Podcasts about ylt

And after these things he went forth, and beheld a tax-gatherer, by name Levi, sitting at the tax-office, and said to him, `Be following me;'Luke 5:27 YLT

A Fir Tree said boastingly to the Bramble, “You are useful for nothing at all; while I am everywhere used for roofs and houses.” The Bramble made answer: “You poor creature, if you would only... #story AcreSoft Story Classic https://acresoft.contactin.bio For we do not make bold to rank or to compare ourselves with certain of those commending themselves, but they, among themselves measuring themselves, and comparing themselves with themselves, are not wise, 2 Corinthians 10:12 YLTBetter [is] the little of the righteous, Than the store of many wicked. Psalms 37:16 YLT

A man had two daughters, the one married to a gardener, and the other to a tile-maker. After a time he went to the daughter who had married the gardener, and inquired how she... #story AcreSoft Story Classic https://acresoft.contactin.bio that ye may be sons of your Father in the heavens, because His sun He doth cause to rise on evil and good, and He doth send rain on righteous and unrighteous. Matthew 5:45 YLT during all days of the earth, seed-time and harvest, and cold and heat, and summer and winter, and day and night, do not cease.' Genesis 8:22 YLT

A Swallow, returning from abroad, and ever fond of dwelling with men, built herself a nest in the wall of a Court of Justice, and there hatched... #story AcreSoft Story Classic https://acresoft.contactin.bio Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt. Exodus 23:9 KJV Jehovah is preserving the strangers, The fatherless and widow He causeth to stand, And the way of the wicked He turneth upside down. Psalms 146:9 YLT

Two Game Cocks were fiercely fighting for the mastery of the farm-yard. One at last put the other to flight. The vanquished Cock skulked away and hid himself in a quiet corner. The conqueror,... #story AcreSoft Story Classic ⁠https://acresoft.contactin.bio⁠ Before destruction [is] pride,... See Proverbs 16:18 YLT

“and I heard a great voice out of the heaven, saying, ‘Lo, the tabernacle of God [is] with men, and He will tabernacle with them, and they shall be His peoples, and God Himself shall be with them — their God,” Revelation 21:3 YLT

A Boy was stung by a Nettle. He ran home and told his mother, saying, “Although it pains me so much, I did but touch it ever so gently.” ... AcreSoft Story Classic https://acresoft.contactin.bio All that thy hand findeth to do, with thy power do, for there is no work, and device, and knowledge, and wisdom in Sheol whither thou art going. Ecclesiastes 9:10 YLT

In this episode, Jen and Mares take a moment to reflect on their journey as podcasters, and take a look back at episodes in their catalogue that both examine and celebrate London over time during the hottest months of the year. For both new listeners and veterans of the community alike, there's something for everyone this summer in the city. We will highlight:virtual walking tours of past episodes, featuring the East end as sung in “Oranges & Lemons” and a “choose your own adventure” style romp through time and place in Londonthe challenges of summers past, particularly during the plague and blight of the summer of 1858joy expressed through summertime pomp and celebration, with a focus on jubilees of the past as well as the legacy of Pride in the citythe vibrancy, innovation, and wonder of the Swinging London summers of the 1960sholiday journeys outside the city, from medieval pilgrimages to Butlin's Holiday CampsThis episode has it all: bougie soirées, fish mongers, epidemics, sewer systems, Victorian plant manias, Mary Quant, Mr Teezy Weezy, Gay's the Word bookstore, Billy Butlin and more! These are just some of the people and places that have triggered our curiosity and given us hope as we've explored their place and relevance within London history. We couldn't be happier or more humbled  that YOU, the YLT community, have joined us on this ride for the last three years. Cheers to you, and cheers to summer!For your convenience, links to each episode discussed and its show notes are pulled together in our SHOW NOTES.

Friday, 10 May 2024   “For there stood by me this night an angel of the God to whom I belong and whom I serve, Acts 27:23   A bit more literally, it reads, “For a messenger of the God stood by me this night, whose I am and whom I serve” (CG).   In the previous verse, Paul told those gathered on the ship to be of good cheer because there would be no loss of life. Only the ship would be lost. Now, to explain how he knows this, he says, “For a messenger of the God.”   The Greek word aggelos means a messenger. It can be human or divine. In this case, there is no indication which it is. One could say, “Obviously it was a non-human angel from heaven because they are on a ship at sea.” However, it could be one of the two anointed ones noted in Zechariah 4, who are surely humans. As it is, a messenger of the God came to Paul and, he says, “stood by me this night.”   The words would otherwise be incredible unless one is willing to believe in the supernatural. How could a messenger come to a person on a ship that has been lost at sea for an extended period of time, even while the sea raged and roared around them?   And yet, this is the claim Paul has made. Therefore, those gathered must decide if he is bonkers or if he is telling the truth. The fact that the messenger waited this long, however, is its own sort of validation. Why would God allow the ship to be tossed around so long and then send a messenger, unless what he says to Paul is true?   The people had, as it said already, given up all hope of being saved. And yet, there is suddenly a ray of hope shining through to them. With their physical and mental strength completely used up, this would have a much more profound effect on them. Where their works had failed them, a note of grace is extended from above, and it has come from the God, as Paul says, “whose I am and whom I serve.”   Paul is a Hebrew. The people on the ship would probably have known this. But at least those in charge were aware of it. The words are not unlike the account of Jonah. There is a difference, however. In Jonah, the remedy was to cast Jonah into the sea. That was an anticipatory type of Christ. With Paul, he is a servant of Christ Jesus.   Instead of being the instrument of the salvation of those on the ship, as Jonah was when he was cast into the sea, Paul's God will bring about their salvation apart from any effort of, or use for, Paul. The types of the past, seen in Jonah, are no longer needed. Christ has come. Paul serves Him, and He will provide the delivery.   Life application: Notice the difference in the KJV and NKJV in these words –   KJV – the angel of God. NKJV – an angel of the God.   In the Greek, there is no article before angel (messenger), but there is one before God. Therefore, either way, the KJV is wrong. However, the NKJV, despite having the articles right, might lead someone to a false understanding of what the intent of Paul's words is. Look now at the difference between the placement of the words by the NKJV, the YLT, the SLT, and the CGT –   NKJV – For there stood by me this night an angel of the God to whom I belong and whom I serve.   YLT – for there stood by me this night a messenger of God -- whose I am, and whom I serve.   SLT – For the messenger of God stood by me in this night, whose I am, and whom I serve.   CGV – For a messenger of the God stood by me this night, whose I am and whom I serve.   The NKJV directly connects the words “of the God” to “to whom I belong and whom I serve. This could then lead to a false conclusion, that Paul's God is one of many.   Regardless of the use of the article before God, the other three separate the thoughts. Thus, it separates the thought of God and man in the mind of the reader. The SLT and YLT chose not to include the word “the” before God.   This is a common way of treating the article when it is before God, especially in a verse where it is understood that there is one God. However, including the article as the CGT does is perfectly acceptable because of the separation of the God and Paul in the clauses.   As for the article before “messenger” in the SLT version, that is incorrect and should not have been included. Likewise, the word “there” in the YLT should have been italicized as it is not in the Greek. Despite this, the order of the words in the Greek is more closely matched by the YLT than the CGT.   Here is the exact order of the Greek:    παρέστη γάρ μοι τῇ νυκτὶ ταύτῃ ἄγγελος τοῦ θεοῦ οὗ εἰμι ᾧ καὶ λατρεύω (Stood by) for me the night this messenger the God whose (I am) whom and (I serve).   Now it is your turn to look at the words and see how you would make them fit both the intent and the English so that it is understandable. Test at 9. Be ready...   Lord God Almighty, may we carefully and respectfully contemplate Your word. There is intent in how it is presented, but there is also a need for it to be understandable to us. Help us to have the two match in our minds so that our thoughts about You are correct. We want to know You and Your word intimately. So be with us in our time in fellowship with You through Your word. Amen.

It's a Yesterday's London Times tradition - the Boxing Day episode!Relax along with us as we look back at some of the people and places we met on the podcast this year. Half of our episodes sent us time traveling throughout the Sixties in different centuries of British history, and the other episodes were our regular mix of quirky yet thoughtful takes on the city we love.We  present our annual YLT awards to some people who are unforgettable.  And not always in a good way.  The final award is always our Defender of the Collective Good Award, presented to the character(s) that most made a positive impact on their community.Jen and Mares share some of their favorites: those pieces that make life just a bit better.And we'll close with a look forward at our plans for 2024 at YLT. We're excited.See our SHOW NOTES for referenced in the episode, plus links and drinks.

It's getting all wibbly-wobbly, timey-wimey at YLT as we celebrate a huge milestone in British culture: the 60th anniversary of the iconic Doctor Who!In this episode, we : look at the unlikely-for-the-time trio who launched Doctor Who back in 1963discuss the basic premise of the showexamine its importance as a British cultural phenomenonreflect on the symbolism and deeper messages within the seriesconsider the discourse surrounding the show and how it contributes to progressive societyexplore the show's legacy and importance in 2023For some, Doctor Who is a campy romp that provides an occasional escape from reality, while for others, it's a community with which to deeply connect.  Whether you're a dedicated Whovian for whom the show is a lifestyle, or a complete newcomer to the series, there's something here for everyone in the time and space continuum. Join us, as we celebrate this iconic moment in British pop culture history!Don't forget to visit our  SHOW NOTES  for fun bonus content!  You'll find:photos of the BBC employees who founded the showimages of all 15 official doctors and a few of the Doctor's most iconic enemies (and frenemies!)links to several websites to help you continue your journey down the DW rabbit holea bibliography to begin to build your own Doctor Who library and this episode's two Who-inspired drink recipes, the Doctor No. 1 and the Banana Daiquiri! 

The Spirit's Regeneration, Indwelling, Baptizing, and Sealing Ministry At the moment of salvation, God the Holy Spirit performs several acts for new believers, which include regeneration (John 3:6; Tit 3:5; 1 Pet 1:3), indwelling (John 14:16-17; 1 Cor 3:16; 6:19), baptizing (1 Cor 12:13; Gal 3:27), and sealing (Eph 4:30). Regeneration The word regeneration itself occurs only twice in the Bible (Matt 19:28 and Tit 3:5). In both places the Greek word used is paliggenesia (παλιγγενεσία), which means, “the state of being renewed… [the] experience of a complete change of life, rebirth of a redeemed person.”[1] Regeneration means new believers receive spiritual life at the moment they trust in Christ alone as their Savior. Geisler states, “The new birth of which Jesus speaks is the act of regeneration, whereby God imparts spiritual life to the believer's soul (1 Peter 1:23).”[2] Paul Enns agrees, saying, “Succinctly stated, to regenerate means ‘to impart life.' Regeneration is the act whereby God imparts life to the one who believes.”[3] Ryrie notes: "Although the word regeneration is used only twice in the Bible (Titus 3:5, where it refers to the new birth, and Mt 19:28 where it refers to the millennial kingdom), the concept of being born again is found in other passages, notably John 3. Technically, it is God's act of begetting eternal life in the one who believes in Christ. While faith and regeneration are closely associated, the two ideas are distinct, faith being the human responsibility and the channel through which God's grace is received, and regeneration being God's supernatural act of imparting eternal life."[4] David Anderson adds: "The NT uses a number of different words and images to convey the doctrine of regeneration. The noun palingenesia is used just twice: Matthew 19:28 and Titus 3:5. In Matthew, Jesus is speaking of the regeneration which will occur at His second coming. He refers to setting up His kingdom, placing the twelve over the twelve tribes of Israel, and rewarding those who have sacrificed for His cause. But in Titus 3:5, we have a direct reference to the rebirth of the believer: “Not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit.”[5] To the concept of regeneration, the Greek words anothen (ἄνωθεν) and anagennao (ἀναγεννάω) can be added. Jesus, while speaking to Nicodemus, said, “Truly, truly, I say to you, unless one is born again [anothen] he cannot see the kingdom of God” (John 3:3; cf., John 3:7). The word anothen (ἄνωθεν) generally means “from a source that is above.”[6] That is, from a heavenly source. (At least two English translations, NET & YLT, render the word “from above”). Because Nicodemus confused physical birth with spiritual birth (John 3:4), Jesus clarified His statement, saying, “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit” (John 3:6). Jesus was talking about spiritual birth, or regeneration, which comes from the source of heaven. Peter used the Greek word anagennao (ἀναγεννάω) when he wrote about Christians who have been “born again to a living hope through the resurrection of Jesus Christ from the dead” (1 Pet 1:3), and who “have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God” (1 Pet 1:23). The basic meaning of anagennao (ἀναγεννάω) is to “beget again, cause to be born again.”[7] In both instances the word denotes imparting new life. This work of the Spirit is directly related to the believer's salvation. According to Walvoord, “The work of regeneration can be assigned to the Holy Spirit as definitely as the work of salvation can be assigned to Christ.”[8]And the believer's new life is the basis for a new walk with the Lord. Ryrie notes, “Regeneration does not make a man perfect, but it places him in the family of God and gives him the new ability to please his Father by growing into the image of Christ. Fruit from the new nature is proof that regeneration has occurred (1 John 2:29).”[9] Lighter states: "The means by which regeneration is accomplished eliminates all human endeavor. Though personal faith in Christ as Savior is necessary, faith does not produce the new life; it does not regenerate. Only God regenerates. Human faith and divine regeneration occur at the same time, but the one is man's responsibility as he is enabled by the Holy Spirit, and the other is the work of God imparting the divine life."[10] Indwelling The indwelling ministry of the Holy Spirit for every believer was an innovation that was future from the time of Jesus' ministry on earth. Jesus said, “He who believes in Me, as the Scripture said, ‘From his innermost being will flow rivers of living water'” (John 7:38). And John tells us, “But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified” (John 7:39). The Spirit would begin His special ministry on the day of Pentecost, and it would involve His personal indwelling of every believer. Prior to His crucifixion, Jesus spoke of this, saying, “I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you” (John 14:16-17). Notice that Spirit would not only be with them, would be in them. Merrill Tenney writes, “This distinction marks the difference between the Old Testament experience of the Holy Spirit and the post-Pentecostal experience of the church. The individual indwelling of the Spirit is the specific privilege of the Christian believer.”[11] This new indwelling ministry by God the Holy Spirit is different than His work in believers in the OT. Under the Mosaic Law, only a select few received the Holy Spirit (Ex 31:1-5; Num 11:25; 27:18; 1 Sam 16:13), and that was conditioned on His sovereign purposes. But now, in the dispensation of the church age, God the Holy Spirit would personally indwell both the local church (1 Cor 3:16-17), as well as each individual believer (1 Cor 6:19). Paul wrote to the Christians living in Corinth, saying, “Do you not know that you are a temple of God and that the Spirit of God dwells in you?” (1 Cor 3:16). Concerning the Spirit's indwelling the church in 1 Corinthians 3:16, Radmacher states: "There are two words translated temple in the NT. One refers to the temple building and all its courts; the other refers strictly to the Most Holy Place where no one but the high priest could go. Paul uses the latter term to describe the local church, in whom God dwells. Unlike 1 Corinthians 6:19, where the word temple refers to the individual believer, and Ephesians 2:21, where the word speaks of the church universal, these verses speak of the local church as God's temple. God takes very seriously our actions in the church. destroy: Any person who disrupts and destroys the church by divisions, malice, and other harmful acts invites God's discipline (1 Cor 11:30-32)."[12] Paul also describes the Spirit's indwelling each Christian in 1 Corinthians 6:19, where he wrote, “do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own?” According to Constable, “Previously Paul taught his readers that the Corinthian church was a temple (naos; 1 Cor 3:16). The believer's body is also a temple. The Holy Spirit is actually indwelling each of these temples (Rom 8:9; cf. Matt 12:6; 18:15–20; 28:16–20; Mark 13:11; John 14:17, 23).”[13] What we find in the church age is that all three Persons of the Godhead indwell every believer (John 14:16-17, 20, 23); however, the Holy Spirit has a special ministry which began on the day of Pentecost (Acts 1:4-5; 2:1-4; 11:15-16; 1 Cor 12:13; Gal 3:26-28), and will continue until the church is raptured to heaven (2 Th 2:7; cf. John 14:1-3; 1 Th 4:13-18; Tit 2:13). Chafer states: "The Spirit made His advent into the world here to abide throughout this dispensation. As Christ is now located at the right hand of the Father, though omnipresent, so the Spirit, though omnipresent, is now locally abiding in the world, in a temple, or habitation, of living stones (Eph 2:19-22). The individual believer is also spoken of as a temple of the Holy Spirit (1 Cor 6:19). The Spirit will not leave the world, or even one stone of that building until the age-long purpose of forming that temple is finished…The Spirit came on the Day of Pentecost and that aspect of the meaning of Pentecost will no more be repeated than the incarnation of Christ. There is no occasion to call the Spirit to “come,” for He is here."[14] Baptizing The subject of baptism has been, and continues to be, a subject of confusion. The word baptize is a transliteration of the Greek verb baptizo (βαπτίζω) which broadly means to “plunge, dip, [or] wash,”[15] and is often used “of the Christian sacrament of initiation after Jesus' death.”[16] The Greek noun baptisma (βάπτισμα) refers to the result of a dipping or immersing. In Classical Greek literature, the verb baptizo (βαπτίζω) “was used among the Greeks to signify the dyeing of a garment, or the drawing of water by dipping a vessel into another.”[17] The Greek poet Nicander (ca. 200 B.C.) used both bapto (βάπτω) and baptizo (βαπτίζω) when describing the process of making pickles. According to James Strong, “When used in the New Testament, this word more often refers to our union and identification with Christ than to our water baptism.”[18]  There are numerous baptisms mentioned in the Bible, some are wet and some are dry. John the Baptist said, “I baptize you with water” (Matt 3:11a), clearly making the baptism wet. But then, John the Baptist spoke of Jesus, saying, “He will baptize you with the Holy Spirit and fire” (Matt 3:11b). These latter two baptisms are both dry, where no one gets placed into water. A few other baptisms mentioned in Scripture include the baptism of the cross (Mark 10:35-38; Luke 12:50), the baptism of Moses (1 Cor 10:1-2), and the baptism of Christians (Matt 28:16-20). For the Christian, water baptism is a picture of the believer's spiritual union and identification with Christ in His death, burial, and resurrection (Rom 6:3-7; Col 2:11-12). Water baptism does not save (1 Cor 1:17). It never has and never will. God saves at the moment believers place their faith solely in Jesus (John 3:16; 1 Cor 15:3-4). At the moment of faith in Christ, God the Holy Spirit unites new believers spiritually to Christ, adding them to the church, the body of Christ. Paul wrote, “For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ. For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit” (1 Cor 12:12-13). Lewis Chafer states, “As a ground upon which the certainty of eternal security rests, the baptism of the Spirit should be recognized as that operation by which the individual believer is brought into organic union with Christ. By the Spirit's regeneration Christ is resident in the believer, and by the Spirit's baptism the believer is thus in Christ.”[19] Merrill F. Unger comments: "This momentous spiritual operation is set forth in the NT as the basis of all the believer's positions and possessions “in Christ” (Eph 1:3; Col 2:10; 3:1–4; etc.). The operation is prophetic in the gospels (Matt 3:11; Mark 1:8; Luke 3:16–17; John 1:33–34, where Christ is the baptizer), historic in the Acts (cf. Acts 1:5 with Acts 11:16), and doctrinal in the epistles (1 Cor 12:13, where the Spirit is named specifically as the agent; Rom 6:3–4; Gal 3:26–27; Col 2:9–12; Eph 4:5). The Spirit's baptizing work, placing the believer “in Christ,” occurred initially at Pentecost at the advent of the Spirit, who baptized believing Jews “into Christ.” In Acts 8, Samaritans were baptized in this way for the first time; in Acts 10, Gentiles likewise were so baptized, at which point the normal agency of the Spirit as baptizer was attained. According to the clear teaching of the epistles, every believer is baptized by the Spirit into Christ the moment he is regenerated. He is also simultaneously indwelt by the Spirit and sealed eternally, with the privilege of being filled with the Spirit, as the conditions for filling are met."[20] Sealing Several times Paul used the Greek verb sphragizo (σφραγίζω) when writing to Christians. Paul wrote of God “who also sealed us and gave us the Spirit in our hearts as a pledge” (2 Cor 1:22). To the Christians at Ephesus he wrote, “In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise” (Eph 1:13), and “Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption” (Eph 4:30). In each of these uses the verb sphragizo (σφραγίζω) means “to mark with a seal as a means of identification…so that the mark denoting ownership also carries with it the protection of the owner.”[21] Laney Jr., states, “In ancient times a seal was used as an identifying mark, indicating the rightful ownership of the object sealed. And so the sealing ministry of the Spirit marks believers as God's own possession, guaranteeing their security for eternity.”[22] Concerning Paul's use of sphragizo (σφραγίζω) in Ephesians 1:13, Harold Hoehner comments: "God seals the believers in Christ with the promised Holy Spirit when they have not only heard but also believed the gospel of salvation. The sealing with the Spirit must not be confused with the other ministries of the Spirit. The indwelling of the Spirit refers to his residence in every believer (Rom 8:9; 1 John 2:27). The baptizing ministry of the Spirit places believers into the body of Christ (1 Cor 12:13). The filling by the Spirit is the control of the Spirit over believers' lives (Eph 5:18). The sealing ministry of the Spirit is to identify believers as God's own and thus give them the security that they belong to him (Eph 1:13; 4:30; 2 Cor 1:22). The very fact that the Spirit indwells believers is a seal of God's ownership of them."[23] The Holy Spirit is Himself the seal that marks us as owned by God and guarantees our future redemption and glory (Eph 1:13-14; 4:30). These blessings are completely the work of the Holy Spirit for the benefit of Christians and occur at the moment believers trust Jesus as their Savior. These are facts based on objective statements in Scripture and are accepted by faith, not ever-changing subjective feelings. Though Christians can grieve and/or quench the Holy Spirit with personal sin (Eph 4:30; 1 Th 5:19), and though they may suffer divine discipline because of personal sin (Heb 12:5-11), they cannot grieve Him away. Joseph Dillow notes: "The ancient practice of using seals is behind the figurative use of the word here. A seal was a mark of protection and ownership. The Greek word sphragizō is used of a stone being fastened with a seal to “prevent its being moved from a position” (BDAG). In fact, this was apparently the earliest method of distinguishing one's property. The seal was engraved with a design or mark distinctive to the owner. The seal of ownership or protection was often made in soft wax with a signet ring. An impression was left on the wax signifying the owner of the thing sealed. When the Holy Spirit seals us, He presses the signet ring of our heavenly Father on our hearts of wax and leaves the mark of ownership. We belong to Him. He certifies this by His unchangeable purpose to protect and own us to the day of redemption. In Ephesians 1:13-14, we are told that the Holy Spirit Himself is the seal. He is impressed upon us, so to speak. His presence in our lives is thus a guarantee of God's protection and that we are owned by God. A broken seal was an indication that the person had not been protected. The Holy Spirit cannot be broken. He is the seal of ownership. In Ephesians 4:30, we are told that we are sealed unto the day of redemption. This sealing ministry of the Spirit is forever and guarantees that we will arrive safely for the redemption of our bodies and entrance into heaven (Romans 8:23). He is the seal that we are now owned and protected by God until the day of redemption."[24] Dr. Steven R. Cook     [1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 752. [2] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 123. [3] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 338. [4] Charles Caldwell Ryrie, A Survey of Bible Doctrine (Chicago: Moody Press, 1972). [5] David R. Anderson, Free Grace Soteriology, ed. James S. Reitman, Revised Edition. (Grace Theology Press, 2012), 235. [6] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 92. [7] Ibid., 59. [8] John F. Walvoord, The Holy Spirit, 131. [9] Charles Caldwell Ryrie, A Survey of Bible Doctrine (Chicago: Moody Press, 1972). [10] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review, 199. [11] Merrill C. Tenney, “John,” in The Expositor's Bible Commentary: John and Acts, ed. Frank E. Gaebelein, vol. 9, 147. [12] Earl D. Radmacher, Nelson's New Illustrated Bible Commentary, 1464–1465. [13] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), 1 Co 6:18. [14] Lewis S. Chafer, He that is Spiritual (Grand Rapids, Mich. Zondervan Publishing, 1967), 26. [15] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 164. [16] Ibid., 164. [17] W. E. Vine, Merrill F. Unger, and William White Jr., Vine's Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 50. [18] James Strong, βάπτω bapto, Enhanced Strong's Lexicon (Woodside Bible Fellowship, 1995). [19] Lewis Sperry Chafer, Systematic Theology, vol. 3, 337. [20] Merrill F. Unger and R.K. Harrison, “Baptism of the Spirit,” The New Unger's Bible Dictionary (Chicago: Moody Press, 1988). [21] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 980. [22] Charles R. Swindoll and Roy B. Zuck, Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 206. [23] Harold W. Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids, MI: Baker Academic, 2002), 240. [24] Joseph C. Dillow, Final Destiny: The Future Reign of the Servant Kings, 4th Edition (Houston, TX: Grace Theology Press, 2018).

There were no rejoicings upon Gibbie's attainment of his twenty-first year. His guardian, believing he alone had acquainted himself with the date, and desiring in his wisdom to avoid giving him a feeling of importance, made no allusion to the fact, as would have been most natural, when they met at breakfast on the morning of the day. But, urged thereto by Donal, Gibbie had learned the date for himself, and finding nothing was said,... #story #kidsstory AcreSoft Story Classic acresoft.com acresoft.contactin.bio • “To everything--a season, and a time to every delight under the heavens:” (Ecclesiastes 3:1, YLT)

'And David saith to Solomon his son, 'Be strong, and courageous, and do; do not fear nor be affrighted, for Jehovah God, my God, [is] with thee; He doth not fail thee, nor forsake thee, unto the completion of all the work of the service of the house of Jehovah.' - 1 Chron 28:20 YLT ‘Do not fear, for I am with you; Do not anxiously look about you, for I am your God. I will strengthen you, surely I will help you, Surely I will uphold you with My righteous right hand.’ - Isaiah 41:10 NASU 5b “The Lord is near.” 6 Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus. - Phil 4:6-7 NASU 3 For though we walk in the flesh, we do not war after the flesh: 4 (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) 5 Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; - 2 Cor 10:3-5 KJV Follow along at our social outlets: https://joylandlife.com/ Facebook: https://www.facebook.com/joylandlife/ YouTube: https://www.youtube.com/channel/UC5-vPe7h_wjctIQxnaUQSnQ?view_as=subscriber Apple Podcasts: https://podcasts.apple.com/us/podcast/joyland-life/id1494637858 Spotify: https://open.spotify.com/show/6gCbEDE8pgrNhHlG0WM0fo?si=6fSKeO87SoGrx2BOUveHfQ&nd=1 Zoom: https://www.zoom.us/j/3377733377 Joyland App: https://tithely.app.link/joyland (You must follow this through your phone.) Instagram: https://www.instagram.com/joylandlife/ Twitter: https://twitter.com/JoylandLife Twitch: https://www.twitch.tv/joylandlife

Hop in the YLT time machine, we are on the move once again, but brace yourself: 1666 awaits. How do everyday people survive constant war, devastating plague, and raging destruction all within the span of a very short window of time? In this episode, we examine the perseverance of Medieval Londoners, and explore many themes of life in the 17th century that surprisingly overlap with some of the lived experiences of many in contemporary society. We question if these somewhat hidden connections can provide us with education and insight into our current world. Many 17th century Londoners believed the end times must be near. Join us as we dive into their world and imagine what it must have been like to live in such an incredibly tumultuous and chaotic decade of catastrophic calamities.  Photos, link, sources, and more at our show notes can be found HERE

Tuesday, 19 September 2023   And when they had come to him, he said to them: “You know, from the first day that I came to Asia, in what manner I always lived among you, Acts 20:18   The words need to be more precisely aligned with the Greek, “And when they came to him, he said to them, ‘You know from the first day in which I set foot in Asia, how I was with you the whole time'” (CG).   Paul had just sent from Miletus to Ephesus to gather the elders of the church at Miletus. Now, with their coming, Luke records, “And when they came to him.” As noted, this would have been at least a day later, maybe even two. The men would have had to have walked or rode about thirty miles to Ephesus, gathered the elders, and then made the return trip. Despite the distance, the men came. With that having transpired, “he said to them, ‘You know.'”   The word “you” is in the emphatic position. To highlight this, the YLT says, “Ye – ye know.” Paul is declaring in their presence, and with their knowledge to support his words, the truth of what he will say. Next, he says, “from the first day.”   These words speak of a period of three full years, as will be noted in Acts 20:31. There was sufficient time to come to know Paul and to evaluate his conduct and his character. Therefore, they will know that what he has called them for is based on that knowledge. His words will need to be considered and accepted because of this. He next says, “in which I set foot in Asia.”   The word translated as “set foot” is epibaino. It is used just six times in the New Testament. It means to set foot on, mount, or board (as if boarding a boat). It is derived from epi (on, upon, etc.) and basis (a step). He notes that from the first step of his foot among them, what he will convey was the case. As they are the witnesses to the matter, it must be a true proclamation concerning it, which is, “how I was with you the whole time.”   The words are singular, “the whole time.” There was no lapse in how Paul conducted himself from beginning to end. Concerning such steadfast conduct, the Geneva Bible says, “A graphic image of a true pastor.”   Life application: Out of all of the speeches made in Acts, this one stands out as certainly being one where Luke was present. The style of his words shows the first-hand knowledge of what was said. Also, it closely mirrors Paul's words in his epistles.   Everything about it shows evidence of a faithful recording of what Paul actually said rather than a second-hand account. The other speeches are true representations of what was said, but this one indicates the careful detailing of the deep emotion and heartfelt love that Paul and the elders shared.   As they are analyzed, remember this and think of your own times when you were closely bonded with others in the fellowship of Christ. And this doesn't have to just mean in one another's presence. In our modern world, communication and fellowship can take place over vast distances. And so, think about what Paul emphasizes to these men.   Consider his words and develop the same passion as he had for what he will convey. Spoiler alert: Paul will implore these men to hold fast to what is good and sound and to guard against those who would come in and pervert the church. He knows these will be his last words to them, and so he begs them to remain sound in their lives, conduct, and doctrine before the Lord.   Glorious God, may we consider our walk before You, hold fast to what is good, and emphasize to others the importance of holding fast to what You have set before us in Scripture. Help us to rightly divide it, to faithfully live by it, and to be willing to instruct others in it. To Your glory and for the edification of others, we pray. Amen.

In this 60's time travel event, we explore deep! We're in the 1060s, further, in history than we've ever gone on YLT.How can a simple craft help us to think about a complex, political and military event? We examine the Norman conquest, the battle of Hastings, through the Bayeux tapestry.You'll meet the major players and dig deeper to discover some of the incongruous and enigmatic characters on the art piece.We'll think about how the embroidery has survived a millennium while being threatened and used for political power.And finally, we'll consider the Bayeux embroidery as inspiration for homage and satire.Photos, link, sources, and more at our show notes HERE.

Are you ready for a break? Do you just need to get away? YLT understands, so let's escape for a bit and go on holiday together! In this episode, we will:- examine the history of leisure in Britain and the evolution of paid leave from work- consider how public transportation increased mobility and accessibility to the seaside from Victorian era onward - take a look at the Victorian trend of “dark tourism”- study the legislation and cultural shifts that gave working class people opportunities for leisure- take a deep dive into the legacy of the great British Holiday Camp, with a special focus on Butlin'sEveryone deserves a holiday from time to time, and that includes you! So roll up, roll up - we're leaving the city and heading to Skegness!For more fun, photos, and to see our sources, please visit our show notes, or reach out to us on the socials:Instagram: yesterdayslondontimespodcastFacebook: Yesterday's London TimesTwitter: @YLT_PodComing soon: more on Reddit & TikTok

This podcast is a commentary and does not contain any copyrighted material of the reference source. We strongly recommend accessing/buying the reference source at the same time. ■Reference Source https://www.ted.com/talks/dessa_can_we_choose_to_fall_out_of_love_jan_2019 ■Post on this topic (You can get FREE learning materials!) https://englist.me/168-academic-words-reference-from-dessa-can-we-choose-to-fall-out-of-love--ted-talk/ ■Youtube Video https://youtu.be/y2QSTAWpbGo (All Words) https://youtu.be/-8YESQ7tGkE (Advanced Words) https://youtu.be/Ylt-3n_af7w (Quick Look) ■Top Page for Further Materials https://englist.me/ ■SNS (Please follow!)

Mrs. Baird made short work of clearing away the remains of the supper and setting everything to rights. Then taking two of her sons with her, she repaired to the garden. All three presently returned laden with flowers, with which they proceeded to ornament the parlor, after setting aside some of the fairest and most fragrant for the adornment of the bride... #story #kidsstory AcreSoft Story Classic acresoft.com acresoft.contactin.bio • 1 Timothy 2:5-6 YLT for one [is] God, one also [is] mediator of God and of men, the man Christ Jesus, who did give himself a ransom for all — the testimony in its own times —

The YLT time machine is cranked up and running and has once again dropped Jen and Mares in the 1960s, this time to examine two women deemed notorious by the media of the age: Margaret of Argyll and Shirley Pitts. One is remembered as an oversexed duchess and the other as a relentless thief, but upon deeper examination their lives are much more nuanced than those oversimplified descriptions would lead one to believe. In this episode we will:* examine the reasons for their notoriety and critique their subsequent legacies * debate the fairness of those public legacies * consider the role gender plays in their media portrayals* speculate upon how their stories might have been written differently if they were unfolding today It's always a wild ride in the time machine, and we are so pleased to have you join us as we examine now society portrays and remembers “notorious” women.Visit our show notes, with lots of photos and more, HERE.

Wednesday, 5 April 2023   Paul and Barnabas also remained in Antioch, teaching and preaching the word of the Lord, with many others also. Acts 15:35   The previous verse contained the disputed words, “However, it seemed good to Silas to remain there.” Whether that verse is original or not, the words now are without dispute, but the translation of the conjunction will depend on how one views the matter. If those words are accepted as original, the words of this verse will say something like, “Paul and Barnabas also remained in Antioch.” If they are not accepted, then translators will say something like, “Paul and Barnabas, however, remained in Antioch.”   The conjunction can be rendered either way depending on the context. Whichever is correct, Paul and Barnabas remained in Antioch after the matter of the Judaizers was settled. However, with it settled, Luke now returns to placing Paul's name first – Paul and Barnabas. Together, they remained in Antioch “teaching and preaching the word of the Lord.”   As elsewhere, the word translated as “preaching,” euaggelizó, signifies to proclaim the good news. It is less a formal sermon and focuses more on evangelizing. They continued sharing the gospel which is the word of the Lord for salvation. Along with them, it also says, “with many others also.”   The meaning is that the church was filled with people who were willing to go out and tell others the good news about Jesus. With the approval by the council that Gentiles did not need to adhere to the Law of Moses after coming to Christ, the church was able to go forth and evangelize the gospel in the purity with which it was originally intended, meaning salvation by grace through faith in the full, finished, final, and forever work of Christ Jesus.   The idea comes through a bit more clearly when it is translated in the same order as the Greek –   “And Paul and Barnabas continued in Antioch, teaching and proclaiming good news -- with many others also -- the word of the Lord.” (YLT).   In this translation by Young's, one can see that he punted on the conjunction, translating it as “and.” In doing this, it allows for either option concerning the previous verse being genuine or not. He also, rightly, offsets the words “with many others also” giving a greater force to them. The church was highly evangelistic.   The reason for this being so important to highlight is because this may have been the time when the sad events of Galatians 2 took place –   “Now when Peter had come to Antioch, I withstood him to his face, because he was to be blamed; 12 for before certain men came from James, he would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision. 13 And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy. 14 But when I saw that they were not straightforward about the truth of the gospel, I said to Peter before them all, ‘If you, being a Jew, live in the manner of Gentiles and not as the Jews, why do you compel Gentiles to live as Jews?'” Galatians 2:11-14   Others disagree and say this cannot be the time when these events took place, instead placing them in Acts 18:22. This is less likely because Paul says that Barnabas was carried away with their hypocrisy. However, Paul and Barnabas are never mentioned as being together again after Acts 15. Further, this probably did not occur as is supposed by the Pulpit Commentary, which says –   “But it is quite inconceivable that Peter, with all the influence of the Jerusalem Cornell fresh upon him, and after the part he himself took in it, and when his own emissaries, Silas and Judas, had just left Antioch, should act the part there ascribed to him. Nor is it within the region of probability that, so soon after the council, any should have come ‘from James' to unsay what James had said and written at the council. We may with much confidence place Peter's visit to Antioch before the council.” Pulpit Commentary   The reason this view is unlikely is that Paul says in Galatians 2:9 –   “...and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised.”   The only record of Paul and Barnabas being together in Jerusalem before the council in Acts 15 is in Acts 11 & 12 at a time when this issue had not yet come to light. The point of the council was to determine the acceptability of the message that Paul and Barnabas had proclaimed to the Gentiles. That was decided, as indicated in Galatians 2:9, at the council.   And more, the conversion of the Gentiles only began to occur after Paul and Barnabas were called by the Holy Spirit to their first missionary journey in Acts 13:2. Therefore, it is most probable that Peter's great failings, along with those of Barnabas, occurred at this point in Acts 15, shortly after the council had taken place.   Peter came to Antioch, realized the freedom that came from faith in Christ, ate with Gentiles, probably enjoying pork chops, bacon, and ham for the first time in his life, and then withdrew from this fellowship because he was unsure if the Jews who came from James would accept his move so far away from the restrictions of the Law of Moses.   Life application: If the timeline suggested here is correct, and the words of Galatians 2 fully support that it is, it shows how quickly we can backpedal from the truth and soundness of proper doctrine when faced with a little bit of external pressure.   Peter had spoken boldly in the council of Acts 15 concerning Gentile conversion and their not needing to adhere to the Law of Moses. This, by default, meant that the law was set aside in Christ. And yet, he peevishly backtracked from this fundamental truth when it personally affected his appearance before those who may condemn his departure from the customs of the Jewish people.   If this can happen to Peter so quickly, it can happen to any of us if we allow our guard to come down. Stand firm on the freedom of the gospel, do not allow anyone to bring you under the yoke of the law or of legalism. There is freedom in Christ and we must proclaim it as such.   Thank You, O God, for the freedom we possess in Christ. May we never fail to speak out just what Your word proclaims. Help us in this because it is so easy for us to get distracted or to not want to deal with conflict that may arise over one issue or another. Help us to stay on the right and sound path at all times. We pray this so that You will be glorified through our conduct. Amen.  

Friday, 3 March 2023   Therefore, when Paul and Barnabas had no small dissension and dispute with them, they determined that Paul and Barnabas and certain others of them should go up to Jerusalem, to the apostles and elders, about this question. Acts 15:2   The previous verse told of the Judaizers coming to Antioch and telling the brethren that unless they were circumcised, they could not be saved. With that remembered, it next says, “Therefore, when Paul and Barnabas had no small dissension and dispute with them.”   The first word, translated as dissension, stasis, was used concerning Barabbas in Luke 23:19 and translated as insurrection or rebellion. It is the etymological root of our current word, stasis, which is used at times to refer to a civil war. The sides were drawn up and there was no agreement to be found between them. Paul will say to the Galatians these words –   “O foolish Galatians! Who has bewitched you that you should not obey the truth, before whose eyes Jesus Christ was clearly portrayed among you as crucified? 2 This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith? 3 Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh? 4 Have you suffered so many things in vain—if indeed it was in vain?” Galatians 3:1-4   The answer to the question for the Galatians to consider was obvious. They had heard the gospel, they had received the Spirit, and they were saved. Why would they need to then be circumcised if God had accepted them as they were? But just like in Galatia, this is what the Judaizers were trying to get those believing Gentiles in Antioch to do. Obviously, Paul and Barnabas would not budge an inch. The Spirit had accepted the Gentiles as they were. Unless the Spirit was fickle and the giving of the Spirit was not a sound guarantee, there was nothing necessary to be added to His work.   The next word, translated as dispute, zétésis, is translated elsewhere as controversy, speculation, and so on. It signifies “a searching.” The YLT translates it as disputation. It is as if they had set forth a formal debate in order to settle the matter. They presented why they believed what they believed in order to convince others. But a resolution was not forthcoming. Hence, “they determined that Paul and Barnabas and certain others of them should go up to Jerusalem.”   This is the logical avenue to take in this case. There was an unresolved dispute, the apostles had been set forth as those who were to speak on behalf of the Lord, and so the matter would rightly be elevated to them. Paul, even though appointed an apostle, would certainly have agreed to this because he knew that:   1) God is not fickle. He had called Paul to this ministry and had given him sufficient instruction to know that what he was doing was right and appropriate. As this is so, He would not suddenly call out Paul's stand as incorrect and requiring amendment.   2) The Lord had approved of the actions of Paul and Barnabas through “signs and wonders” (Acts 14:3, etc.). Thus, He would certainly be among the apostles to support the work that had already begun and which was approved by Him.   3) At whatever point in the timeline it had actually occurred, the conversion of Cornelius and those with him was prior to this time. The Spirit had come down upon those Gentiles without any hint of law observance. Peter and those with him were witnesses to this fact and he would have to acknowledge this, thus making a logical and indisputable defense for Paul's position.   Along with this, Albert Barnes provides further reasons for why these Judaizers would also surely be happy to have a trial in Jerusalem. He says –   --------------------   (1) That Jerusalem would be regarded by them as the source of authority in the Christian church, as it had been among the Jews. (2) most of the apostles and the most experienced Christians were there. They had listened to the instructions of Christ himself; had been long in the church; and were supposed to be better acquainted with its design and its laws. (3) those who came from Judea would not be likely to acknowledge the authority of Paul as an apostle: the authority of those at Jerusalem they would recognize. (4) they might have had a very confident expectation that the decision there would be in their favor. The question had not been agitated there. They had all been Jews, and it is certain that they continued as yet to attend in the temple service, and to conform to the Jewish customs. They might have expected, therefore, with great confidence, that the decision would be in their favor, and they were willing to refer it to those who resided at Jerusalem.   --------------------   These points are validated by the next words, which note that they were going up to Jerusalem “to the apostles and elders.”   If the Lord had established a New Covenant and there was a new direction in the redemptive events taking place among the people, it would be appropriate to go to the body that was designated by Him to conduct the affairs of that body. There would be no need to go to the stewards of the Mosaic Covenant because they had missed the train on what God was doing. And so, it was to the body who were assigned to the affairs of the New Covenant that the men were sent “about this question.”   The word translated as question is zétéma. It is found four times, only in Acts. It is from the same root as the word translated above as dispute. This refers to the underlying idea behind the dispute. It is intended to probe the principle at stake. In order to obtain a resolution, the matter will be fully explored and contemplated.   Life application: God provided revelation to the people under the law as He saw fit. An explanation of this was given as the first words of Hebrews were penned –    “God, who at various times and in various ways spoke in time past to the fathers by the prophets, 2 has in these last days spoken to us by His Son.” Hebrews 1:1, 2   This was needed during the time before and during the law. The reason for this is that the Old Testament was not yet complete. Prophets spoke to instruct the people. But the words of many of them were recorded. Eventually, the Old Testament was complete and the prophetic word ceased. The time after the final words of the Old Testament were received is known as the intertestamental period.   With this body of literature complete, the people waited for the Messiah. God again spoke to the people at the time of the coming of John the Baptist. However, the record of that is found not in the Old Testament, but rather the New. The Old Testament stood as its own witness and it was sealed as complete.   With the coming of Christ and the completion of His work, God moved among the people once again. This, as in the completion of the Old Testament, would eventually end. With the completion of the New Testament, there is – like during the intertestamental period – no longer a need for the prophetic word in visions, dreams, or other various ways.   And so, we must each question where we will set our doctrine. Is it in the completed canon of Scripture or are we still seeking out more information? The surest way to run off course is to deviate from what God has conveyed to us in His word. Israel continuously failed to discover this, and the church in large part has failed to pay heed. Be content that God has provided all we need to rightly conduct our affairs and know what He expects as He has detailed in Scripture. Hold fast to the word! The apostles have spoken and the word is compiled.   O God, it is such a blessing to our souls to know that Your word is written and that it is sufficient for us to know what You expect of us. We can easily ignore those who claim a word from You today, knowing that we have THE WORD from You. With this knowledge, we are sure to be kept from going astray. Thank You for this precious gift. Amen.

Introduction - James 5 Today the Bible is going to talk to us about money and our attitude toward acquiring it. In every modern society there have always been three classes of people: The poor, The middle class, and The wealthy. And for as long as those classes have existed people have bemoaned the economic disparity between these classes. Now, interestingly the Bible doesn't comment very much about the systems which create the economic disparity. The Bible almost feels carelessly indifferent toward the harsh machinery that causes the massive wealth gaps. The Bible just seems to accept the fact that these classes will exist. The rich will exist. - Render unto Caesar that which is Caesar's. Augustus Caesar died in 17 AD so Jesus grew up under this emperor. Did you know that Augustus Caesar was the richest man that ever lived. He personally owned 1/5 of the wealth of the Roman empire. That's like the equivalent of 4.6 trillion dollars. And Jesus just says, render unto Caesar that which is Caesar's. - "The poor you will always have." - To the Roman soldier he says, "Be content with your wages." - Paul says, "If you find yourself a slave, obey your master not only to the just but also to the unjust." - If you are a master, he says, "Masters, treat your bondservants justly and fairly, knowing that you also have a Master in heaven." Instead of commenting on the system that creates these economic disparities, he just gives commands on how to honor the Lord in your station of life, wherever you find yourself. Because, after all, most slaves complain. Most rich people are selfish. Most middle class people complain about their pay. So if you can be different, the light of Christ will shine brightly. Now that doesn't mean that the rich, middle class and poor are the same. These different classes will struggle differently. There are different temptations associated with those different social positions. So depending on where you are in the Bible, you will have different commands to different social classes. Today James wants to address the wealthy. He wants to address the rich. The rich are generally respected in the world, but James is reminding us that it is scary possible to be very wealthy and be very weak in faith or to have no faith at all. It is very common for those things to go together. And there's a reason they go together. Consider a natural habitat like a jungle. Every natural habitat has its own unique species of plants or animals that thrive in that habitat. A jungle is perfectly suited to grow giant trees, giant spiders, fruit, jaguars, wild boars, etc. Jungle conditions are required for these things to survive. Well, the habitat of wealth, the environment of wealth is very conducive to self-indulgence. It just breeds it. It just cultivates it. It's the perfect conditions for self-indulgence to thrive. And self-indulgence, 10 times out of 10, puts out the flame of faith. Now, wealth doesn't guarantee self-indulgence. There are plenty of wealthy people who are not self-indulgent. But talk to any one of those people and you will discover that to have wealth and not be self-indulgent takes constant weeding, constant maintenance, constant pruning to cut back that unwanted natural tendency. So let's see what James has to say about wealth. James, tell me what you really think. James is being quite direct. There are certain temptations associated with wealth and at the top of the list is self-indulgence. And James is warning you, if you succumb to that temptation, it will rot your soul. So what we are going to observe in the passage is four characteristics of this corrosive self-indulgence. To avoid self-indulgence, here are four things you are going to have to constantly prune and weed and cut back. Here's four characteristics of self-indulgence. The clear idea here in the first three verses is that this rich person whose core heart sin is self-indulgence has acquired more than he needed. At the end of verse 3 the ESV translates it, "you have laid up treasure in the last days." But I like the way the NIV does, "You have hoarded wealth." You have hoarded treasure. It's a better translation because hoarding is a negative term. So this becomes for us another test of genuine faith. Genuine faith does not hoard wealth. If your faith is weak, then you hoard. That's what weak faith does. Now HOW hoarding and faith are related is important to see and we can easily illustrate this from the OT. Do you remember the children of Israel when they were out in the wilderness, the Bible says that God would provide for them manna every day. But they were only supposed to gather a day's worth. They were not to gather any more than one day's worth of manna. What was the purpose of that exercise? It was to teach them to trust that God would provide for them. He said to them, "I don't want you to hoard. I only want you to gather what you need for that day. I don't want you to gather into the pantry a month's worth of food because then you are going to forget about me. You will trust in your pantry instead of in me." So he intentionally told them to trust in God BY NOT HOARDING. I will provide for your needs. Now very predictably we are told that some of them did not have faith. Well, I know God said this stuff will come tomorrow, but what if doesn't. There's plenty now and I don't want to be hungry. And so they hoarded. They took more than they needed for the day. And God made that food rot. Worms came pouring out of the manna. He graciously allowed the resource to fail them so that they would learn to trust not in the manna but in the God of the manna. To trust in Him instead of His gifts. Over time, as God proved himself faithful, again and again, every day there was the manna, they learned to trust and they stopped hoarding. So do you see how faith is related to hoarding? Genuine faith doesn't hoard. Genuine faith doesn't worry that it's up to me to provide for tomorrow and I've got to worry, worry, worry because right now it's pouring money and I've got to strike while the iron is hot, I've got to make hay while there's sun, and who knows how long this season of plenty is going to last, and I've got to fill my barns because the drought might come. I've got to live like Joseph in the 7 years of plenty because famine is coming. - I am in charge of my future security. - I need to fortify myself against danger. - I need to insulate myself with every conceivable financial advantage so that the unforeseen disasters of the world don't destroy me. That's faithless living folks. Genuine faith doesn't think like that. Now it's easy to get upset at this point, and perhaps you are upset right now, "What are you saying? Are you saying I'm not supposed to save? I'm not supposed to work hard? Should I just empty my 401k? Live paycheck to paycheck? Is that the idea? The easy way to answer that is by making a distinction between hoarding and saving. The Bible is pro-saving and anti-hoarding. In fact, there are plenty of places in the Bible where God rebukes those who do not save and do not work hard. God wants us to be like ants. Do you remember the Proverbs? Some people hear, live by faith and they think, "Sweet, I never liked work anyway. I'm going to trust God." That attitude is the attitude of the sluggard. Paul says, "You don't work; you don't eat." The sluggard never thinks about tomorrow. They are buried in debt, paycheck to paycheck, reckless spending. If you know a rent payment is coming, then don't go buy that new toy. Save for expenses you know will be present. Some day you will not be able to physically work so prepare. That's a basic concept that the Bible approves of. The Bible is not against saving; it's against hoarding. Now here's where this gets real. When we hear this, everybody says, "Okay, I hear what you are saying, but this is so unclear. Where does it turn from necessary spending to greedy self-indulgence?" How do I distinguish between a need, a want, a luxury? - If I buy a $5k car is that self-indulgence? What about $10k? What about $10,001? - Is it okay to buy a 40" TV, 50", 60" 70"?  See you are legalistic. All these decisions are so arbitrary. And in kicking up all this sand, in demanding precise answers to unanswerable questions, in demanding all this nuance, we nuance away the command. This is what is known in formal logic as the fallacy of the beard. The fallacy of the beard goes like this. How many hairs make a beard? Does one hair? No of course not. Does two? No. Does 10?  Some JH boys think so. And so the reasoning goes, if you can't tell me the exact number of hairs that make a beard, then I've caught you! Beards don't exist. Just because you can't name a number, doesn't mean that there isn't a point where it becomes a beard. And just because you can't easily define self-indulgence, just because you throw your hands up and say, "Well, who could possibly define that?" Doesn't mean that it doesn't exist. As soon as you start challenging the concept of self-indulgence, you are probably self-indulgent. The point is you need to draw a line. You better figure out between you and the Lord what that means in your life. If you haven't drawn those lines, you will become it. Where's the lifestyle cap? Where's the limit where enough is enough. The more money you make, the greater a distance there ought to be between the lifestyle you live and the lifestyle you're capable of living. No Christian should live as well as they're capable of. Nobody. Why? Because, Christ commands us to give some away. Do you have a way of answering the question, "What is a necessity and what is a luxury?" If you don't have a way to do that, then your lifestyle will eternally creep up with your income. If you have not created a cap, then there is no cap. At the peak of Rockefeller's wealth he had 1% of the wealth of the U.S. economy. He had in today's money the equivalent of around 300 billion dollars which makes our modern day billionaires look like paupers. When asked how much is enough, his answer was, "A little bit more." Corrosiveness of Wealth   Now why is James/God so concerned about acquiring too much? Is he trying to destroy our happiness? ON THE CONTRARY! He's trying to protect it. He says, if you hoard wealth, it will rot you from the inside out. Look at the imagery here. He talks about the gold, the silver standing in judgment against them. He talks about that hoarded wealth corroding. Let me ask you, when do things corrode? Things corrode when they are not in use. If you take a brand new car, purchase it, park it in your driveway and come back in 30 years, it won't start. It will be worthless. The engine will have seized up. And everybody will look at that purchase and say, "That was a waste!" Why? Can't you do what you want with your money? No, we all know that money needs to be applied to noble, worthwhile purposes. And you know what is a terrible purpose. Self-indulgence. Money spent on pampering self is a bad use of money. When that money just sits in the bank, unused for God's purposes, it just has a corrosive effect on your heart. If you are not taking your money and using it to awakening people's hearts to the glory of Christ, helping people, using it to undo the ugly effects of sin, helping the poor, if you're not putting your money into people, using it to make a difference in the lives of people, it's corroding. If you just take your talent and bury it in the ground, just sort of sit on it, the money will rot your soul like Gollum in the cave with his precious. But we can go even one step further. You know what that is really saying? It's not so much cause and effect. It's not so much, love money and it will cause your soul to rot. It's more a statement of fact. It's saying if you love money, I'm sorry to say, but your soul has already rotted. It's saying if you sit on piles of money and have no plans to use that money for God and his people, it's a sign your heart is dead. The only kind of flesh that rots is dead flesh. So if you see the vultures circling, there must be something dead. Here's a test that never lies: When all you have to live for is money, you know your soul has died. Cheating Others   So the first characteristic of the corrosive nature of self-indulgence is desiring more than we need. If you have wealth, that's something you are going to have to constantly prune in your life. There's a second thing he says here. Now notice what the text says here. When you love money, you have a tendency to take people for all they're worth. You have a tendency to step on people for your own financial gain. People are tools. You treat people like tools. People are like drills. How do you think about drills? You think about a drill like this: I don't want to use my precious fingernail to bore a hole into this beam. So I'll abuse my drill instead. You toss it on the ground when you aren't using it and let it get rained on. When you do need it: - you just run them at max RPM, - you ignore the horrible screeching sounds it's making and you plow them into your project, - you let them do all the hard work, - you burn them out, - and the poor thing is smoking hot, it's burnt wires and you throw them aside and say, "This piece of junk burnt out in 2 years. - They don't make 'em like they used to. - Oh well, there's more where that came from." James is saying, "If you think of people like that, that's criminal." That's the expression of self-indulgence. If you are boss, do you have a tendency to underpay people, to pay the minimum you can get away with. Or maybe the wage is fair, but you keep trying to extract more and more out of your employees. You under-appreciate. You demand more and more. Expectations for availability and response time increase. What is driving that? Is it, really at the end of the day, concern for self or is it concern for others? Is it concern for your bottom line and not theirs? That's the corrosive self-indulgence James warns against. The opposite of self-indulgence is others-indulgent. So to indulge your employees is to pay more than they would normally get. You are indulging them in greater benefits than the competition. You are indulging them with more time off than other comparable jobs. Instead of asking more of your existing employees you hire at your expense. So that's the second characteristic of self-indulgence that James points out. Here's the third. Now we see this at two points in the text. Back up in verse one there's this really interesting point. What's up with that phrase, "In the last days." You've stored up treasure "in the last days." It's a really intriguing phrase. We see another hint of it in verse 5. You have lived in luxury ON EARTH. You have fattened your hearts in 'A DAY OF SLAUGHTER.' What is this last day and the day of slaughter he is referencing? How is that related to hoarding wealth? The imagery all through here is imagery of judgment. Notice in verse 4 The Lord of hosts. In Hebrew the word host is literally the word for armies. And it's used to describe God as this powerful leader of both earthly and heavenly armies. So James is saying, "In the name of the Lord Almighty, in the name of the God of the armies of Israel whom you have defied, in the name of the Lord of the heavenly hosts who you have defied..." REPENT before the day of judgment falls. This is a call to repent. God is holy, powerful and determined to judge those who infringe his commandments. And one of his commands is to not love money. Here's the entire point James is making. People who have too much concern for money or whose lifestyle is so important they are willing to sacrifice others, their eschatology isn't straight. They are living for luxury ON EARTH. But that's all going to end in a blink of an eye. To be greedy IN THIS LIFE is to accumulate indictments and charges against yourself in the day of judgment. All the self-indulgence of this life will be evidence of your love of money rather than your love of the Lord. That wasteful spending on self, or that wasteful saving without any purpose, will come back as a witness against you in the "last days." James is making the point that the rich here, instead of acting to avoid that judgment, are, by their selfish indulgence, incurring greater guilt. They are like cattle being fattened for the kill. Think about the judgment day. Repent! Give, give, give it away. Many card games are set up like this. When the first person goes out, you count up your points. And all those cards left in your hand count against you. That's how God wants you to think about your wealth. Sure you need those high face cards to make purchases, buy a house and car, but you have more than you need so give, spend, go out giving. Have nothing left in your hand. That's the Bible's view of money. James is basically saying, "If you hoard wealth, - you've forgotten about the fact that Jesus Christ could come back any time and the curtain could come down. - You've forgotten all of your gold and all of your silver will rust. - You've forgotten those high face cards will be counted against you not for you. - You've forgotten the distinction between temporal value and eternal value." Don't be like the rich fool who spends his entire life investing in wealth to be stored. He put all his money in barns, realized he didn't have big enough barns, so he tore down his barns to build bigger ones and then he died. What good is his money now? Every Christian ought to believe in prosperity theology. It's just a question of timing. Do we prosper now or in heaven? Here's the problem with this last verse. The translators here have made a decision for you and you can't see it. So your understanding of the text is hijacked by a decision that a translator made for you. You didn't even know there was translation decision to be made. When you read this you assume that the rich person used his power and influence to murder the poor, right? But there's an alternate way of translating this text. Here's a little Bible study tip. If ever you want to know the most literal possible translation of the Bible, open up a translation called the Young's Literal Translation. Robert Young translated this in 1862 for this exact purpose. He was pretty frustrated at the number of translation decisions that translators made for you. What this guy did was just literally translate word for word without any attempt at readability. So if you don't know Greek, this is kind of the next best thing. It's helpful sometimes to see the kinds of decisions translators have made in order to make the text more readable. Here's YLT. Literally, in the Greek, this is what James says, "You have condemned and murdered the righteous One (singular) who does not oppose you. You have condemned and murdered the righteous One." The "righteous One" is what it says, literally. "who does not oppose you." You see, most of the translators say, "Well, in the context here, James must be talking about the rich person somehow killing the poor." First of all that would be pretty extreme behavior going on in the church. There's not really any evidence of this. But secondly, and more importantly, it doesn't say that. It says you murder the "righteous One." - It doesn't say you have murdered "the righteous ones." plural. - It doesn't say you have murdered "the righteous poor." - It says you have murdered "the righteous One." I would expect if he were talking about a poor man, it would say, you have murdered him and because he was poor he was not able to oppose you. But that's not what it says. It says, "you have murdered the righteous one who does not oppose you." It's saying that righteous one who was murdered could have opposed you but chose not to. He voluntarily did not oppose. I think this is a reference to Christ. So what is he saying? James says ultimately the reason - you're so concerned about money and the reason - you're grasping at it - you're abusing your employees like drills - you're stepping on people - you're fretting about money You know why? Because you have forgotten the RIGHTEOUS One who was betrayed for 30 pieces of silver, but he didn't resist. He voluntarily died for you. You have forgotten what he has done for you. Your behavior in self-indulgence is the behavior that put Jesus on the cross. Have you forgotten that it was self-indulgence that put him there? The GREAT sin, the greatest sin, the sin of sins is loving self. It's indulging self. It's making the world about self. It's worship of self. You want to know what ultimately rots your soul? Loving yourself. Don't forget what Jesus has done. Jesus died to save you from loving self. This whole deal about money is just a symptom at the very top. Get to the root. The root issue is that God wants you to look at that man hanging on a cross and see him bleeding, see the thorns. Stare at them. Look at the spear in the side. Fix your eyes on it. Jesus died that death to save you from the sin of self-indulgence. From the sin of thinking that you are the center of the universe and that all the wealth and money and riches of the world ought to be funneled to you to make you happy. Jesus died to save you from thinking that God gave you money to elevate and deify self. That's what he died for. He died for self-worshipers. Let that sink in. That's why the bloodied Jesus hangs on the cross. Will you now, say "Thank you Lord for dying for my self-indulgence and then continue to use your money for self in a self-indulgent way?" Are we now just going to go about life thinking about how to pamper ourselves? Are we just going to lazily spend without a budget and not think about the RIGHTEOUS One who is worth more than all the gold and silver, who died and did not resist because he loves you. Take Responsibility I want to end with a call to be courageous. What is courage? Courage is the ability to do something that is frightening. Here's something that takes incredible courage. Stand up and speak the words, "I take full responsibility for my idolatrous heart. I am the self-indulgent sinner who nailed Christ to the cross. My credit card statements say so. My bank balances say so. Look at my receipts." We need to take full responsibility for how we think/believe and act. You and I are not robots forced to respond to the stimulus around us. We are free-standing moral agents. And as free standing moral agents we have been given the ability to love differently. - We have been given the ability to set our affections on things above, not on things that are on earth. - We have been given the ability to look not at the things which are seen but at the things which are unseen. - We have been given freedom to love the Lord our God with all our hearts all our souls and all our minds and love our neighbor as ourselves....to not indulge self. So, as Americans, most of us are wealthy. Most of us need to prune, prune, prune, weed, weed and weed these ugly self-indulgent attitudes out of the heart. Let's do that right now as we close.

NLT - For the Kingdom of God is not just a lot of talk; it is living by God's power. NET - For the kingdom of God is demonstrated not in idle talk but with power. YLT - for not in word is the reign of God, but in power? -- Life is all about relationships; those special connections with family, friends, and even God. A lot of people have trouble with that last one. Many people struggle with organized religion, while also believing it's necessary in order to connect with God. Spirituality isn't found within the walls of a church building, it's found within. Join your hosts, Tim and Jamie Holloway, as they discuss their journey to a holistic-centered life and an overall connectedness.

Saturday, 28 January 2023   Now when the Gentiles heard this, they were glad and glorified the word of the Lord. And as many as had been appointed to eternal life believed. Acts 13:48   In the previous verse, Paul and Barnabas cited to the Jews the words of Isaiah, demonstrating that the gospel going to the Gentiles was anticipated even in their own Scriptures. Now, Luke continues by saying, “Now when the Gentiles heard this.”   This is the great throng of Gentiles that were mentioned in verses 44 & 45, there called “almost the whole city.” They were obviously listening to the words spoken between the apostles and the Jews of the synagogue and were elated that these men who brought the good news of Jesus' salvation had identified them as also being recipients of God's favor in Christ. With that, it next says, “they were glad and glorified the word of the Lord.”   Both verbs are imperfect and demonstrate that the words didn't just bring about a sudden rush of emotion which then ended. Rather, “the Gentiles were rejoicing and were glorifying the word of the Lord.” They began to rejoice and continued to do so. They also glorified the word of the Lord and they continued to do so.   With this going on in their hearts, some of the most abused words in Scripture concerning the doctrines of election and predestination are next cited by Luke, saying, “And as many as had been appointed to eternal life believed.”   What one believes about these doctrines will immediately set forward in the mind what that person believes is being conveyed. It is obvious that the Pulpit Commentary sides with the Calvinistic view –   “This can only refer to the predestination or election of God, viewed as the moving cause of their faith.” Pulpit Commentary   Both election and predestination are mentioned by Paul. Thus, they are valid doctrines. The way in which they are explained is the issue. Paul mentions election in Romans 9 and 11. He speaks of the elect elsewhere as well. He refers to predestination in Romans 8 and Ephesians 1.   Those who side with Calvin will, like the Pulpit Commentary, say that God was the force behind both their belief and their salvation unto eternal life. Essentially, their argument is that God chose them to be saved, He caused them to believe, they believed, and they were saved.   On the other hand, there is the view that man has free will to believe or to reject what has been presented. Those who believe are the elect. Essentially, the argument is that God seals them with the Spirit upon belief, a cause of their own movement, and they are then saved by God.   There is quite a bit more involved in this but going with those two main views as the initial bias in the words presented in this verse of Acts, even translations reflect what is presupposed. Notice the difference in a few translations –   *and all who were chosen for eternal life became believers. NLT *and as many as were ordained to eternal life believed. KJV *And as many as had been appointed to eternal life believed. NKJV *and all those who had been appointed (designated, ordained) to eternal life [by God] believed [in Jesus as the Christ and their Savior]. Amplified *Everyone who had been chosen for eternal life then put their faith in the Lord. CEV *Everyone who had been prepared for everlasting life believed. God's Word *Meanwhile, all who had been destined to eternal life believed, ISV *and all who were pre-destined to the Life of the Ages believed. Weymouth *and did believe -- as many as were appointed to life age-during. YLT The order of the words in Greek is only followed by one version listed here, YLT. The Greek reads, “And believed, as many as were appointed to life eternal.”   To put the word “appointed” before “believed” automatically biases the mind that the appointment came first, whether that is the case or not. To say as the Weymouth, “were pre-destined,” may be true based upon Paul's noting that there is a doctrine of predestination, but without proper explanation, and placing it before “believed,” biases the mind even further.   Of these words, Albert Barnes goes through each instance of the word tassó, or “appointed,” and concludes that “The word is never used to denote an internal disposition or inclination arising from one's own self. It does not mean that they disposed themselves to embrace eternal life.”   He continues with his thoughts, saying, 1) “they were disposed or inclined to this from some other source than themselves;” 2) “They were then inclined by an influence from without themselves, or so disposed as to embrace eternal life. ... It was not a disposition or arrangement originating with themselves, but with God.” 3) “It was nothing but God's disposing them to embrace eternal life.”   In other words, he is convinced that these people had no choice in their salvation. They were moved by God, they believed, and then they were saved. But without citing every instance of the word, we can see that his analysis is flawed. For example –   “Therefore, when Paul and Barnabas had no small dissension and dispute with them, they determined that Paul and Barnabas and certain others of them should go up to Jerusalem, to the apostles and elders, about this question.” Acts 15:2   It was “determined” that Paul and Barnabas were to go up to Jerusalem. Does that mean that this was done without the will of Paul and Barnabas? Absolutely not! It was a decision that was rendered based on a difficulty that had arisen. Also –   “So when they had appointed him a day, many came to him at his lodging, to whom he explained and solemnly testified of the kingdom of God, persuading them concerning Jesus from both the Law of Moses and the Prophets, from morning till evening.” Acts 28:1   Here, a day was appointed for people to come and hear the word of the Lord. Nothing is said about the disposition of the people, whether they had to come or not, whether the meeting would be held even if Paul lost his left arm that morning, and so on. It is simply an appointment that is set forth for something to occur.   In the case of those believing, God had set forth an edict, “Believe in my Son and you will be granted eternal life.” Those who believed were then appointed to eternal life. How can we know that this is correct? It is because the words of Acts 13:48 are not isolated from the surrounding context. They are a part of what was occurring right among the people, and they are set in contrast to what was said in Acts 13:46 –   “Then Paul and Barnabas grew bold and said, ‘It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles.'”   The contrast is not to God's pre-ordaining these Jews to condemnation apart from their will, but rather in accord with their will. They judged themselves unworthy of everlasting life. The Gentiles believed and thus judged themselves worthy.   Further, the word “believed” in Acts 13:46 is in the active voice. The people actively believed. However, the word “appointed” is in the middle voice. The Greek middle voice denotes that the subject is both an agent of an action and somehow concerned with the action. Hence, these people were disposed to believe based on what they heard. God initiated the action through the word. The apostles spoke forth the word. The people heard the word and then believed. There is no hint of the Calvinistic doctrine of forced salvation to be found in the words of this verse.   Life application: Context matters. There is a surrounding context to the words of this verse that drives the meaning and intent of what is being said.   Proper translation matters. There is an order in which the words are presented in the original Greek text. Realigning those words may not be appropriate if they will bias the reader or provide a false sense of what is being presented.   Theology matters. Obtaining proper theology on a subject means taking it from the entire body of Scripture. In other words, the immediate context is important, but the overall context is the final decider of what is being presented. As an example, the Bible does not say the following –   “For God so loved the world that He gave His only begotten Son, that whoever is predestined apart from his free will and then believes in Him should not perish but have everlasting life.”   The Bible also does not say –   “And Enoch walked with God after being regenerated to believe Him; and he was not, for God took him.”   Such words cannot even be inferred from what is said. Nor can they be inferred from the surrounding text or, more especially, the overall context of the Bible. Rather, they are clear and precise statements that are like an almost innumerable list of other such statements found in Scripture that tell the reader of the Bible that he has a responsibility to respond to the call of God in his life.   Lord God, thank You that You have offered us Jesus Christ as the atoning sacrifice for our sins. And more, You have given us the choice to believe or disbelieve. Your greatness is displayed in this. You do not force Yourself upon Your people but appeal to them, asking us to reason with You and do what is right. Thank You for this. Amen.  

We're joined this week by James McNew of Yo La Tengo and Dump. For decades now, he's been a prolific source of engaged independent rock music—the kind we like here at Aquarium Drunkard. As past work like I Am Not Afraid of You and I Will Beat Your Ass proves, YLT are masters of a great sardonic album title, and on February 10th, the band continues that tradition with its 16th album, This Stupid World.   When McNew and host Jason P. Woodbury connected, Yo La Tengo had recently finished its annual Hanukkah celebration, which is where we pick up our talk. But from there, the conversation roves into interesting places: McNew's dalliances with hip-hop, important Dump anniversaries—including the 25th anniversary of his Prince covers album. From Yoko Ono to Sun Ra to the Dave Matthews Band, plenty of surprises pop up in this conversation—just like the YLT discography.  Thanks for checking out Transmissions. If you dig the show, please consider leaving a five star rating or a review—or just forwarding your favorite episodes to a friend. We're a part of the Talkhouse Podcast Network. Aquarium Drunkard is powered by its Patrons—if you'd like to become one, visit us on Patreon. Next week on the show: James Yorkston and Nina Persson of The Cardigans discuss their new album, The Great White Sea Eagle.

Monday, 16 January 2023   “For David, after he had served his own generation by the will of God, fell asleep, was buried with his fathers, and saw corruption; Acts 13:36   Paul just cited Psalm 16:10, claiming it refers to the coming Messiah. That said, “You will not allow Your Holy One to see corruption.” Having stated this, he will now defend that notion. He will follow the same logical reasoning as Peter did in Acts 2.   The words of this verse are a bit difficult to understand in the Greek, but an exacting literal translation, which will be used below, is, “for David, indeed, his own generation having served by the will of God, did fall asleep, and was added unto his fathers, and saw corruption” (YLT). With this in mind, Paul begins with, “for David.”   David is the author of Psalm 16 as noted in the psalm's opening statement. Because of this, it cannot be that he is referring to himself in those words. Rather, he must be prophesying concerning the coming Messiah. This is because, as Paul continues, “indeed, his own generation having served.”   David was the king for a certain amount of time, forty years according to 2 Samuel 5:4 and 1 Kings 2:11. And more, 2 Samuel 5:4 noted that David was thirty years old when he began to reign. Hence, he lived to be seventy years old. Of the timeframe of his kingship, Paul says that it was “by the will of God.”   God set David on the throne of Israel, and God determined when he would die. It was set according to the foreknowledge of God, and it came about according to His plan. After that time, Paul next says that David “did fall asleep.”   The meaning is that he died. To fall asleep is a biblical euphemism for this. It implies that there is a continuance of the soul even if the body has died. It thus speaks of the eternal nature of the soul. Once he fell asleep, Paul next says, “and was added unto his fathers.”   Though David was buried, the thought of being added to the fathers has a dual thought involved in it. Being added to the fathers means that his soul has joined them in the pit (Hebrew: sheol) where they will remain until the resurrection. But it also means that his physical body is committed to the grave where the others who had gone before him also went. In the case of his physical body, Paul next says, “and saw corruption.”   This proves that David's inspired words of the psalm could not be speaking of him. He died, he was buried, and his body saw corruption. There was no resurrection involved in the process. When the resurrection takes place, it will not be in the body he had because that has returned to the earth. As such, David's words must refer to someone else, specifically, the Messiah. That will be seen in the next verse.   Life application: For the Christian, there is always the hope of the rapture. But that hope has gone unfulfilled for two thousand years. Those who are alive at that blessed moment will be changed from their earthly bodies to spiritual bodies. However, for those who die before that time, we should not feel any less excited for them. They have shed this earthly body of corruption.   Their souls have been separated from the pains, trials, sorrows, and troubles of this life and they are in the capable hands of their Lord, awaiting the moment when the call is made for them to rise and be granted their eternal, spiritual body. Though we may suffer the pain of separation, we should not mourn as the world mourns.   In Christ, there is the absolute certain hope that they will be raised. And so, let us rejoice, even in our sorrows. The redeemed of the Lord shall rise. Nothing can stop that from happening. And so let us thank God for what He has done in the giving of Jesus!   Lord God, how grateful we are for the sure and blessed hope we possess concerning Your promises to us. We have eternal life because of Jesus. And so, even if we have trials in this life, help us to not be consumed by them. Instead, may we hold fast to the joy set before us as we await the time of our glorification. Thank You, O God, for what You have granted to us. Amen.

2022年9月25日主日聚會 分享：余光昭 聖經： 「我觀看祢指頭所造的天，並你所陳設的月亮星宿，便說：人算什麼，祢竟顧念他？世人算什麼，祢竟眷顧他？祢叫他比天使［或作：神］微小一點，並賜他榮耀尊貴為冠冕。」（詩八3-5） 「阿，人算甚麼，你竟記掛著他？世人算甚麼，你竟眷顧他？」（詩八4，呂振中譯本） 「耶和華啊，人算什麼，祢竟認識他！世人算什麼，祢竟顧念他！」（詩一四四3） 「永恆主阿，人算甚麼，你竟關照他？世人算甚麼，你竟想到他？」（詩一四四3，呂振中譯本） 「但我是困苦窮乏的，主仍顧念我；祢是幫助我的，搭救我的。神啊，求祢不要耽延！」（詩四十17） 「我，我困苦貧窮，主仍顧念著我。」（詩四十17a，呂振中譯本） “But I am poor and needy; yet the Lord thinketh upon me” (Ps. 40:17a, KJV). “And I [am] poor and needy, The Lord doth devise for me.” (Ps. 40:17a, YLT).

It's one of our favorite days of the year - Boxing Day! Shake a cocktail, snuggle in, and join us as we look back as a community on 2022, and make some announcements about where we are headed as a podcast in 2023. In this episode, we will:- share some fantastically festive cocktail recipes- present our annual awards to the podcast friends we learned about throughout the year- make some unendorsed recommendations highlighting some of our current favorite things - express gratitude for YOU, the YLT community, and let you know what is in the works for 2023Photos, info, and recipes can be found on our show notes HERE. From our studio to you, wherever in the world you are, we wish you a warm and safe Boxing Day, and a most brilliant New Year ♥️

Wednesday, 21 December 2022   and said, “O full of all deceit and all fraud, you son of the devil, you enemy of all righteousness, will you not cease perverting the straight ways of the Lord? Acts 13:10   In the previous verse, Paul was preparing to speak to Elymas, looking intently at him. With that, it next says, “and said, “O full of all deceit and all fraud.”   Paul lays into Elymas with heavy words of accusation. Using the word “full” to begin the description is the same way we speak even today. It implies that there is no room for anything except that which a person is full of. In this case, it is first “all deceit.” The word signifies bait. In other words, Elymas used bait to hook his prey and thus deceive. Because of the use of this word, it means that Elymas wasn't just one who deceives. But more, he is one who intentionally does so. Accompanying that, Paul adds in “all fraud.”   This is a word found only here in Scripture, rhadiourgia. The original sense was “ease in doing.” Therefore, it signifies recklessness because the person is always ready to turn and act, whether it is good or bad. In this case, it is in a highly negative way. Fraudulent intention defined his actions at all times. Because of this, Paul – under inspiration of the Spirit – calls out “you son of the devil.”   There is no article before “devil” in the original. Hence, he is the son of a devil. Remembering that Elymas is also known as Bar-Jesus, it is an ironic pun. Bar-Jesus means “Son of Salvation,” and yet the Spirit, through Paul, makes a complete and ironic contrast to that saying he is the son of a devil. The word diabolos [devil] is defined by HELPS Word Studies as “literally someone who ‘casts through,' i.e., making charges that bring down (destroy).” Elymas brings destruction instead of salvation. And more, Paul speaks, saying, “you enemy of all righteousness.”   The words are based on the previous descriptions. As Elymas is “full of all deceit and all fraud,” then he can be filled with nothing else. As he is a “son of the devil,” then that is how his character is defined. In other words, in Hebrew thought, the term “son of” defines the nature of a person. In 2 Samuel 12:5, David uses the term, “son of death” to describe someone who has done a despicable thing –   “And the anger of David burneth against the man exceedingly, and he saith unto Nathan, 'Jehovah liveth, surely a son of death is the man who is doing this” (YLT).    Likewise, Jesus called Judas a “son of perdition” in John 17:12 –   “While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled.”   Using the term “son of” in these cases defines the very nature of the person. Saying that Elymas is a “son of the devil” defines his nature. Today, we would use the term “spawn of a devil,” or “spawn of Satan” to convey the same intent. Or, more specifically, we would say, “Like father, like son.” Because of his completely unholy character, Paul next says, “will you not cease perverting the straight ways of the Lord?”   It is an obvious reference to Isaiah 40 –   “The voice of one crying in the wilderness: ‘Prepare the way of the Lord; Make straight in the desert A highway for our God. 4 Every valley shall be exalted And every mountain and hill brought low; The crooked places shall be made straight And the rough places smooth; 5 The glory of the Lord shall be revealed, And all flesh shall see it together; For the mouth of the Lord has spoken.'” Isaiah 40:3-5   John proclaimed the coming Messiah and the straight ways of the Lord. Jesus came and revealed that straight path, but Elymas – by his word – caused those who would seek the Lord's straight ways to turn from them, as the word diastrephó implies. It signifies to twist or turn thoroughly.   Life application: Remembering that Luke specifically said that Paul was filled with the Holy Spirit, this tells us that the words of Paul were carefully guided by the Spirit. Every one of them was given to describe the object of them (meaning Elymas) adequately and fully.   Today, we have the inspired word of God fully expressed to us in the pages of the Bible. In other words, what is recorded there can be described just as Paul was described – “filled with the Holy Spirit.” As this is so, every word in Scripture is given to tell us exactly what God wants us to see and to know in the areas it refers to. If we want to know what an unrighteous person is like, all we need to do is go to Scripture. If we want to know how the Bible anticipates the coming Messiah, Scripture will tell us.   If you want to know if you are pleasing to God or not, you will find out by going to Scripture. In examining it, we can find out if we are pleasing to God in the matter of salvation. Have we trusted the gospel alone, through faith? If so, then we have pleased God for salvation. From there, we can find out if we are pleasing to God in our salvation. Are we living according to what the epistles tell us in that regard? If so, then we will receive rewards. If not, then we will suffer loss, but we will not lose our salvation (1 Corinthians 3:15).   The Bible is God's word to us. Let us consider it at all times and apply it to our walk before the Lord all our days.   O, Glorious God, You have breathed out Your word in a way that we can know exactly what to do so that we may be pleasing to You. Give us the wisdom to learn it and live by it all our days. To Your glory, we pray. Amen.  

Matthew 16:19 YLT “and I will give to thee the keys of the reign of the heavens, and whatever thou mayest bind upon the earth shall be having been bound in the heavens, and whatever thou mayest loose upon the earth shall be having been loosed in the heavens.”

"And David hath not taken up their number from a son of twenty years and under, for Jehovah said to multiply Israel as the stars of the heavens." - 1 Chronicles 27:23 (YLT)

Monday, 21 November 2022   Peter was therefore kept in prison, but constant prayer was offered to God for him by the church. Acts 12:5   The previous verse referred to the arrest and incarceration of Peter, noting that it was intended that he should be brought forth before the people after the Passover. With that noted, it now says, “Peter was therefore kept in prison.”   An important conjunction is missing from the translation. Also, there is a necessary article before prison. It more appropriately reads, “Peter, therefore, indeed, was kept in the prison” (YLT).    As this was noted to be “during the Days of Unleavened Bread” (Acts 12:3), it could be that he was actually seized before the Passover, and the inserted word “during” would mean that it is that general timeframe, or it could be that it was on some day during the feast. As such, it could be from a couple of days to more than a week that Peter was held. Luke does not provide the specifics on this. Regardless of the duration, Luke next notes the attention of those in the church concerning his situation, saying, “but constant prayer was offered to God for him by the church.”   The words are very poorly translated. The word translated as “constant prayer” is an adverb that means “fervently.” The idea of continuance comes from an imperfect verb and a present participle. Thus, the entire thought should read, “and fervent prayer was being made by the assembly unto God for him” (YLT).   The sense is that the church was literally pouring out its heart in a continuous fashion for Peter. There were probably shifts of people that came together and wholeheartedly sought the face of the Lord for his deliverance. It is a beautiful note of the unity of the assembly and of the love they possessed for Peter. It also reveals that the church had no design to go in and bust Peter out of the pokey.   Rather, they prayed for the Lord's hand to intercede in whatever fashion He determined, be it a miraculous release as had occurred in the past or to soften the heart of Herod and bring about a change in his designs. This fits well with Paul's words in 2 Corinthians 1:9-11 –   “Yes, we had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead, 10 who delivered us from so great a death, and does deliver us; in whom we trust that He will still deliver us, 11 you also helping together in prayer for us, that thanks may be given by many persons on our behalf for the gift granted to us through many.”   Life application: The Bible always exalts the power of prayer, even if not all prayers are answered in the manner of the one who is praying. It is certain that God already knows exactly what is going to happen regarding whatever matter is lifted up to Him, but it still asks us to pray. Further, Paul's words in 2 Corinthians 1 (above) clearly indicate that he believed that prayers change the outcome of events.   How can this be if God already knows the outcome? The answer is that He factors in the prayers of His people. Even if He already knows who will pray and who will not. This is not contradictory at all. He knows, we do not. An unspoken prayer is a prayer that will not be responded to. A spoken prayer will be responded to according to His will. And the outcome will be as God designed by taking the entire process according to His eternal counsel.   And this is the same thing as the salvation of an individual. Despite the Calvinist doctrine that God must regenerate a person in order to believe (which is nonsense) a person who does not have faith in God's provision will not be saved. A person who does will be. Just as there is nothing contradictory in praying in order to affect God's will, there is nothing contradictory in believing and being saved.   And yet, the same people who deny free will in salvation will pray for the lost, they will pray for healing, they will pray for blessing and favor, and they will pray for the other desires of their hearts. That... that is contradictory thinking.   We must act, both in believing God unto salvation and in praying to God for what we desire. And so, act!   O God, we are grateful to You for hearing our prayers and for responding according to Your infinite wisdom. How unimaginable it is that You would hear our prayers and respond to the faith we possess! You have all power and all knowledge. You are infinitely glorious. And yet You would look upon us and care for what we desire and attend to our faith. How truly great You are, O God. Amen.

[:29] Introduction [3:17] Insecurities of Life & Ministry - Lynne, Linda, & Chris [20:19] Drug Addiction & the Gospel - Josh Reagan www.rym.org/YLT  

[:29] Introduction [4:45] Insecurities of Life & Ministry - Tree & Scott [22:00] Confronting Jesus - Rebecca McLaughlin Confronting Jesus: 9 Encounters with the Hero of the Gospels www.rym.org/YLT  

For additional notes and resources check out Douglas' website.The entire chapter is a prayer. This falls into three parts:Prayer for himself (vv.1-5).Prayer for his disciples (vv.6-19).Prayer for the world -- future believers (vv.20-26).The order is crucial:Jesus' training of his disciples would have been a failure had he not given top priority to his own spirituality.Getting the message out to the world is impossible unless the messengers remain holy. They must continue to live in obedience to the Word.Then and only then will the world hear. The goal is not only conversion, but unity (vv.22-23).17:1 After Jesus had spoken these words, he looked up to heaven and said, “Father, the hour has come; glorify your Son so that the Son may glorify you, 2 since you have given him authority over all people, to give eternal life to all whom you have given him. The hour has come (v.1).Throughout the Gospel of John it has been on the way (2:4; 7:6,8,30; 8:20), and now it is here (12:23,27-28,31-32; 13:1,31).It will culminate with Jesus' final words "It is finished" (19:30).3 And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent. 4 I glorified you on earth by finishing the work that you gave me to do. 5 So now, Father, glorify me in your own presence with the glory that I had in your presence before the world existed.Jesus prays for himself (vv.1-5).His purpose -- the goal -- is that God may be glorified; this takes place when we finish the work he is given us to do (v.4). See 4:34.This work is to make eternal life (knowledge of God) accessible to as many as possible (vv.2-3).Now he looks forward to rejoining the Father in the eternal glory enjoyed before the incarnation (v.5). This is another verse indicating not only Jesus' preexistence but his divinity.In Part I of the prayer, Jesus has prayed for himself. It is not wrong to pray for our own needs; to pray to be strong and loyal and loving. 6 “I have made your name known to those whom you gave me from the world. They were yours, and you gave them to me, and they have kept your word. 7 Now they know that everything you have given me is from you; 8 for the words that you gave to me I have given to them, and they have received them and know in truth that I came from you; and they have believed that you sent me. Jesus has revealed God's name to his disciples (v.6). This refers to the holy nature of God.He has made God's name (his nature--see Exodus 34:5-7) known to this followers. This is what we are also called to do, in our evangelism, and in fact any time we teach about God.He returns to this theme at the end of the prayer (v.26).9 I am asking on their behalf; I am not asking on behalf of the world, but on behalf of those whom you gave me, because they are yours. 10 All mine are yours, and yours are mine; and I have been glorified in them. 11 And now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them in your name that you have given me, so that they may be one, as we are one. 12 While I was with them, I protected them in your name thatyou have given me. I guarded them, and not one of them was lost except the one destined to be lost,so that the scripture might be fulfilled. We can be protected by God's name:Not as by a lucky charm, saint's medal, or magical prophylactic, butBy sharing in God's holiness, appreciating his nature, and being conformed to the image of Christ.Note: "The one destined to be lost" (v.12) is literally "the son of perdition." What does this mean? In Semitic speech, "son of" has four different meanings:Being literally the son of a father or mother.Being a member of a group, as in a "son of the prophets," as in 2 Kings 9:1 ("And Elisha the prophet hath called to one of the sons of the prophets..." YLT, "The prophet Elisha summoned a man from the company of the prophets..." NIV). This doesn't mean that one's father was a prophet. Another familiar example is Psalm 8:4, where "son of man" simply means a mortal; it has no different meaning then "man."Having a certain character, as in Psalm 57:4: "My soul is among lions; I must lie among those who breathe forth fire, Even the sons of men, whose teeth are spears and arrows, And their tongue a sharp sword" NAS.Marked for a certain destiny, as in 2 Samuel 12:5 ("And the anger of David burneth against the man exceedingly, and he saith unto Nathan, 'Jehovah liveth, surely a son of death {is} the man who is doing this" YLT; 2 Thessalonians 2:3 ("let not any one deceive you in any manner, because -- if the falling away may not come first, and the man of sin be revealed -- the son of the destruction" YLT).13 But now I am coming to you, and I speak these things in the world so that they may have my joy made complete in themselves. 14 I have given them your word, and the world has hated them because they do not belong to the world, just as I do not belong to the world. 15 I am not asking you to take them out of the world, but I ask you to protect them from the evil one. 16 They do not belong to the world, just as I do not belong to the world. 17 Sanctify them in the truth; your word is truth. 18 As you have sent me into the world, so I have sent them into the world. 19 And for their sakes I sanctify myself, so that they also may be sanctified in truth.Jesus prays for his followers (vv.6-19):Not to be worldly.To be protected from the evil one.To have joy.To follow his Word, to be sanctified (made holy) by it (v.17).In Part II of the prayer, Jesus has prayed for his immediate circle -- those whom he is mentoring.We should do the same.Who is in our circle of influence?Are we being intentional?20 “I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, 21 that they may all be one. As you, Father, are in me and I am in you, may they also be in us,so that the world may believe that you have sent me. 22 The glory that you have given me I have given them, so that they may be one, as we are one -- 23 I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me. 24 Father, I desire that those also, whom you have given me, may be with me where I am, to see my glory, which you have given me because you loved me before the foundation of the world.Jesus prays for future believers (vv.20-26).He has no doubt that his church will be built. His first prayer is for their unity, for that itself is a powerful testimony to the world.His wish is that they will know the Father.Notice the love within the Trinity in time eternal (v.24).25 “Righteous Father, the world does not know you, but I know you; and these know that you have sent me. 26 I made your name known to them, and I will make it known, so that the love with which you have loved me may be in them, and I in them.”The "name" in verse 26 is not God's name (Yahweh or Jesus Christ or any other phrase), but God's true nature and character.In Part III of his prayer, Jesus has prayed for the world -- for those who will be reached by the apostles' message.Our concern, too, should ripple out in ever-larger circles. "Think globally, act locally."Notice about this prayer:All three areas of 15:1-17 are covered -- producing, learning, loving.The prayer is roughly Trinitarian: relationship with Father, effect of friendship with the Son on the apostles, power of the Spirit working through them to build and unify a people of God.The next verse after this chapter (18:1) shows us that after this prayer Jesus crossed the Kidron Valley (walking east) and entered Gethsemane. (Nothing is said about the Gethsemane prayer which features in the synoptic accounts.)Thought questions:Do I strive to bring glory to God by finishing the work he has given me to do?Do I pray for my own spirituality, for those I am helping spiritually, and for the evangelization of the world?Am I trying to be sanctified apart from the Word, or do I realize that God's Word is the sanctifying truth? Does my devotion to it reflect this conviction?

Striptures | Hebrews 11:1 NLT, Romans 10:17 YLT, Acts 27:22-26 NLT  Link | The Art of Teaching The Word

Tuesday, 23 August 2022   Then Peter arose and went with them. When he had come, they brought him to the upper room. And all the widows stood by him weeping, showing the tunics and garments which Dorcas had made while she was with them. Acts 9:39   In the previous verse, the saints in Joppa sent two men to Peter in Lydda imploring him to come with them to Joppa. Now, that continues with, “Then Peter arose.” It is a present participle. The Greek reads, “Then Peter, having arisen.”    The narrative Luke presents brings the reader into it, carefully allowing it to unfold as it is being read. Peter was willing to go with them. Therefore, in having arisen, he “went with them.” His willingness to go with them would have alleviated any unnecessary delays as they could take him directly to the location without the possibility of him getting lost on the way or in the city.   As for the journey, it would not have been too long because the cities were near one another. The current driving distance is 16 miles. Assuming they had animals, it would be a few hours of riding at most. Even walking at a normal pace takes about 4 hours to go that distance. Luke next records, “When he had come, they brought him to the upper room.”   There is a sense of urgency here. Nothing is said about stopping to have a meal, wash their feet, or any of the other things that normally would occur after traveling 15+ miles. Instead, Luke notes that he is immediately brought to where Tabitha had been laid. Next, whether they were already in the room or whether they came up with him, it notes, “And all the widows stood by him weeping.”   Tabitha had been a faithful soul and a caring provider to many. That alone would have endeared her to others. Her death would have been a source of loss to anyone who was close and shared in her life. But these women were also the source of her good deeds. This is seen in the next words. They were “showing the tunics and garments.”   It is improbable that they carried up a display of the things she had made. Rather, it appears that they were showing her works as they wore them. In essence, “She made these just for me.” This is implied in the Greek which is in the middle voice. The middle voice is used to denote that the subject is both an agent of the action and somehow concerned with it. In other words, these ladies were most probably modeling the garments for Peter to understand the greatness of the efforts put forth by Tabitha.   The types of clothing noted by Luke include the chitón, which is a garment worn close to the skin. It could be an undergarment, a shirt, a coat, and so on. The second is the himation. This is a garment worn over the chitón, such as a robe. It would often be made of wool, having openings for the head and arms. It would be a more loosely fitting garment. Of these, Luke notes that they were clothes “which Dorcas had made while she was with them.”   The word translated as “which” means “as many as,” and the verb is imperfect. It gives the sense of it being a continuous habit of making. It's not just that she made them for these ladies, but she went out of her way to make them anytime a need arose. A literal translation of this last clause would be “as many as Dorcas was making while she was with them” (YLT).   The care she had for those she tended to is evident in all that is documented about her by Luke.   Life application: Paul was torn between departing and being with the Lord and staying to minister to others –   “But if I live on in the flesh, this will mean fruit from my labor; yet what I shall choose I cannot tell. 23 For I am hard-pressed between the two, having a desire to depart and be with Christ, which is far better. 24 Nevertheless to remain in the flesh is more needful for you.”  Philippians 1:22-24   Tabitha (Dorcas) obviously was one of the saints and was therefore free from this body of death. However, those behind certainly wanted her back. Paul notes that her state with Christ would have been “far better” if she did not come back. And yet, that was the desire of those who had lost her.   Elsewhere, Paul says, “But I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope.” Death is a part of the human existence. Until the rapture people will continue to die. The mourning we experience as believers is one of personal loss, not one of permanent loss.   If we can remember this, our times of loss should at the same time include a sense of joy for the one who has departed. Jesus Christ came to provide us with hope. To understand this more fully, take time today to read the account of the death of Lazarus in John 11. There, we see the surety of our hope because of who Jesus is.   In Christ is victory over death. If we can remember this and keep it with us at all times, it should help us in two major ways. The first is to spur us on to a more perfect desire to tell the unsaved about Jesus and to keep them in prayer for their hearts and eyes to be opened. The second is that when death enters into our sphere of life, if it is a believer who has died, we can have confidence that they are now in a “far better” state than remaining with us.   Heavenly Father, help us to be attentive to the terminal state of existence that we as humans live in. May we carefully remember that our days are short and that without Jesus, there is no hope for those who depart this life. Give us hearts that are caring about this so that we will not be negligent in our responsibilities concerning the good news of Jesus. Amen.   

Wow, what a year it's been! It's our first podcast anniversary, and we are so grateful for YOU, our YLT community! In this episode, we will take a moment to remember our past, reflect on our present and dream about the future. Specifically, we will:  * share our origin story, and talk about the fun and challenges we encountered along the way as we launched the podcast into being  *  take a quick look at our past episodes, and reflect on how an episode comes to life  * drop some new Victorian era stories - social clubs and drag kings, oh my!  * give a sneak peak into what we are working on and planning to share this autumn and winter  * introduce our new media company, Collective Good Productions!As always, we will also dig more deeply and question:  * how classism, racism, and suffrage shaped the iconic social clubs of the Victorian Era  * how Victorian women challenged the social and sexual mores of the time through drag and cabernet in the legendary music halls  * our overall objectives and values as a podcast as we move forward into Year 2Photos and links can be found in our show notes HERE.*Do you like what you hear? Please help us find our audience by spreading some good cheer with a 5 star rating and review on Apple Podcasts!Our website:   https://yltpodcast.buzzsprout.com/Follow us on:Twitter @YLT_PodFacebook @Yesterday's London Times PodcastInstagram @Yesterday's London Times PodcastCounterSocial @YLTPodcast

If, then, in the unrighteous mammon ye became not faithful - the true who will entrust to you? and if in the other's ye became not faithful - your own, who shall give to you? - Luke 16:11-12 YLT

Daily Word 2.0 — Daniel 3:10-19 NLT, Daniel 3:17-18 YLT, Hebrews 11:33-34 NLT  Links — CFE Atlanta, Online Community, Partnership

Wednesday, 22 June 2022   Then they laid hands on them, and they received the Holy Spirit. Acts 8:17   In the previous verse, Luke carefully noted that the Holy Spirit had not fallen on any who had believed in Jesus. Rather, it said, “They had only been baptized in the name of the Lord Jesus.” With that understood, it next says, “Then they laid hands on them, and they received the Holy Spirit.”   The verbs in both clauses are imperfect. It more precisely reads, “Then they were laying hands on them, and they were receiving the Holy Spirit.” This is important because it leaves the number of believers in the area unrecorded, but it gives the sense of a large number. As the apostles laid their hands on each person, that person would then receive the Holy Spirit. With this in mind, the clauses can be evaluated, beginning with, “Then they were laying hands on them.”   It is the apostles, after having come down from Jerusalem who “were praying for them” (verse 8:15), meaning the people of Samaria. As they did, they then “were laying hands on them.” How completely different than anything seen yet! It is a recorded account of what happened, and yet something entirely different was needed for the process to be complete.   No explanation is given, and yet, it is clear that this was deemed necessary by God for us to learn something concerning both the book of Acts in general, and of His workings within the church as well as He reveals His intent for it. With this act of the apostles noted, it next says, “and they were receiving the Holy Spirit.”   There is a process that is being followed and a result that is occurring. Each person who has the hands of the apostles laid upon him only then receives the Holy Spirit. One must ask, “Is this normative?” The answer should be obvious. If it is, then it would have been required for everyone since Acts 2. Further, it would continue to be needed throughout Acts. But in Acts 10, it will say, “While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word” (Acts 10:44).   One must read the whole account to see the process that occurs there, but it is clear that what is happening now in Acts 8 cannot be normative. And more, it is almost wholly ignored by churches that hold to various accounts in Acts in a prescriptive manner. However, for those churches that do claim hands must be laid upon a person in order for him to receive the Spirit, various problems arise, such as:   It ignores the other accounts where this process is not followed. It assumes that the person laying the hands on another has apostolic authority, which he does not. It leads to a convoluted theology that does not match what the prescriptive epistles clearly state.   In Acts 10, a more thorough evaluation of the various differences between the accounts will be made. At that time, these things will be considered and the purpose for them will be explained.   Life application: What has been the common denominator so far in the various accounts recorded in Acts, including in the manner of baptism? Consider this as you read and continue to explore the book. We are being given insights into the redemptive scenario as it continues throughout history.   As for the account in Acts 8, one can see the importance of properly translating verbs from the Greek. A few varying translations of Acts 8:17 say –   Then laid they their hands on them, and they received the Holy Ghost. (KJV) Then they began laying their hands on them, and they were receiving the Holy Spirit. (NASB) Then Peter and John laid their hands on them [one by one], and they received the Holy Spirit. (Amplified Bible) Then Peter and John placed their hands on the Samaritans, and they received the Holy Spirit. (NET Bible) then were they laying hands on them, and they received the Holy Spirit. (YLT) Then they were laying hands on them, and they were receiving the Holy Spirit. (CG)   As you can see, some introduce words (italics) to provide clarity of the subject. The Amplified Bible gives a fuller explanation of the process. Instead of directly translating what is happening, the explanation gives the mind time to consider what is being said. The NET Bible inserts the word “Samaritans” in order to remind the reader exactly who is the object of the action. Young's (YLT) translates the first imperfect verb as it actually should be, and then it translates the second imperfect verb as a perfect verb. The final translation most closely follows the Greek, but it includes the italicized word “the” before “Holy Spirit” as is needed in the translation.   The words are mostly understandable from any of the translations. The italicized words may help with clarity if they are rightly inserted. The explanatory insertions can be useful for a reader who is new to the passage or who just needs help understanding it. But in accurately translating the verbs in the imperfect as they are in the Greek, the sense of motion and continuance is more fully appreciated.   Don't be afraid to read various translations of Scripture, and don't be captivated by just one as well. Most translations truly want people to understand the word in order for God to be glorified, but not all do. There are hidden agendas behind some translations, so get the advice of trusted sources in order to ensure your study is both productive and glorifying of God.   What a gift Your word is, O God! Thank You for it and thank You that we can have a more intimate relationship with You as we search it out, consider it, and apply it to our walk before You. Praises to You for revealing Yourself to us in this Superior Word! Amen.

“Then hath his brother's wife drawn nigh unto him, before the eyes of the elders, and drawn his shoe from off his foot, and spat in his face, and answered and said, Thus it is done to the man who doth not build up the house of his brother;” - Deuteronomy 25:9 (YLT) (http://pastorpriji.com/podcast)

In this episode, we look behind the romanticized glow-up of the iconic Victorian child chimney sweep.  We'll wonder:what can we learn about a culture by examining a mundane occupation?what were the structures that put this practice in place?what would a typical day in the life of a young sweep be like?And most importantly:how can a bad practice become undone? andhow can you persuade a public who benefits from a bad practice that it needs to stop?This is our YLT opportunity to give a voice to some children who never had one in their lifetime, and to shine a spotlight on some of the advocates, patrons, and reformers  who followed their consciences on behalf of the vulnerable. Photos and links can be found at our show notes HERE.Do you like what you hear?  Please help us find our audience by spreading some good cheer with a 5 star rating and review on Apple Podcasts!Our website  https://yltpodcast.buzzsprout.com/ Follow us on:Twitter @YLT_PodFacebook @Yesterday's London Times PodcastInstagram @Yesterday's London Times Podcast

This week on Inspired with Bell…   Jana Krekic is a certified translator, international keynote speaker, an e-commerce consultant and also the founder of 7-figure Amazon dedicated translations agency - YLT Translations.  She has had over 5 years of experience working  not only with various 7 to 9-figure Amazon sellers,  but also with multi-national brands/marketplace across the globe.   Prior to becoming the founder of YLT, Jana was also a business development manager in one of the biggest North European online eCommerce platforms for 8 years where she had gained a lot of experience with online businesses.    She doesn't only lead the team of 80 people, but also completely understands E-commerce and Amazon and has created an Amazon dedicated translation agency which helps sellers scale their businesses across different international marketplaces.

In this new edition of my podcast, I talk with Jana Krekic from YLT translations about Amazon Listing Translations. We talk about why it's important to have your listings properly translated and why content is important to focus on. We also talk in a more general sense about the pros and cons of the Amazon marketplace and how to make it work for your business. Got an idea of someone you'd like to see interviewed on my show? Get in contact to suggest someone here: https://www.craigcampbellseo.com/contact-me/

What makes a Londoner, a Londoner?  What constitutes identity? These are two of the many essential questions that we continue to explore in this harrowing conclusion to our story about Oleg Gordievsky, a KGB colonel turned MI6 agent, the second episode in a three-part arc exploring espionage in and around Great Britain. We'll question what motivates Gordievsky to continue to spy for England rather than defect to London when his life is at stake, and examine how his choices greatly affected both his personal life and the world at-large.We will study:Gordievsky as a double agent working for MI6 within the Soviet Rezidentura, first in Copenhagen, then in London his contributions to Western securityhis purely ideological motivation MI6 and their plan to protect and exfiltrate their prized spy, if necessary the impact and aftermath of Oleg's decisions on his personal life and that of his familythe complicated relationships between allied intelligence agencies the despicable traitor who sacrificed Gordievsky for his own personal gainWhy does a man who has already given another country everything he has keep going when he knows his life is in mortal peril? You won't want to miss this incredible story of dedication, heroism, and ultimate betrayal. NOTE OF APOLOGY: While editing, Jen discovered a regrettable mistake of tongue, and she deeply regrets unintentionally referring to Ukraine as “The Ukraine” twice in this episode. This unfortunate error was the result of an old habit learned during Cold War era grade school social studies classes, and she is dedicated to removing that phrasing from her vernacular. She absolutely recognizes Ukraine as an independent nation and not as a region within Russia. As such, she would like to extend  a sincere apology for the error. YLT firmly supports Ukraine and its people!

I have had many exchanges with Jamie Campbell about music, and I have always found his observations interesting and informative, so I wanted to get him to share them on the show. He obliged for this week's episode, in which we discussed one of his favorite albums — I Can Hear the Heart Beating as One by Yo La Tengo. In addition to discussing this album, Jamie talked about the role that radio played in shaping his musical tastes, and the formative role that ‘90s music played for him in general.You can find Jamie and his musical commentary on Twitter at @spacegauche.Al is on Twitter at @almelchiorBB, and this show has accounts on Twitter and Instagram at @youmealbum. Be sure to follow @youmealbum to find out in advance about upcoming guests and featured albums for this podcast.Al has recently launched You, Me and An Album: The Newsletter. You can subscribe for free to get Al's monthly posts, but paid subscriptions give you access to weekly posts and much more. Please consider trying a paid subscription as it also helps to support this podcast! https://youmealbum.substack.com/1:20 Jamie joins the show1:59 Jamie explains the baseball-related origins of Yo La Tengo's name4:11 Jamie really started digging into bands he liked in the early ‘90s7:11 Both Jamie and Al listened to WHFS during formative music-listening periods10:48 Jamie tells Al of WHFS's demise12:42 Al wonders why he doesn't remember hearing YLT on the radio13:42 Jamie became less reliant on radio as the ‘90s progressed15:57 Little Honda was Jamie's entry point into YLT17:05 Becoming a YLT fan was a long-term project for Jamie20:12 Al wonders if he would have heard Beating as One differently with more knowledge of YLT's catalog23:27 Jamie explains why he chose Beating as One for this episode25:00 Al and Jamie find Beating as One to be both eclectic and consistent25:59 Stockholm Syndrome as an outlier on the album32:01 Jamie likes how YLT vocals are more like just another instrument36:01 The songs Jamie liked in his initial listens to Beating as One38:24 The Georgia Hubley songs40:07 The songs that were growers for Jamie44:44 The one track that Jamie is still ambivalent about51:06 What changes would Jamie make to shorten the album?55:09 My Little Corner of the World57:14 We're An American Band1:00:17 Al highlights his favorite tracks so far1:04:19 Deeper Into Movies

Ahhhh, Christmas. So many traditions, so many customs. And while we know some of our listeners were able to celebrate as usual, others have been affected by Covid, and have missed their beloved rituals and events. For all of those who are sick or are caring for or missing someone who is ill, we send our love and thoughts of peace and healing.One thing is for sure — the chaos of the last two years has been harrowing, but we here at YLT like to look for those (admittedly sometimes elusive) silver linings. With the chaos and destruction of this virus comes an invitation to re-examine our habits, rituals, and priorities. Instead of focusing solely on loss — which has often been real, horrifying painful and sometimes impossible to avoid — what can we do to continue to live, to continue to celebrate, to continue to find joy? What changes can we make to bring joy to ourselves and joy to the world, literally? And why don't we celebrate Boxing Day in the U.S. Couldn't we all use another day to relax? Wait. Boxing Day. What exactly is it? And why did it get tossed aside as an official holiday in the United States? We have no answers for the latter, but our research into the former has taught us a lot. In short, Boxing Day gives us the opportunity to relax and disconnect, and perhaps also give back to our communities and those around us. Doesn't that sound lovely? For us, a “new” holiday is a present to ourselves, one that is free of expectations that we can celebrate as we wish.  So come and  join us as we tuck into a warming cocktail (recipe in the show notes!), and contemplate the year we've just had, discussing books, shows, apps, and even other podcasts that caught our attention and won our hearts. We also take a stroll through the YLT archives, handing out virtual awards to the cast of characters that we've researched and often loved over the course of our first year. We hope your holidays were memorable and enjoyable, and if they were indeed lacking, we wish that peace and healing changes make their way to you soon. We are so grateful to all of you, our supportive YLT listening family, for being a part of our community. We thank you for every download, every word of support, every like and follow on social media.  As a token of our gratitude, let's start a new tradition and spend Boxing Day together, shall we?Additional notes, links, and photos can be found in our show notes at https://docs.google.com/document/d/1UiqlVOZGTKeWQGyXB3E5E5JOZNY3GGc4wbY8B8tkorw/editDo you like what you hear?  Please help us find our audience by spreading some good cheer and rating us 5 stars and reviewing us on Apple Podcasts!Our website  https://yltpodcast.buzzsprout.com/ Follow us on:Twitter @YLT_PodFacebook @Yesterday's London Times PodcastInstagram @Yesterday's London Times Podcast