the last Old Testament prophet, Malachi, and the coming of John the Baptist and Jesus.This system of case law and regulations obscured the message of the Old Testament. At times it contradicted it altogether. Jews at the time of Jesus, including Paul, practiced these legalistic regulations to a greater or lesser degree in their daily lives. These regulations were scrupulously followed by the Pharisees. The Scribes were teachers of this law.One of the things these regulations required was the covering of the head both by women and men. This covering symbolized that sin caused an ongoing separation of the worshipper from God. Covering the head, hiding the head of the sinner from the holy God, was the appropriate thing to do. Perhaps you have seen movies with an actor playing the role of Jesus covering his head just as he was about to pray to God.Jesus fought against baseless legalistic Judaism during his earthly ministry. He confounded self-righteous sinners who followed these rules.In his Sermon on the Mount, Jesus identified and rejected their regulations. Six times he said: “You have heard it said, …, but I say to you ….” (Matthew 5:21, 27, 31, 33, 38, 43).As a Pharisee, Paul had been a scrupulous follower of these laws. But as a Christian, Paul left behind these empty practices. Jesus the Messiah had fulfilled the Old Testament Law and gave each and every believer full status as a child of God (see Galatians 2:14).During the years following his conversion, Paul became skilled at discerning and discarding the dry husks of legalism. He excelled in teaching truths straight from the Old Testament, especially how Jesus fulfilled the prophesies of the coming Messiah.After Paul's first missionary journey, legalists came and tried to impose Jewish regulations on the converted Gentiles. Paul opposed their teachings.Acts 15 records that the church in Jerusalem supported Paul in his work and agreed that Christians did not have to convert to Judaism. Nevertheless, Paul continued to face direct opposition from Jews outside the church and frequent contradiction from legalistic Judaizers inside the church.A number of times, Jews outside the church opposed Paul and denounced him publicly. This resulted in beatings, stonings and imprisonments. At other times, Judaizers within the church visited places Paul had ministered. They contradicted his teachings to modify them to fit more or less with the oral law.Here is Paul's own description of the havoc wreaked by unbelieving Jews who were hostile to the Christians in Thessalonica. This was the church Paul planted in northern Greece before he started the church at Corinth:14For you, brothers and sisters, became imitators of God's churches in Judea, which are in Christ Jesus. You suffered from your own countrymen the same things those churches suffered from the Jews, 15who killed the Lord Jesus and the prophets and also drove us out. These displease God and are hostile to all people 16in their effort to keep us from speaking to the Gentiles so that they may be saved….                     1 Thessalonians 2:14-16Key #4: Traditions. If some of the Corinthians were “contentious,” as Paul said in verse 16, what were they contending for and what were they challenging? Verse 2 tells us. They challenged “the traditions” Paul had taught the Corinthian believers. What might they have wanted to change? Since, in verse 10, Paul focuses on women, it can be assumed that they were challenging Paul on what he had taught about the status and ministry of Christian women.There were numerous regulations in the Jewish oral law that applied to women in the synagogue. These regulations implied, or said outright, that the nature and status of the women was not on a par with the men.Much like some modern non-Christian religious regulations that require women to cover their heads differently from men, so the ancient Jewish regulations required women to cover their heads in a way different from men. While the Jewish oral law said that men and women both had to cover their heads, there were many more reasons given for why women had to cover their heads.Paul never passed on such legalism to his spiritual children in Christ. If the Jews had their reasons for restricting women, Paul had his for ensuring their full participation in ministry. No wonder people flocked to hear Paul's teaching! He presented a vibrant counterpoint to the dead legalism of his day.As we will show, Paul's words in verse 10 confronted those who wanted to impose regulations on women believers. Both men and women believers had the right to discard any covering hinting at sin. No one had the right to tell them to do otherwise and it was obviously wrong to do so.Key #5: Translations. In 1 Corinthians 11:10, Paul restated his position. A look at the Greek words in which the New Testament was written makes this quite clear. But modern translations of this passage make it look as if Paul is saying something here opposite to what he originally wrote!Before taking a look at what Paul said these in 13 Greek words, here is a sampling of what translations present verse 10 as saying:Good News Translation (GNT) On account of the angels, then, a woman should have a covering over her head to show that she is under her husband's authority. (24 words)Contemporary English Version CEV. And so, because of this, and also because of the angels, a woman ought to wear something on her head, as a sign of her authority. (26 words)Living Bible TLB: So a woman should wear a covering on her head as a sign that she is under man's authority, a fact for all the angels to notice and rejoice in. (30 words)New International Version NIV: It is for this reason that a woman ought to have authority over her own head, because of the angels. (20 words)English Standard Version ESV That is why a wife ought to have a symbol of authority on her head, because of the angels. (19 words) Clearly, something is going on here with all these differences from translation to translation. However, in Greek, verse 10 is made up of just thirteen easy words. The following is a word-for-word transliteration of the Greek of 1 Corinthians 11:10:1. “therefore” or “for”            7.“to-have” 2. “this” (“reason”)                8.  “over”3. “ought”                               9.  “the” (“her”)          4. “the”                                    10. “head”5. “woman”                            11. “because-of”        6. “authority”                         12. “the”13. “angels.”The verse can be translated simply as follows in 14 English words:Therefore, the woman ought to have authority over her head, because of the angels.Although it rearranged the words, one version translated clearly the original Greek text. It was the TNIV or Today's New InternationalVersion:"For this reason, and because of the angels, the woman ought to have authority over her own head."Thus, Paul affirms that a woman is in charge of her own head. How this meaning fits with the verses around it is what we will address next.Bruce C. E. FlemingFounder of the Tru316 Project, Tru316.comAuthor of The Book of Eden, Genesis 2-3

God didn't curse Eve or limit woman in any way in Genesis 3:16. This is what Dr. Joy Fleming discovered in the 11 Hebrew words of this key verse. But your Bible doesn't read that way because of a translation error!!This and much more has been put into The Book of Eden, Genesis 2-3 by Bruce C. E. Fleming available on Audible HERE.

1 Timothy 2:13-15 How Eve and Paul were alike, by Bruce C. E. FlemingThe focus of this episode is: 1 Timothy 2:13-15 How Eve and Paul were alike“What's this Dad?” I asked picking up the flat and pointed piece of chipped stone. “That's an arrowhead son,” he replied. “What's it doing here, Dad?” “Ahh. That's a great question!”“What's this doing here?” is what many ask when they come across the verses that are numbered as 1 Timothy 2:13-15. They ask, “Why do we find these words in this place?” One could say we have several figurative arrowheads to consider in these verses.- Why does Paul here bring up the Garden of Eden, and Adam and Eve?- Did they have something to do with the wayward women leaders Timothy was correcting in Ephesus? What?- Where in the text does the reference to Eden end in these verses?- Why does Paul bring up the birth of The Child in verse 15?- And who are “they” at the end of verse 15b?These questions can all be answered. We can answer them now because we have asked the right questions.We can answer them because we have looked at the context and the main actions Paul is recommending in 1 Timothy 2:8 to 3:16. We can answer them because we are not off-the-track wandering in the weeds looking for the answers to the wrong questions, which I'm afraid so many have done.Let's look at the literary structure of the passage as Paul presented these ideas. As we do we see where verses 13-15 belong in the development of Paul's thought. He has not written a linear progression of ideas in a 1, 2, 3 manner. He has written using a rainbow pattern of parallel ideas. The main idea is in the middle. On either side are ideas that echo and complete each other.Because verse 9 has no verb and begins with “likewise” we have to start back in verse 8. Then come verses 9-15 which are Paul's focused advice about correcting-in-order-to-restore-to-ministry the subgroup of wayward women overseers in Ephesus.In verse 8 Paul gives a command to Timothy. He wishes for the wayward men overseers to preach and pray in public worship with holy hands (not tainted by sin) with sound doctrine, which is not a source of angry disputing.In verses 9, 10 and 12, Paul gives a parallel command to Timothy. He wishes for the wayward women overseers to preach and pray in public worship with proper outward dress and behavior.In verse 11 Paul makes use of this passage's only imperative verb where he says, Let these women learn! as good students paying attention.Then, Paul opens a parenthesis in verses 13-15a before he returns in 15b to advice that parallels his earlier advice. That advice concerned the formerly wayward women overseers Timothy was to retrain and restore to ministry. Verses 13-15a serve as a digression. In them Paul justifies the course of action he is recommending. He explains why he is prescribing such gentle correction for them.Remember, with the wayward leaders Hymenaeus and Alexander back in 1 Timothy 1:20, Paul turned them over to Satan to be taught not to blaspheme. But with these women wayward overseers he is recommending a very different kind of teaching. They are not being handed over to Satan to be taught. They are to be allowed to learn and get retrained as good students from Timothy himself, or by Priscilla or by other faithful overseers in the church at  Ephesus.Here's my paraphrase of verses 13-15a in the context of verses 2:11 to 3:111Let the women overseers who were wayward learn in quietness and with all studiousness. 12I am not permitting them to teach men in an incorrect way, but to be retrained in quietness.13Why? For, God formed the two in the Garden, Adam and then Eve 14and Adam was a first-degree eater. He was not deceived but sinned on purpose. But Eve was deceived and as a second-degree sinner, to that degree, she became a transgressor.15But she, Eve, would be saved through the birth of The Child who was to come, as will the women you are retraining if they persevere in faith, love, sanctification and self-control.3:1“Faithful is Jesus the Logos, the Word,” so if any one of those you are correcting aspires to oversight, that woman or that man desires a good work!Like Paul, like EveWhy? The Gospel of Mark recounts how Jesus' disciples were slow to learn the lesson of the multiplied loaves. First, Jesus fed the 5,000 from a few loaves and some fish (Mark 6:35-44). A second time, Jesus multiplied a handful of food into enough for four thousand people (Mark 8:1-9). A little while later, Jesus and his disciples found themselves in a boat with just one loaf of bread. The disciples were hungry and began to worry. Oh, what could they do in these dire straits?Carefully, Jesus talked to them about their cares and about their blindness to His power to provide for them again and again. He reminded them of all that had happened. Yet they still didn't understand (Mark 8:14-21). They needed to be told again.In similar fashion, just in case his message has not been fully understood, Paul adds several more verses in 1 Timothy 2. He wants to make sure his instructions about the correction of the errant women teachers are clear.Why does he recommend retraining for these women? In verses 13-15a, Paul calls attention to relevant details from the Garden of Eden.Because “intent” counts. Paul starts verse 13 with the conjunction “for” in Greek. He gives a reason “for” what he has just recommended. Then, he refers to Genesis 3. In the Garden of Eden there were two kinds of sinners. And in Ephesus, where Timothy was, there were two kinds of sinners:1. sinners who were deceived and sinned, and2. sinners who knowingly and defiantly sinned.In verse 13, Paul draws a clear distinction between the first man and the first woman. By referring to their two distinct creations, he focuses attention on them as two distinct individuals.13For Adam first was formed, then Eve.The lesson of verse 13 isn't who was first, but that there were two individuals created in the beginning – first one, then the other. Paul further distinguishes between these two by using the names, “Adam” and “Eve.”The use of these names in their historical setting is strikingly anachronistic. The woman was not called by the name “Eve” until Genesis 3:20. Yet, Paul uses that name referring to moments in history (Gen 2) that occurred before she was known as Eve.Similarly, the name “Adam” did not refer only-to-the-man at the point in time referred to by Paul in 1 Timothy 2:13. The name “Adam” could refer to them both (Genesis 5:2 – “He called their name Adam”). The man took the name “Adam” for himself, only after God judged him. Breathtakingly, the man rebelled one more time after God spoke to him in Genesis 3:17-19. This was another act of rebellion and self-rule, as opposed to submission to being ruled by the Creator.The man had named the animals who were subordinate to him in the Garden of Eden. He used the naming formula and called them their names. This is similar to the naming formula used today when the Queen or King of England says, “I dub you Sir So and So.” The first chance the man had to respond positively to God's speeches to the serpent, to the woman and to him, he responded negatively! He called the woman a name using the naming formula he used for the animals. He presumed to rule over her by naming her and treating her like just another one of the animals.How was she to respond to that? God was her Creator. God alone was her ruler. God was their Ruler. What to do with a husband who presumed to usurp God's role by ruling over her in this way?Two kinds of eaters. This is important to understand. In 1 Timothy 2:14, after distinguishing clearly between the first two individuals at Creation, Paul focuses on why and how each individual sinned.While it is clear that each one in the Garden is disobedient to God's command, the following differences exist between them after the Attack by the serpent tempter:1. The man was not deceived. He sins deliberately and knowingly (Gen 3:12).2. The woman was deceived and only then does she sin (Gen 3:13).In the Garden, God takes these differences into account when imposing judgment on the serpent tempter, on the woman and on the man. God imposes a curse on the serpent. The Hebrew word “curse” is used.Using words in a way parallel to his words to the serpent tempter, God imposes a curse on the soil. This curse is “because of” the man (Genesis 3:17). The Hebrew word for “curse” again is used. It is only used these two times.No “curse” is imposed on the man or on the women. Significantly, no curse is imposed because of the woman as had occurred because of the man. In Genesis 3, the Hebrew word “curse” only occurs in reference to the man (and the serpent tempter).There is something very different between the man's motives and actions. There is something very different in the way God treats the one and the other of these two humans in Eden.How does Paul know the woman is deceived? In Genesis 3:13, the woman says so, in an accurate admission to God of her wrongdoing. In 1 Timothy 2:14, Paul notes that the man is a different kind of sinner. He “wasn't deceived.” This distinction drawn between the two sinners is a distinction for Timothy to follow in correcting those who had gone astray in Ephesus.In 1 Timothy chapter 1, Paul referred to how God had judged him gently. Discerning Paul's intent, God dealt gently with him, and even put him into ministry because he had acted ignorantly and in disbelief (1:12).In modern-day courts, even murderers are judged differently, according to their intent. There is “murder in the first degree” for those who kill on purpose, or “with malice aforethought.” And there is “murder in the second degree,” or “manslaughter,” for those who kill but not with malicious advance planning.“Murder one” receives the harshest punishment. Manslaughter merits a lighter sentence.Paul had been a second-degree sinner. The way God dealt with him as a second-degree sinner is the way he wants Timothy to deal with those at Ephesus who also sinned in the second degree. The women described in 1 Timothy 2:9b and 12 are to be treated like Eve, and like Paul, who had not sinned on purpose. He is to let them learn and emphatically so.To underline this, in verses 13 and 14, Paul refers to the two sinners in the Garden in a different order from when each one sinned. If Paul had been preoccupied only with details of timing in Eden, he would have referred first to the woman and then to the man. Instead, he twice refers first to Adam, who sinned on purpose.Here is my paraphrase of verses 13-14 (italics added):13For, God formed the two in the Garden, Adam and then Eve14and Adam was not deceived, but Eve was deceived,  and to that degree became a transgressor.Don't be deceived! Some people charge that since the first woman was deceived in the Garden, all women are more easily deceived than all men! But Genesis does not teach this. Neither does Paul.Even though the man and the woman were co-regents over the earth by the Creator's decree (Genesis 1:27-30), some people claim that the timing in the creations of the man and the woman makes the man superior to the woman in some way.Indeed, this was the position held by rabbis at the time of Paul. They thought that a theological consequence could be discerned behind the sequence of events in the Garden. C. K. Barrett (Pastoral Epistles, p. 56) quotes their midrash: “Adam was first in creation, Eve [first] in sin.”Surprisingly, John Calvin held to this position. Even so, he found himself compelled to argue against it, admitting (Commentaries, 21) that any theological conclusions based on the “order of creation, appears not to be a very strong argument in favor of her subjection; for John the Baptist was before Christ in the order of time, and yet was greatly inferior in rank.”Verse 15a – Closing thoughts on Eden.It may seem tiresome to work our way over one interpretive “bump” after another. But as every good road builder knows, it is important to keep leveling the roadbed until it becomes flat and serviceable for all those who follow.In verse 15a, there is one more noticeable bump that needs to be smoothed out before the entire passage in 1 Timothy 2 can be clearly understood. It has to do with Paul's reference in Greek to “the Childbearing.” According to the Greek in the first part of verse 15, Paul writes:15aBut she will be saved through the Childbearing…The singular pronoun – “she” – of verse 15a refers to the woman who is discussed in verses 13-14 just before it. “She” is Eve!“The Childbearing” of Eve refers to the future birth, future for Eve, of the promised Child. Mary was the physical mother of Jesus, but Eve was his ancestor. Eve's “childbearing” resulted in the eventual “childbearing” of Jesus.The word “childbearing” is a collective singular noun, a single word packed with the promise of many. This way of speaking may seem awkward to the modern reader. But it is used twice in Genesis 3 when God first gives the promise of a Savior.In Genesis 3:15, God gives the menacing promise to the serpent that the “seed” or “offspring” of the woman will crush his head. The word “seed” is a collective singular noun.In the Hebrew wording of Genesis 3:16, Line 1, God promises the woman that she will have multiplied “conception.” The word “conception” is also a collective singular noun.Looking back at the Garden of Eden from the perspective of history, one can identify the promised “seed” of verse 15, and the “conception” of verse 16, as Jesus. Paul's use of the collective singular noun – “the Childbearing” – in 1 Timothy 2:15a in the context of a discussion on the Garden of Eden brings to mind Eve's promised offspring. This would have been recognized immediately by Timothy and the Jewish Christians at Ephesus, as a reference to the promised One, the Messiah.Eve would be eternally saved through her forward-looking faith in the coming birth of the Child. The women in Ephesus are saved through their faith in this same Child as well.Each one of us today faces the question of this Child. What will we do with Jesus?- Because in the Garden of Eden back in the beginning there had been an attack,- because the man and the woman were now mortal and hiding from God,- because their perfect union with God had been ruptured, God promised the certain conception of the seed of the woman.Why would God promise this? Why would God bother to do so?We learn over and over again in God's revelation in the Bible that God sent Jesus into the world because we need a Savior who will die in our place. When we ask God to forgive us and to send the Holy Spirit into our heart in new birth and the start of everlasting spiritual life, it is like we have one foot already placed firmly in heaven. We have the assurance repeated over and over again in the Bible that when we die God will pull up that other foot too. We instantly will be with Jesus firmly standing in heaven.The best Bible verse on this is that other 3:16 verse. In the Old Testament, in Genesis 3:16, God promised Eve that truly she would have conception of the Child who would crush Satan's head. In the New Testament, in John 3:16 we have this promise:For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life.Once again, we see the love of God reaching out to us. We see God helping us return back to Eden in a perfect relationship with God with no break to occur ever again.This complete summary of Eve's situation in 1 Timothy 2:13-15a – as a deceived sinner in the 2nd degree, who is going to be saved because she places her faith in the coming Child – allows Paul to move on to a summation of his instructions to Timothy. He does this in the second half of verse 15 in verse 15b.In verse 15b, Paul changes subjects. He moves on from a singular subject, “she,” to a plural subject, “they.” If the first half of verse 15, verse 15a, had been counted as the end of verse 14 we could have seen this more clearly. Perhaps it is best to think of 2:15b as a new verse, or verse 16.In these words with a plural subject, Paul encourages once again the women who are learning, per his command in verse 11, to follow the wholesome pattern of those who have been right-living overseers all along, as he has described them in verses 9a, and 10.He names four aspects of right living and teaching that must be evident in their reformed lives:15bif they remain in faith, and love, and sanctification with all seriousness.The good news is that God gives John 3:16 to us today.  It is good news that was promised back in the Garden of Eden. It is good news that actually took place as Jesus hung on the cross and died for our sins, rose again, ascended into heaven and sent the Holy Spirit to live in the hearts of all who believe in Him and receive His gift of payment for our sins.Does that include you? If “Yes” is your answer, then I rejoice with you!Does that include you? If “Not yet” is your situation then I encourage you to pray to Jesus right away. Ask His forgiveness. Ask to be born again and for the Holy Spirit to come live in your heart. Like Eve, you too can be saved through the birth of The Child!LINKS

The first seven verses in 1 Timothy 2 are Paul's discussion of his second sin, that of being an official who persecuted the church. But many commentators and theologians haven't understood how the first seven verses of 1 Timothy 2 fit into the structure of Paul's letter. Some have suggested like this person, that Paul "strung his ideas together in 1 Timothy in a rather haphazard manner." That doesn't sound like Paul to me!Why this trouble? These people have missed the literary context of these seven verses. They have missed the continuing development of Paul's thought through each of his three sins and here in his discussion of his second sin, that of persecuting the church.Paul knew all about officials who could wreak havoc on the church. These seven verses track closely Paul's own past:when he persecuted the churchwhen he was convertedwhen he ceased persecuting the churchGO DEEPER

Paul listed MY THREE SINS in 1 Timothy 1:13. First, Paul was a blasphemer. He had spoken evil of Jesus. Second, he was a persecutor. He had persecuted believers in Christ. Third, he was injurious. He had disrupted the church. Three groups in Ephesus (1 Timothy 1:18-3:16). Paul often gave a list near the start of his letters. The list pointed to what was coming next in his letter. When I learned of this I began looking for a list in 1 Timothy. I read various commentaries to see what list they had found. No one mentioned any list.And then, I found it! Paul's list comes in 1:13. The list is found in his three sins - Paul had been (1) a blasphemer, (2) a persecutor, and (3) a disruptor. These three sins become the template he will use in Section Two of this letter. In Section Two of his letter, Paul writes about three groups of people in Ephesus who correspond to each one of his three sins. Paul comments about those who are guilty of his first sin in a few words. He comments about those who have the power to commit his second sin with more words. He comments to Timothy about the group guilty of his third sin with the most words.Here are the three groups:Blasphemers at Ephesus (1 Timothy 1:18-20)Persecutors at Ephesus (1 Timothy 2:1-7)Disruptors at Ephesus (1 Timothy 2:8-3:16)GO DEEPER

A quick survey of the key points in Genesis 2-3 that are affected positively by a correct understanding of Genesis 3:16.  Christy and Kaylin interviewed Bruce C. E. Fleming on their podcast about what Genesis 3:16 really says in the Hebrew text and how this helps our understanding of the other verses that tell us what happened back in the Beginning. Lots covered and lots of fun in this interview!Order a 3-Pak of the paperback, The Book of Eden, Genesis 2-3 HEREFor the Kindle version order HEREGO DEEPER

In the Garden the man listens to the words of the serpent tempter. And the man makes the intent and actions of Satan his own. He too rebels against God.Step by step he moves away from God and toward Satan! Has Satan just thrown God's words into question in 3:1? Apparently the man does too.Does the man look with respect on the woman's defense of God's words reported in 3:2? We don't read that he joins her in correcting the word of the serpent tempter.Does he respect God's warning against eating resulting in punishment? He apparently believes the serpent enough who lies and says “You will not surely die” according to 3:4.Doesn't he already know about good? God had named the Tree the Tree of the Knowledge of Good and Evil. Does he want extra knowledge, to know evil?And so, he eats the forbidden fruit.When God judges the three at the Tree, God groups the man together with Satan in his words of judgment. God treats the woman apart from these two rebels because she doesn't rebel on purpose. She disobeys only after being deceived.God makes six points in addressing the serpent. And then God uses those same six points and exact wording, even to the repetition of sounds when he addresses the man. The way this passage is written out in Hebrew adds to the meaning of the words that are used. This repeated pattern of six common elements ties the two of them together in God's evaluation of their intent and acts.GO DEEPER

To understand Genesis 3:16 we must recognize that in God's first words to the woman in Line 1 God didn't even touch on the subject of childbirth. (1) God spoke to her about shared sorrowful-toil (the Hebrew word is ‘itsebon) in field work and (2) God spoke to her about conception or pregnancy (the Hebrew word is heron) and especially of the offspring who would bruise Satan's head.The way the words are put together in a chiasm in Genesis chapters 2 and 3 carries meaning. And the way verses 15-17 are linked together in a linchpin construction by the two key words in Line 1 of Genesis 3:16 brings meaning. But the meaning of each word itself is also important.In the two words of the linchpin construction that link God's words to her with God's words to the man and to the serpent the woman learns two things. Neither of them is a curse on her. One thing is about bad news. One thing is about good news.The bad news she learns is that when God curses the ground because of the man it will affect her too. They both will experience ‘itsebon or “sorrowful toil” as they do field work to raise food from the cursed ground outside of Eden. God knows they will be going there and what life there will be like. So God describes to her what her experience will be like with the cursed ground. She will have ‘itsebon. She will have sorrowful-toil. That is bad news.But God immediately moves on to tell her of good news. How can the words of 3:16 be taken as good news right after God's stern judgment on the serpent tempter? Three of the four words in Line 1 ring of good news!GO DEEPER

Subscribe Here: https://www.youtube.com/c/thebeginningofwisdom In this episode, I go over some common arguments for Torah observance presented by Caleb Hegg and Rob Vanhoff of Messiah Matters, a podcast from Torah Resource. They have some criticism of Jeff Durbin and some comments he made regarding Kosher laws. Support: https://www.subscribestar.com/beginningofwisdom Donate: Https://venmo.com/schumachermedia https://paypal.me/schumachermedia Ministry Resources List: https://www.amazon.com/hz/wishlist/ls/1V2T852DNUWIO/ref=nav_wishlist_lists_2?_encoding=UTF8&type=wishlist Ministry website: https://www.beginningwisdom.org Sign up for Email updates for a free Ebook: The Biblical Trinity Subscribe to the Podcast! https://open.spotify.com/show/3mNKSwceVHOEyZeHe1Zeco?si=G--nJZghRF2C9jeQCQ8-bQ Social: Andrew Parler: @andrewschumacher https://parler.com/profile/Andrewschumacher/posts Twitter: @beginningwisdom https://twitter.com/Beginningwisdom Facebook: @bwapologetics https://www.facebook.com/bwapologetics My gear: Microphone: Blue Snowball USB Microphone https://amzn.to/2H1psmH Cameras: iPhone 7 facetime camera https://amzn.to/2XHbbkq Logitech C920s https://amzn.to/2HTgcAC Computer: Mac Mini: https://amzn.to/2XDAJyy Editing headphones: https://amzn.to/2H42wDf Favorite Books The Forgotten Trinity by Dr. James White https://amzn.to/2H1psmH Torahism by R.L. Solberg https://amzn.to/3jhGkEG Citations: Messiah Matters, Capital H Heresy episode: https://www.youtube.com/watch?v=HU9XvsIyFW4&t=302s Dr. Walter Kaiser on John Ankerberg transcript: https://jashow.org/articles/the-christian-and-the-old-testament-law/ --- Send in a voice message: https://anchor.fm/beginningofwisdom/message

Walter Kaiser

Special Guest Dr. Walter Kaiser for Lakes Free 25th Anniversary