Expedition 44 - SoundSage

Today Dr. Will Ryan and Dr. Matt interview Dr. Nilay Saiya about his book “The Global Politics of Jesus”.

Bio:

Nilay Saiya is an associate professor or public policy and global affairs at Nanyang Technological University in Singapore and a Yang visiting scholar in world Christianity at Harvard Divinity School. He is author of two books on religion and politics. He earned his PhD from the University of Notre Dame.

Buy the Book:

https://a.co/d/bhcdQ2l

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Today Dr. Will Ryan and Paul Lazzaroni discuss a recent article on Expedition 44.com

Read the Article on this video here:https://expedition44.com/2024/09/21/3...Richard Rohr calls “liminal space”—a particular spiritual position where human beings hate to be, but where the biblical God is always leading them. Many of the greatest stories are messages of stepping positively out of liminal space. Abraham, Joseph, David, Jonah, Ruth, Mary and so many others.

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In this episode Dr. Will Ryan and Dr. Matt have a conversation with Dr. Preston Sprinkle about his new book Exiles and how the church should relate to the governments and empires/kingdoms of the world as the people of God.

Dr. Preston Sprinkle is a biblical scholar, speaker, podcaster, a New York Times bestselling author, and is the co-founder and president of The Center for Faith, Sexuality & Gender. He earned a Ph.D. in New Testament from Aberdeen University in Scotland (2007). Preston loves talking and writing about hot-button cultural and theological issues with thoughtfulness, honesty and grace. He has written a dozen books including Erasing Hell (w/ Francis Chan), Nonviolence, Scandalous Grace, People to Be Loved, Living in a Gray World, and Embodied. Preston also hosts a popular bi-weekly podcast titled Theology in the Raw, where he engages in honest conversations with interesting people.

Buy Exiles: The Church in the Shadow of Empire: https://a.co/d/09O2TqNX

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In this episode Dr. Will Ryan and Dr. Matt have a conversation with Dr. J. Richard Middle about his book Abraham's silence: The Binding of Isaac, The Suffering of Job, and How to talk back to God.

BIO

J. Richard Middleton is Professor of Biblical Worldview and Exegesis at Northeastern Seminary and Roberts Wesleyan University in Rochester, NY.

He has been President of the Canadian-American Theological Association (2011–2014) and President of the Canadian Society of Biblical Studies (2019–2021). Middleton has a Ph.D. from the Vrije Universiteit, Amsterdam, in a joint-degree program with the Institute for Christian Studies, Toronto.

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Part 2 of 2

Dr. Will Ryan and Dr. Matt continue the interview with Dr. Philip Payne. In this episode we discuss women in ministry in 1 Timothy and Titus, mutual submission in marriage, gender equality in the church, and how this theology affects our mission.

Dr. Philip Payne is the founder and president of ⁠Linguist’s Software⁠, and is a specialist in New Testament Studies. He is well known for his studies on New Testament Textual Criticism, the Parables of Jesus, and Man and Woman in the Teachings of Paul. He and his wife Nancy were missionaries in Japan with the Evangelical Free Church, where they ministered to students in the Kyoto Christian Studies Center and taught New Testament. He received his PhD in New Testament from Cambridge and has held many NT teaching positions at prominent Universities and Seminaries such as Cambridge, Gordon-Conwell, and Fuller.

Order the book: ⁠the Bible vs. Biblical Womanhood: How God’s Word Consistently Affirms Gender Equality.

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In this episode Dr. Will Ryan and Dr. Matt interview Brian Zahnd and have a conversation about his newest book “The Wood Between the Worlds: A Poetic Theology of the Cross”.

Brian Zahnd is the founder and lead pastor of Word of Life Church, a non-denominational Christian congregation in Saint Joseph, Missouri. Brian and his wife, Peri, founded the church in 1981. Brian is also the author of several books, including, Sinners in the Hands of a Loving God, Water to Wine, A Farewell To Mars, Beauty Will Save the World, and Unconditional?: The Call of Jesus to Radical Forgiveness.

Buy The Wood Between the Worlds: https://www.amazon.com/dp/151400562X?ref_=cm_sw_r_cp_ud_dp_5DDPJN2CMCSJ00FY7X0M

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Part 1 of 2

Dr. Will Ryan and Dr. Matt interview Dr. Philip Payne. In this episode we discuss the concept of gender roles, the meaning of "head" and "headship", and the text critical issues with 1 Corinthians 14:34-35 and how it relates to inerrancy and gender equality.

Dr. Philip Payne is the founder and president of Linguist’s Software, and is a specialist in New Testament Studies. He is well known for his studies on New Testament Textual Criticism, the Parables of Jesus, and Man and Woman in the Teachings of Paul. He and his wife Nancy were missionaries in Japan with the Evangelical Free Church, where they ministered to students in the Kyoto Christian Studies Center and taught New Testament. He received his PhD in New Testament from Cambridge and has held many NT teaching positions at prominent Universities and Seminaries such as Cambridge, Gordon-Conwell, and Fuller.

Order the book: the Bible vs. Biblical Womanhood: How God’s Word Consistently Affirms Gender Equality.

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In this episode Dr. Will Ryan and Dr. Matt look at the NT author’s usage of Isaiah 53. It is quoted 9 times in the NT directly. We’ll also look at Acts where we’ll see how the disciples use the same depiction we encountered in the last episode to describe the Servant and the people’s actions against Him. Last, we’ll look at “bearing sin” in the NT and show show it also lines up with how it is described in Isaiah 53 where the servant bears the abuse of the people (not God) for their healing.

Isaiah 53:1

John 12:37-38

Romans 10:15-16

Isaiah 53:4

Matthew 8:16-17

Isaiah 5:7-8

Acts 8:32-33

Isaiah 53:9; 4

1 Peter 2:22-24

Isaiah 53:12

Mark 15:28-28

Luke 22:36-38

8/9 uses of Isaiah 53 in the NT are quoted from the LXX. Remember from the last episode this is the version with 1 voice that shows how God is not acting against the servant but the people are.

Acts and the Suffering Servant

Acts 2:23-28

Acts 2:29-36

Acts 3:13-18

Acts 4:10-11

Acts 5:27-28

Acts 7:51-52

Acts 10:39-41

Acts 13:26-41

The Release from Exile and “Bearing Sin”

Galatians 3:8-14

2 Corinthians 5:22

Conclusions

As in the interpretation of the OT context of Isaiah 53, we don’t see God acting in wrath against the servant but rather healing and redeeming him. It was the people who acted in violence against the servant. But God used this for our redemption.

Jesus did bear sin… He bore the sinful and violent actions of the people.

Some of the major things we can take away is that God can redeem evil for his good. The evil actions of the people were redeemed in the healing of the servant. And the crowd later realized those actions were not of God, even though they thought they were doing the Lord’s bidding in their scapegoating.

PSA is also non-existent in the interpretations of Isaiah 53 in the OT when we compare the voices of the LXX and the MT. Also the NT writers consistently use the LXX when referring to Isaiah 53 and never apply Jesus’ death to anything regarding wrath satisfaction or appeasement.

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Today Dr. Will Ryan and Dr. Matt dive into Isaiah 53 looking at the textual and message differences in the Septuagint (LXX) and the Masorectic Text (MTT).

When read as pros (singular voice) these 2 texts disagree with each other and depict 2 different pictures of God. So, in this episode we examine the message of each (and imported doctrines) and see if they agree. The main points of this conversation are: Inerrancy, the character of God, and how this affects atonement theories.

THE LXX TEXT13 Look! My child will understand and be raised up and be magnified exceedingly. 14 ⌊Just as⌋ many will be impressed by you, so your appearance will be despised by people and your glory by the people, 15 Thus many nations will be impressed at him, and kings will shut their mouth, because those to whom it has not been declared concerning him will see, and those who have not heard will understand. 53 O Lord, who has believed our report? And to whom has the arm of the Lord been revealed? 2 We proclaimed as a child before him, as a root in a thirsty land. He has no appearance or glory. And we saw him, and he had no appearance or beauty. 3 Instead, his appearance was dishonored and forsaken among the sons of men, a man who experiences misfortune and who knows how to bear sickness, for his face has been rejected; he was dishonored and was not esteemed. 4 This one carries our sins and suffers pain from us, and we regarded him as one who is in difficulty, misfortune, and affliction. 5 But he was wounded from our sins, and he became sick from our lawless acts. The discipline of our peace was upon him; by his bruise we were healed. 6 We all have been misled like sheep; each person was misled in his own path, and the Lord handed him over for our sins. 7 And because he was afflicted, he does not open his mouth; like a sheep is led to slaughter, and like a lamb is voiceless before the one who shears it, so he does not open his mouth. 8 His judgment was taken away in humiliation; who will describe his family? For his life was taken from the earth; he was led to death because of the lawless acts of my people. 9 And I will give the wicked in place of his tomb, and the wealthy in place of death, because he committed no lawlessness, and there was no deceit in his mouth. 10 The Lord is willing to cleanse/heal him of the injury. If you make a sin offering, our soul will see long-lived offspring, and the Lord is willing to remove him from the difficulty of his soul, 11 to show him the light, and to form him with understanding, to justify the righteous who serves many well; and he himself will carry their sins. 12 Because of this he will cause many to inherit, and he will apportion the spoils of the mighty, because his soul was given over to death, and he was reckoned among the lawless, and he himself bore the sins of many, and he was handed over due to their wickedness.__________________________Visit www.expedition44.com for posted articles and more.If you have comments or questions please email us at: ryan@expedition44.com, matt@expedition44.com

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In this episode Dr. Ryan and Dr. Matt interview Dr. John Walton on his new book The Lost World of the Prophets.

Dr. John Walton is an emeritus professor of Old Testament at Wheaton College in Illinois and an editor and writer of Old Testament comparative studies and commentaries. Throughout his research, Walton has focused his attention on comparing the culture and literature of the Bible and the ancient Near East. He has published dozens of books, articles and translations, both as writer and editor, including his Lost World book series (6 books). Today we are going to be talking about his latest book The Lost World of the Prophets.

Buy the book: https://a.co/d/faPu90D

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Today Dr. Ryan and Dr. Matt interview Steve Gregg on his updated edition of the book Why Hell?: 3 Christian Views Critically Examined.

Steve Gregg is a teacher, author, and international lecturer on the Bible, theology, and discipleship. He is the author of “Revelation: Four Views: A Parallel Commentary”(1997, 2013) and “All You Want to Know About Hell: Three Christian Views” (2013) and most recently his series on the kingdom of God “The Empire of the Risen Son. His talk show, “The Narrow Path,” broadcasts on stations across the USA and you can find his teachings on the website and mobile app: thenarrowpath.com.

Buy the book: https://a.co/d/gaU0G26

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In this series, we have looked at the doctrine of Original Sin. We believe there was an original sin but disagree with the doctrine of Original Sin. We observed that Augustine introduced this doctrine into the church over 400 years after Jesus and none of the earliest church writers (or the Bible) affirm this doctrine. It’s actually more closely linked to Pagan and Gnostic ideas than Biblical Ideas. Recap: What is Original Sin?The doctrine of Original Sin teaches that because of Adam and Eve’s sin we are all born guilty before God and that we inherit their guilt from birth (Original Guilt). Augustine defined this through concupiscence which he believed that original sin was passed on sexually. Total DepravityNot only are we born with Original Sin, the guilt of Adam’s offense, but this also totally depraved and unable to respond to God according to this Doctrine. Total Depravity states that all mankind is born spiritually dead, possessing both Adam’s guilt and his sin nature and that man’s intellect, will, body, and spirit are so corrupt they cannot seek God or cry out for his help unless they are first saved and regenerated, given the gift of faith with a new heart and new mind.Infant DepravityAccording to John Calvin we are born “doomed from the womb”, and Voddie Baucham says all babies are “vipers in diapers”, born in the guilt of Adam and totally depraved. So in this view Jesus comes to save us from Original Sin (God’s wrath)… Or just save “the elect” (if you are consistent).We have shown in this series how all of this is a distortion of what the Bible says and we’re going to get into some of the theological implications of this view today in our conclusion, showing how those who hold to original Sin are building on the wrong foundation and bad readings of scripture.Theological ImplicationsDistortion God’s CharacterDistortion of the view and nature of HumanityPenal Substitutionary AtonementThe cross is not about satisfying wrath. It is actually about the liberation from the hostile Powers of Sin, Death, and the Devil and therefore the cross is a rescue. In this, there is still room for the wrath that is being stored up for the ungodly on the "Day of Wrath". Eternal Conscious Tormentthe notion of retributive punishment flows from original sin and what we have show earlier about Anselm’s medieval feudal views and Calvin’s retributive views of God. The Better WayThere’s a better way to look at all of this. · In the garden Humans were made in God’s image to rule with him and keep creation· The humans sinned wanting to define good and evil on their own terms· God separated them from the tree of life so that they might not live forever in their sinful state· Adam did not transfer his guilt to all of humanity but transferred mortality to all (this is what Romans 5:12 says!)· We are not born guilty but born mortal and into an environment of death and sin and because of this we become sinners when we sin. · We are born with desires and they are neutral (yetzer). We can choose the good or the evil (tov/ra)- Choose life!· The world was held captive by the Powers (D32) , Sin, and Death and Jesus came to release us from that futility of slavery and death. He didn’t need to pay off the Father but rather was on a rescue mission. · We now are to walk by the Spirit and conform ourselves to the image of the Son and the Divine nature by walking in His Tov way of Life to return to our original purpose in Eden._________________Visit www.expedition44.com for posted articles and more.If you have comments or questions please email us at: ryan@expedition44.com, matt@expedition44.com

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Romans 5 is the central Original Sin prooftext so today we’re going to dig in and look at what it says. As we mentioned in our first episode Augustine used Romans 5:12 as the cornerstone text for his doctrine of concupiscence, original sin, and infant depravity. First we need to set the context of Romans before we exegete the text.

Context of Romans

Romans is a pastoral (Shepherding) letter that does contain theology. The theology in the letter is to service Paul’s purpose in the Roman church (Lived theology and a lived gospel).

Summary and connections to Original Sin in Romans 1-4

As we have seen the narrative is that Jesus is the truly faithful Human and Jew. Because of his faithfulness and our faith in him we are reconciled to God and to our vocation as Imagers. (All have sinned and missed that Mark).

· There are a lot of connections and allusions to Adam and the image of God but it never says anything about transferred guilt but Romans 1 actually shows how God’s wrath (“handing over”) leads to death just like in Eden.

· Romans 2 says that pagan gentiles can do the things of the Law instinctively though they do not have it. This goes against total depravity.

· All HAVE sinned (become sinners) they are not born sinners. But a better way to take this is that both Jews and Gentiles have gone off course from God’s original plan in the garden.

· All of these arguments are to show how Jews and Gentiles are on an equal plain and need to come to unity in Jesus to truly live out the kingdom in their church.

Romans 5:12-21

All of Romans 5:12-21 is a contrast of 2 ways- Adam or Jesus… the way of life or the way of death:

o We saw that the thing Adam brought was death through his sin

o We do not inherit Adam’s sin but we are born into mortality

o We become sinners when we sin and Adam introduced these systems of sin into the world by our expulsion from Eden

o Sin and Death are seen as Powers that enslave us. We all need saving from death and from sin

o Jesus defeats these Powers as the 2nd Adam and brings life.

o The entire narrative of Romans up to Romans 5 is about “glory”- the image of God. The purpose of this life is for the purpose of being conformed to his image (Romans 8)

o We can walk this way through the life of the Spirit

Original sin?

o Where is original sin and total depravity here? It is completely absent!

o The only way you can get there is through reading Romans out of context.

o We see that death is the focus and the thing that needs to be dealt with in order to get to the restoration of glory!

Original Context:

o The pastoral context of Romans is not just about some abstract theologies of original sin and total depravity, or a road to individual salvation (Romans road).

o Paul exhorting the Roman house churches to live out the way of Jesus in unity instead of the divisions of the Weak and the Strong. He wants them to be conformed into Christ’s image and live out the gospel under Jesus’ kingship- GLORY and GLORIFICATION.

o This message is also for us today- Choose the Life and Way of Christ and live in it (the Truth)!

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Today Dr. Will Ryan and Dr. Matt consider the incarnation of Jesus and the ramifications regarding Original Sin.

We want to give a Shout out to Warren McGrew of Idol Killer and Will and Brian of The Church Split for their series’ on Original sin and for helping us articulate some of the content in this episode.

• The immaculate conception of Mary is a late dogma created to prop up original sin. But not only this a “preservative redemption” is also needed for Mary to remain sinless• The Virgin birth in both Protestant and Catholic circles is used incorrectly to promote the doctrine of Original Sin. o For Catholics it deals with the issue of concupiscence o For Protestants it actually does nothing as Mary was born of human parents and still would transmit Original Sino We affirm the virgin birth but in Isaiah 7 it is called a sign pointing to the miracle of the messiah and has nothing to do with original sin. • The way Protestants try to get around this is the hypostatic union, which we also affirm, but Protestants use it incorrectly to support this Doctrine. • 3 points of the incarnation:o Jesus came in flesh- he was fully human like us (yet fully God). He experienced what we do.o Jesus had no sin in him (he wasn’t born with it)o And Jesus never sinned• Thus, no Original sin if Jesus assumed exactly what we are and partook of the same nature yet did not sin.• If Original Sin is true and Jesus was spared it through the immaculate conception then Jesus was not like us in every way and cannot sympathize with our weaknesses and Hebrews 4:15 is a lie and Jesus is an unfit High Priest. o This is what the Doctrine of Original Sin gets us into. Conclusion/ The Better WayJesus was fully God and Fully Man. He assumed all that we are so that he could make us all that he is and heal us. The Incarnationo We saw that Jesus came in the flesh just like us (but also fully God)o We saw that there was no sin in Jesus (no original sin)o We saw that Jesus did not sinWe also looked at Mary and all the gymnastics that needed to happen with her to hold up this unbiblical doctrine. We looked at how Calvinists have no foundation to stand on with Original sin in the Virgin Birth (we affirm it!), the Hypostatic Union (in which they downplay Jesus’ humanity), and they come dangerously close to many Gnostic heresies. The Better WayAs humans it is comforting to know that Jesus went through all that we did and was still sinless. He has redeemed us and comes beside us to conform us into his image. So rather than focusing on the negative theology of Augustinianism and Calvinism look at the beauty that is in Jesus becoming just like us in every way to heal us and make us whole!_________Visit www.expedition44.com for posted articles and more.If you have comments or questions please email us at: ryan@expedition44.com, matt@expedition44.com

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Today we are going to look at 2 main things: 1) Does the Bible say sin is transferable or inheritable? And 2) What does the Bible say about the state of infants and children (are they doomed from the womb?). Do they inherit Adam’s guilt.

Does the Bible say Sin and Guilt are Transferable/Inheritable?

Deut 1:39

Sons punished for a Father’s sin?

Ezekiel 18:19-23

Deut 24:16

2 Kings 14:6

Exodus 32

John 9:1-3

Exodus 34:6-7

What about the nature of Infants and Children?

As we said in the first episode of this series; the Reformers who inherited their doctrine from Augustine believed in the depravity of infants and their damnation from birth without baptism to wash off Original Sin.

Johnathan Edwards (famous Reformed Puritan) sums up their beliefs saying:

“It is most just, exceedingly just, that God should take the soul of a new-born infant and cast it into eternal torments [due to Adam’s sin]”

Isaiah 7:14-15

Psalms 22:9-10

Jeremiah and Innocent Babies

Jer 19:4-6, 7:30-33, and 32:32-38 basically say the same thing: The burning of INNOCENT babies never entered God’s mind.

Notice: Babies are declared innocent (not sinful) by God. They are not born guilty of Original Sin but become sinners when they sin and can be held accountable for it. This has major ramifications on the abortion debate, as we mentioned in the first episode. If babies are born in Original Sin then why advocate for human life? They are born under the hatred and wrath of God anyways!

Infant Depravity Proof texts

Psalm 58:3

Go astray means they weren’t already astray at birth. It was something they had to leave to become astray. They become this way “FROM” (or after) birth. Not IN birth.

Psalm 51:5

What is the context of the psalm? David’s sin with Bathsheba. David is putting his sin with Bathsheba in parallel with his mother’s sin in his conception. He is not talking about infant depravity.

What about Job?

Job 15:14-16; Job 25:4-6; Job 14:4

Two of these are the false words of Job’s friends (See Job 42:7-9) and the 3rd is about ritual uncleanness and not about the nature of man.

Jesus and the Children

Matt 18:3-6

Mark 10:13-16

Children are equated with innocence, purity, and trust. They are the example of the Kingdom.

Conclusion/The Better Way

Inherited Guilt

o We saw that the Bible says that sins cannot be transferred.

o Each will be accountable for their own sins

o Thus when Original Sin says we inherit Adam’s guilt it goes against God’s Law and all of the scriptures

Infant Depravity

As we can see in scripture babies and children are innocent before the Lord. God does not hold them accountable until they can truly know good from evil.

o Some call this the age of accountability or as the Jews call it Bar mizpah (becoming a son of the commandments- age 13)

o We are born with desires and we must learn how to act upon them because they can be used for good or evil.

o We are not born doomed from the womb or as sinners but rather become sinners when we sin knowingly.

Jesus invites us into the kingdom to become innocent like children and renewed into the state we were at the beginning in order to bear his name in this world.

The Take Aways

o We need to be formed in Christlikeness from our youth

o God has placed life in front of us and we must choose it

o He guides us by the Spirit to be able to walk in this way

o The discipleship of children is so important!

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Genesis 2-3

In Genesis we see Adam and Eve as the first priests in Eden with the vocation to image God. God gives them one command- to not eat of the tree of the knowledge of Good and Evil. Notice it is the tree of the KNOWLEDGE of GOOD and EVIL. It is knowledge and not just of evil.

Some things to notice:

· The things cursed are the Nahash and the ground. Adam and Eve are not.

· God promises that the Seed of the Woman (Jesus) will crush the serpent (a foreshadow of the major picture of atonement)

· We see that pain will increase in child bearing and it will be there will be thorns and thistles making cultivation harder.

· There will be inequality and “lording over” that will happen due to eating of the tree between the man and woman. (This is not God’s ideal but the result of the fall)

· Notice what God says: “they have become like us”… Totally depraved??? No! Knowing Good and Evil. Adam and Eve have knowledge but not maturity.

· God mercifully separates them from the Tree of Life so that they will not live in this way forever.

· Death comes into this world (This is what Romans 5 says!)

· The logic here is also that God is life and separation from him = death. Eternal life is partaking in God’s life.

The Jewish View (The Yetzer)

When you have the knowledge of something you can have the desire for it. This is where the Jews get the view of the Yetzer (desire). The Calvinist view is that all human desires and actions are evil. But was this what we saw in the Genesis account? All we saw was that they has the KNOWLEDGE of the good and evil and thus could act upon either.

Yetzer Ha Tov (Good desire) and Yetzer Ha Ra (Evil desire)

The Jewish view is that the eating of the tree awakened the two desires in mankind and we much choose which we entertain.

Yetzer: God given drives, desires, and appetites . The Yetzer itself is neutral and it is God given

OT-Yetzer

Gen 4:6-7

Isaiah 26:3

1 Chron 28:9

Gen 6:5 (cf. Gen 8:21)

NT-Epithumia

Mark 4:19

John 8:44

Luke 22:15

James 1:13-15

Gal 6:7-10

James 5:17

1 John 3:7-8

Ephesians 2:1-3

Augustine and Concupiscence

What in Hebrew is yetzer and in Greek is epithumia was translated as concupiscence in Latin.

As we have seen yetzer and epithumia are completely neutral in meaning in Greek and Hebrew but in Latin usually concupiscence nearly always takes on a negative meaning. Remember Augustine could not read Hebrew or Greek. And he still was dealing with a lot of Pagan presuppositions that he brought into the Bible. He introduced this new doctrine where sex is a sin and we inherit guilt through Adam and are born totally unable to act on the good desires.

Conclusion/Better View

· Throughout all of this we have seen that God given desires and ambitions are good but we can use them for evil as well when abused.

· We are not created as sinners but become sinners when we chase after evil desires (yetzer ha-ra).

· We are weak in the flesh and without the work of the Spirit in us we are prone to the yetzer ha-ra. (Matt 26:41; Rom 8:3-4)

· God says we can practice righteousness, we can sow to the Spirit, and we can rule over the sin crouching at our door. If he says it we can do it with his help!

· We are not totally depraved and unable to seek after God and exercise the yetzer ha-tov.

· Everyday we have the choice to walk out our discipleship or walk according to the world. Choose this day whom you will serve!

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Today Dr Will Ryan & Dr. Matt launch a series examining the Doctrine of Original Sin. If you’ve followed us long enough you’ve probably seen there are 2 theologies we tend to jab at quite a bit: Dispensationalism, and Calvinism/Reformed Theology, So we basically have issues with doctrines that promote fear and a distortion of God’s Character. In this series we’ll be looking at how Original Sin is not Biblical or Ancient. The first 400 years of the Church did not believe this There is zero evidence that Judaism ever believed this. Messianic Jews do not believe this. The Eastern Orthodox church along with some Protestant denominations never adopted this view. As we’ll see in this intro, Augustine was the inventor of this doctrine in the 5th century and much of it was due to his importation of his pagan background into Christianity.

Defining original sin

We do not deny that there was AN ORIGINAL SIN. What we will be referring to as “Original Sin” is the doctrine of Original Sin which teaches that because of Adam and Eve’s sin we are all born guilty before God and that we inherit their guilt from birth. Sometimes we may refer to this as Original Guilt. This is also called Augustinian Anthropology or Augustinian Original Sin

Original Sin is the building block for Total Depravity or Total Inability of Calvinism’s TUPLIP which is about the nature of man in that they are so totally depraved that they cannot even seek after God.

Augustine and Original Sin

The doctrine came into the church through Augustine of Hippo (396-440 CE) and the doctrine was originally called Concupiscence.

“Concupiscence” , according to Augustine, relates to Adam’s sin being transferred through sexual reproduction. It’s root definition is a base sexual desire. We get our word concubine from this. He believe that though this all men are born with their will, body, and mind corrupt and this is transmitted sexually. They inherited the sin through the sexual act leading to birth. Augustine could only read Latin. He tried to learn Greek but despised it due to his teacher who was very hard on him and so never learned it. He also could not read Hebrew. Augustine came to original sin by reading Romans 5:12 in a bad Latin translation.

Augustine and Pelagianism

Often the label thrown at those who disagree with Original Sin or who hold to Freedom of the Will is “Pelagian”.

Augustine developed 14 points of accusation against Pelagius. But you can look Pelagius’ writings and they completely refute the accusations.

The 14 Points of Pelagianism:

Adam was created mortal & would die whether he sinned or not
Adam’s sin harmed only Adam, not mankind
The law leads to heaven in the same way as the Gospel
Newborn infants are in the exact same state as Adam before his sin
The whole human race doesn’t die through Adam & live through Christ
Even unbaptized infants possess eternal life
The wealthy must renounce their possessions or they will not see the Kingdom of Heaven
God’s grace & help are not given for individual actions, but consist in free will, the law & teaching.
God‘s grace is given in accord with our merits & is located in the human will
Only those who are without sin can be called children of God
Forgetfulness & ignorance are not sinful since they’re not done willingly
A choice is not free if it needs God’s help
Our victory is not the result of God’s help, but free will
The soul can be as sinless as God.

“Pelagianism” is based on Augustine’s 14 claims that Pelagius actually never believed. They are a strawman, a distortion, defamation, and slander of the beliefs of an orthodox Christian in order to change orthodoxy in the church.

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We started a series on the church back in July of 2022 and a year and a half later we are wrapping It up. Today we’re going to recap where we’ve been.

The big idea is that the church is not an institution … it’s an organism (it’s organic)!

· There was equality- No clergy/laity divide

· The giftings of the entire body were active to display Jesus

· They met face to face throughout the week in relationships

7 Churches of Revelation (Nationalism and Dispensationalism)

The point of looking at these 7 churches is that it pointed out Jesus’ ideals in his Body. Much of the issues here deals with the World seeping into the church.

Leadership and Oversight

the glaring question we need to ask is “Are these offices or simply people using their god given gifts?” Positional thinking is hung up on nouns, while functional thinking stresses verbs.

The view of oversight in the NT church is about the whole body operating in their giftings and being discipled by those who are wise, mature, and have the character of Christ in them. This is what leadership and oversight looks like rather than the CEO structure that focuses on offices and hierarchy which hurts the church.

5-Fold Ministry

Ephesians 4 describes these as “ascension gifts” not “ascension offices”. This entire chapter focuses on unity in the body of Christ, not positions which divide clergy from laity.Reimagining GiftsSpiritual gifts are not about hierarchy but about building up the body of Christ. The church is a body- a mutual and co-equal body- that reflects Jesus. There is no hierarchy in giftings. These giftings don’t lead to an office, though some might lead or administrate in their gifting better than others based on maturity and humility- we should all mutually submit to each other.

Reimagining Community

· Spiritually- We need to be together in spiritual friendship gathering around the Way of Jesus, studying scripture, breaking bread, praying for each other. DEVOTED- They devoted themselves to these things.

· Physically- meeting the needs of the community, being generous and being available.

· Emotionally- This is about completeness and transformation- How is our mindset and focus? Is it singularly on Jesus or is there entanglement with the world?

· Missionally- Do we live in unity or are there offenses and divisions among us that we have swept under the rug? Division and disunity kills the mission to be lights to the world.

Reimagining Giving

The main ideals of giving in the New Covenant:

· Give Cheerfully

· Take care of fellow believers (and support the work of the Lord)· Care for the least of these

· Celebrate God (see communion and the love feast in 1 Cor 11)

Whenever the church gathers together, its guiding and functioning principal is simply to incarnate Christ (1 Cor 12:12)

The Edenic Ideal:

We always take everything back to God’s ideals. The Bible begins and ends with Eden. New Creation has broken into the present through the resurrection, so the church should be living according to God’s ideals in our communities even if the world looks completely opposite. God’s eternal purpose was to have a people in relationship with him working in equality under God’s kingship. This is God’s ideal for his church too. Each of us bringing our gifts to the altar/table and using them to image him to creation.

· The western view of leadership connected to authority, hierarchy, control, and covering has handcuffed the bride of Christ - making her ineffective for the kingdom.

· We need to get back to the servant mindset rather than the CEO leader mindset in the church

· We need more feet washing and less discussions about “who’s your covering”

· More mutual submission and less “human headship”

· More family, less institution

· More verbs, less nouns

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Dr. Will Ryan and Dr. Matt interview Dr. Scot McKnight about his newest book- Pivot: The Priorities, Practices, and Powers That Can Transform Your Church into a Tov Culture.

Order the Book here:

https://a.co/d/9R6hqSY

A practical guide to help you build a culture in your church or organization that resists abuse and cultivates goodness.
After the release of their groundbreaking book, A Church Called Tov, which recorded the stories of abuse and toxic church cultures at some of the most prominent churches in the United States, New Testament scholar and blogger for Christianity Today Scot McKnight and Laura Barringer heard from a flood of people who had experienced similar instances of abuse. After all they’ve seen and heard, they still believe it’s possible for church cultures to be transformed from toxic to tov―from oppressive to good.
In Pivot, Scot and Laura help churches to implement practices,establish priorities, and cultivate the Kingdom Gospel-centered qualities that form goodness cultures. Readers will find answers to the four most common questions people have about culture transformation:

How can I transform the culture in my church or organization to make it tov?
I believe my workplace has unhealthy values. How do I initiate change?
How do I unleash a culture of goodness in my ministry?
I’m not in a position of church leadership. What are some red flags that indicate a toxic culture, and what can I do if I see them?
The “Tov tool,” a survey to help you discern your organization’s culture and to promote spiritual conversations
A “getting to work” section at the end of each chapter with questions and next steps for application

Pivot also includes the following practical features:Transformation is never easy. But for the sake of the next generation, we must do it.

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Dr. Will Ryan and Dr. Matt talk with Steve Gregg about Biblical Israel and Dispensational Theology.

Other teachings by Steve Gregg on this topic:

Steve Gregg on The Modern State of Israel:

https://www.youtube.com/watch?v=Scz5t_D-ung&t=608s

2 Part Lecture on the Problems of Dispensationalism and Israel:

https://www.youtube.com/watch?v=rRD77lqsw4I

https://youtu.be/FXrUOtpRWB8?si=iqFgnih6LN-tcBLJ

Replacement Theology?:

https://www.youtube.com/watch?v=96JcDkZ4bvI

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Part 2 of 2 on Giving- Tithes, Offerings, and First Fruits.

History tells us that: • Tithing (10%) did not become an accepted “New Covenant Doctrine” in the church for over 700 years after the cross.• Before this in 585 the church at the Council of Macon in France, they tried to enforce tithing on its members and were unsuccessful.• It was not until the year 777 that Charlemagne allowed the church to enforce the collection of tithes. OT Recap• Before the law giving was voluntary not a commandment. This seems to be God’s ideals.o We cannot take these Pre-Law examples too far though. We don’t see that the giving was in regularity or even immediate. It was usually in response of thanks to God for something big He accomplished. • The Commands for tithing were for the children of Israel and to only be done “in the Land”• The Levitical tithe was to the Levites (the priests). Originally the whole nation were to be priests but they rejected this and God commissioned the Levites. Today we are a kingdom of priests in Christ, so we can’t exactly use this for supporting a class of religious professionals. We’ll see in the NT their possessions were at the disposal of the community when in need. • The festival tithe was money saved up for you to use 3x a year to celebrate God with the community- essentially money to take 3 vacations with Jesus. • The Storehouse tithe was about caring for the least of these. It was 10% every 3rd and 6th year in the 7-year cycle. This was for the care of the needy. • The King’s Tithe was a tax for rejecting God. The main ideals of tithing in the OT:• Caring for the Levites (caring for those ministering in the family of God)• Caring for the poor, widow, alien, and fatherless• Fellowship and celebration with GodNT Recap• The mentions of “tithing” are in the context of the children of Israel (the pharisees)• Attitude in giving is central in the NT- being a cheerful giver and not out of compulsion• Generosity is key- there is no set amount in the New Covenant• We give because God gave to us• First Fruits- all belongs to him The main ideals of giving in the OT:• Take care of fellow believers (and support the work of the Lord)• Care for the least of these• Celebrate God (see communion and the love feast in 1 Cor 11)o These are just like the OT- not commanded but still expected.

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Part 1 of 2 on Giving- Tithes, offerings, and first fruits

All the these the audience and commands on tithing are directed to specifically the children of Israel- the ones under the Mosaic Law. And directly connected to being in the Promised Land.• For the gentiles the concepts and commands in the Law are good but they are shadows of the substance which is Christ. They are signposts pointing to something greater. Next episode we’re going to look at the substance. Second, it was always produce, fruit, and animals and never money given to the Lord. Money was always exchanged for an animal, produce, drink, etc, if the trip to the temple was too far to haul your offering. It was not give in the place of these things in the 3 tithes.If we want to take this in context we need to see a few things:• Before the law giving was voluntary not a commandment. This seems to be God’s ideals.o We cannot take these Pre-Law examples too far though. We don’t see that the giving was in regularity or even immediate. It was usually in response of thanks to God for something big He accomplished. • The Levitical tithe was to the Levites (the priests). Originally the whole nation were to be priests but they rejected this and God commissioned the Levites. Today we are a kingdom of priests in Christ, so we can’t exactly use this for supporting a class of religious professionals. We’ll see in the NT their possessions were at the disposal of the community when in need. The Levites would also tithe to the Priests who would tithe to God. So, God actually got 1% of the whole Levitical Tithe. • The festival tithe was saved up for you to use 3x a year to celebrate God with the community- essentially to take 3 vacations with Jesus. • The Storehouse tithe was about caring for the least of these. It was 10% every 3rd and 6th year in the 7-year cycle. This was for the care of the needy. • The King’s Tithe was a tax for rejecting God. The main ideals of tithing:• Caring for the Levites (caring for those ministering in the family of God)• Caring for the poor, widow, alien, and fatherless• Fellowship and celebration with God

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Reimagining Community

Acts 2:42-47

Communion Frank Viola (Pagan Christianity):The Lord’s Supper, when separated from its proper context of a full meal, turns into a strange, pagan-like rite. The Supper has become an empty ritual officiated by a clergyman, rather than a shared-life experience enjoyed by the church. It has become a morbid religious exercise, rather than a joyous festival— stale individualistic ceremony, rather than a meaningful corporate event. As one scholar put it, “It is not in doubt that the Lord’s Supper began as a family meal or a meal of friends in a private house . . . the Lord’s Supper moved from being a real meal into being a symbolic meal . . . the Lord’s Supper moved from bare simplicity to elaborate splendor . . . the celebration of the Lord’s Supper moved from being a lay function to a priestly function. In the New Testament itself, there is no indication that it was the special privilege or duty of anyone to lead the worshipping fellowship in the Lord’s Supper.” When Israel had departed from God’s original thought, the prophet cried: “Thus says the LORD, ‘Stand by the ways and see and ask for the ancient paths, where the good way is, and walk in it; and you will find rest for your souls’” (Jeremiah 6:16, NASB). In the same way, can we shun the vain traditions of men and return to the ancient paths . . . those holy traditions that were given to us by Jesus Christ and His apostles? In the early church this was called the love (agape) feast. It was a full meal and not a thimble of juice and a cracker. What would that look like today? Communion was a celebration and not a somber event. What would that look like today in our churches? (Yes, there is a remembrance aspect of the crucifixion but the concentration is on the victory not the torture) Communion emphasized unity. What if we make peace and reconcile before partaking in the meal? Actually, to not do so is defiling the meal. Who do we need to reconcile with in our church family? Communion is also about equality- there should be no seating arrangements (hierarchy and status). This also defiles the meal. What can we do to bring more equality to our community? Communion is also about meeting needs. How can we make the Lord’s table about serving each other?For questions and comments please email us at ryan@expedition44.com or matt@expedition44.com

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During our 5-fold episodes we never really gave a history of the 5-fold office thinking so we’ll begin with that today and recap those 4 episodes before we look at the other gifts and how we should look at the church as a body of many gifts working together and not a hierarchical system with 5 gifts on the top. X44 Article written last March:Most of the Pentecostal world believes in the 5 fold ministry, and as I don’t disagree with most anything said or taught about the 5 fold gifts specifically, I can also see how this term has become controversial and often thought of as divisive within the body of Christ towards the other gifts. I also Theologically cringe any time a doctrine or movement seems to be derived in large part by a singular text. (In this way the use of Ephesians to frame the 5 fold ministry as a doctrine has often been claimed as a “proof text.”)

One of the first things to consider is that Paul gave us two other lists elsewhere in his epistles. The lists vary from this one significantly. This list in Ephesians wasn’t intended to be a doctrinal model; if it was the NT or Paul sure didn’t do a very good job of articulating that. If the intention was to present the list as a model of hierarchy in the church, I would think it would have been presented much differently. In other words, the laws of hermeneutics simply don’t allow a scholar reader to interpret this way. To my point, 1 Corinthians 12 would speak to an 8 fold ministry where the order is different. In the same way Romans 12 presents yet another list. This Seven Fold list moves leadership to the very bottom, just ahead of showing mercy, and it moves service, teaching and encouragement to the top. It takes some theological gymnastics to make a doctrine out of the list in Ephesians. We will get into this a bit more in depth later in the film.

OVERVIEW• 5-fold gifts and the other lists (7 and 8-fold?) are not about hierarchy but about building up the body of Christ. • The church is a body- a mutual and co-equal body- that reflects Jesus. There is no hierarchy in giftings. • These giftings don’t lead to an office though some might lead or administrate in their gifting better than others based on maturity and humility- we should all mutually submit to each other. • Faith, Hope, and Love are the foundation for exercising our gifts. It should all be done in edification and grace towards each other. Be incarnational!• There should be a recognition and celebration of people’s gifts- especially the behind the scenes and “on the street” type that aren’t in front of people. • Order- we need to use our gift in an order. It is not about self-elevation but about building up the body. o Serving Christ is the purpose in the gathering. When the gifts are displayed people are built up, Christ is displayed and glorified, and the church is discipled. • Identify your gift and use it- the body of Christ is counting on you and suffers when you don’t.For questions and comments please email us at ryan@expedition44.com or matt@expedition44.com.

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Dr. Will Ryan and Dr. Matt interview Dr. Matthew Bates about his new book "Why the Gospel". They cover topics such as malformed gospels, easy-believism, glory, the "nones", and a better way to discipleship.

Matthew W. Bates (Ph.D., Notre Dame) is Professor of Theology at Quincy University in Quincy, Illinois. Bates is a Protestant who enjoys the challenge of teaching in a Catholic context. Bates’s research interests include the Apostle Paul, Jesus, soteriology, early Christology, the Trinity, the use of the Old Testament in the New, theological interpretation of Scripture, and Justin Martyr. He enjoys hiking, baseball, and chasing around his seven children.He is a co-founded and co-hosts the popular OnScript podcast. His books include Gospel Allegiance (Brazos, 2019) the award-winning Salvation by Allegiance Alone (Baker Academic, 2017), The Birth of the Trinity (Oxford University Press, 2015), and The Hermeneutics of the Apostolic Proclamation (Baylor University Press, 2012).

https://matthewwbates.com

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Dr. Will Ryan and Dr. Matt talk with Brian Zahnd about his story of transformation and leading a church through theological changes. We also cover topics such as deconstruction, ecumenicalism, and the future of the church.

https://brianzahnd.com https://wolc.com

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Doc Ryan & Dr. Matt with Expedition 44 discuss the “5-fold gift” of the shepherd-teacher.

At the end of this episode we were joined by Dr. Steve Cassell and Pastor Ryan Smith of Beloved church to talk about how they live out this gifting in their community

Shepherding/Teaching o Cares for and develops the people of God by leading, nurturing, protecting, and discipling them o The teaching aspect clarifies the mind and will of God as found in the Bible so that people can gain wisdom and understanding in following Jesus as a disciple.

Focus/Tasks o Cultivate a loving and spiritually mature network of relationships and community o Discern o Guide o Help the faith community to explore and seek to understand the mind of God o Disciple

Impact when Shepherding is a monopolized gift o Closed, non-missional community o Co-dependency between the church and pastor (hierarchy/CEO mentality- messiah complex) o Don’t rock the boat approach to organization o Too passive and insider focused

Impact when Teaching is a monopolized gift o Theological dogmatism o Christian Gnosticism (saved by knowledge) o Bible and Theology replaces the Holy Spirit o Control through ideas (Pharisaism- is it lawful?)

Summary o Jesus is the Shepherd. Pastor is not an office or position in the Bible but a function o The chief task of the shepherds/teachers was to help the church in times of personal crisis (shepherding) and to enlighten and cultivate the church’s spiritual life by revealing Christ through the exposition of Scripture (teaching). o One must learn before they teach o Those who function in shepherding are to be mature believers (“elders”). o Teaching and shepherding are gifts for the unity and building up of the body to reflect Jesus Christ. o Shepherding is about service and discipleship and not rule or authority.

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Dr. Ryan and Dr. Matt discuss Matt's doctoral studies journey and the dissertation process at Covenant Theological Seminary for THD and PHD degrees.

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Note: We are testing out some new equipment in this episode so please forgive some of the audio and video issue at the beginning. The audio clears up around 28:00. Thanks!

Dr. Will Ryan and Dr. Matt are joined by their friend Sam D'Alie, a CTS student, in this episode to talk about evangelism in the 5 fold giftings.

Eph 4:11-13

Recap • These are functions and not offices. They are gifts not “roles” • The scope of this text is about the equipping of the body. It is zoomed in on gifts that equip but not elevating them over others. • Everyone has an aspect of all these gifts within them but most are strong in one of these areas. • The goal is for the body of Christ to be whole and mature, to be united in faith, and full of the knowledge of God. • This entire chapter focuses on unity in the body of Christ.

The gift of evangelism. • The evangelical church gets this one right in some respects. They don’t see it as an office where some see other parts of the 5-fold as an office (pastor and teacher, sometimes apostle). Why do we pick and choose which are offices and which are not here? In reality they are all giftings. • Also all are plural in the text, so we should have many operating in all of these in every church body. The evangelical church gets this right in that it expresses that the church at large should evangelize… yet it wants a single senior pastor.

What is an evangelist? o Essentially the recruiter, carrier, and communicator/storytellers of the gospel message (Jesus is king) o The truth teller to unbelievers o They call for a response to Jesus’ kingship

Their focus/core tasks o Concern for those outside the kingdom o Making clear the offer to come into the kingdom so people can respond in allegiance o Recruit for the cause/“brand ambassadors” for the kingdom

Impact on the body when Evangelism is “the main thing” (monopolization and imbalance) o When the gift of evangelism is the central thing in the church there tends to be a narrow vision o Lack of communal heath with the focus on the outside rather than care on the inside of the church o Narrow perspective of faith (lack of discipleship- AKA simple gospel views)

Overview o The great commission connects preaching the gospel (evangelism) with the necessity of discipleship- we can’t divorce the two. The 4 American gospel we looked at all divorce evangelism and discipleship but they are 2 sides of the same coin. o OT Evangelism was communal (if there even was evangelism to the nations)- the community evangelizes by their life together that reflects Jesus. This was mainly evangelism/discipleship of each other. We don’t see evangelists sent out to the nations in the OT but rather that the nations would flow into Zion by their “light”. o NT Evangelism always resulted in community and discipleship as well. Jesus called people to “follow him”. The Apostles planted churches and formed Jesus cultures for the evangelist to invite people into and experience the life of Jesus. What is being offered in the NT is not an “eternal destination” but a community around Jesus. o “Conversion” doesn’t result from saying a prayer but that could be the start. It is costly according to Jesus. Not some simple statement but a pledge of allegiance to a way of life that could lead to your martyrdom. Most evangelism today leaves people still connected to the ways and systems of the world and makes it “easy” by front loading benefits and downplaying the commitment to the cross and the way of Jesus. o Evangelize through relationship- who will you invite to your table/community?

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Dr. Will Ryan and Dr. Matt Mouzakis interview Dr. Carmen Imes on her new book Being God's Image: Why Creation Still Matters.

Follow Dr. Imes: https://www.youtube.com/@CarmenJoyImesPhD/videos

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Matt Mouzakis and Pastor Matthew Stevenson (Lakeview Assembly of God) talk about the topic of women in ministry. "The Matts" address some of the hot topic passages in the NT in Paul and Peter's Epistles in order to equip pastors on how to exegetically respond to the topic of women in ministry in the AG (Assemblies of God). Check out Lakeview Assembly at https://www.lvahs.org/

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Foretelling or Forthtelling?

Foretelling

· This is the common wester view of prophecy. It’s usually about predicting the future. It’s all about telling future events.

o Even when dealing with future events, often it was about what would happen if Israel didn’t turn back to God. Much of forthtelling conditional.

· When we examine the prophetic writings in scripture we see that the vast majority of all prophecy is directed at the present and not at the future… It’s not foretelling- it’s forthtelling

o Obviously there’s some foretelling in the prophets of the future- Of Jesus

o How much of prophetic ministry today is about the future if Jesus has come?

Forthtelling (Or exhortation)

· This is simply speaking forth God’s word and encouraging others to follow it.

· This is different from teaching/preaching as it is revelation from God into present situations. It is not exposition of the scripture but the exhortation should never contradict scripture. In the OT the prophets were mainly covenant enforcers rather than ones who looked into a crystal ball and saw the future (divination?)

· The main point of OT prophecy was about calling God’s people back into covenant faithfulness and the same is true for those today who have the gift of prophecy. Revelation 19:10b- For the testimony of Jesus is the spirit of prophecy.

· The spirit of prophecy today should be about bring the church back into the way of Jesus and reflect his testimony as the faithful witness- PROPHECY ALWAYS POINTS TO JESUS

Prophetic ministry in the OT

The main things the OT prophets were concerned with was righteousness and justice in their forthtelling. Right relationships with God and others with is both about the moral, spiritual, and social aspects of life. They were covenant enforcers and the covenant framed the social and spiritual life of the community. Prophetic ministry in the NTJohn the baptist was not only calling for righteousness and holiness but he’s calling people to justice. This is reminiscent of the OT prophets. He’s preparing the hearts and lives of the people for Jesus.

Philip’s Daughters

In Acts 21:8-9 we see that Philip the evangelist (one of the 7 deacons from Acts 6) had 4 unmarried daughters who were prophetess’.

Agabus

Acts 11:28-30 and 21:10-11

He was one who listened to God’s voice through the Holy Spirit. Did Agabus get the prophecy right? Later in Acts 21 Paul is at the temple and the Jews start a mob against him and try to kill him. The Romans step in to break it up and arrest Paul. So, Agabus was technically wrong in the details but right in the results.

Prophecy in Corinth

1 Cor 14:1-5, 29-33

Jesus as Prophet

· Jesus come to break the power of sin and the devil but also to render justice and righteousness. See Luke 4:14-20 when he kicks off his ministry and defines his kingdom in the way Isaiah did above with justice for the powerless.

o Mary prophecies of Jesus bringing down thrones and exalting the humble

· Moses was considered a prophet and similarly Jesus delivers the kingdom charter on a mountain (Sermon on the mount) as the way to walk as God’s people.

· Jesus did speak truth to power (in love), he cared about righteousness and justice in the community and called us through example to live in covenant faithfulness to the Father.

· Jesus suffered and was martyredSummary

· Prophets exhort God’s people into Covenant faithfulness (covenant enforcers)

· They listen to God’s voice and communicate it to the people

· They are concerned with justice, righteousness, and holiness

· They often suffer for challenging the status quo.

· They need to be careful about being a jerk or overly offensive and much of their message is corrective. (often need to watch their tone and make sure to walk in love)

· Most of all they are concerned with God’s heart and lovingly bringing the community into those things.

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James 5

James 5:1-6

James begins with a scathing reprimand against the rich in his congregation for trusting in their possessions. James continues his message to the rich from chapter 4 and tells them to weep and wail over their riches.

“in these last days you have stored up your treasure”

Last days was a common way to talk about the time after Jesus rose from the dead. (Acts 2:17; 2 Tim. 3:1; Heb. 1:2; 2 Pet. 3:3; 1 John 2:18; Jude 18 all use “last days” to talk about their present day.)

Workers and wages

The law of Moses forbade withholding wages, even overnight; if the injured worker cried out to God, God would avenge him (Deut 24:14–15; cf., e.g., Lev 19:13; Prov 11:24; Jer 22:13; Mal 3:5). The rich have fattened hearts for the day of slaughterThe picture here is of the rich being fattened like cattle for the day of their own slaughter (cf., e.g., Jer 12:3; Amos 4:1–3); similar imagery appears in parts of the early apocalyptic work 1 Enoch (94:7–11; 96:8; 99:6). As often in the Old Testament (Amos 6:4–7), the sin in verse 5 is not exploitation per se (as in v. 4) but a lavish lifestyle while others go hungry or in need.James is saying that it is not the workers who are against the rich, but God himself is. They have lived in luxury while the poor starve from not being paid and God is pissed.

James 5:7-12

James returns to his opening argument about trials and addressed the poor telling them to have perseverance.James is telling the poor to leave vengeance to the Lord. This is part of wisdom and found throughout the psalms and proverbs as well as Paul in Romans 12:19-21

Prophets and Job

The prophets often suffered for doing what God called them to do. God is calling them to be patient and allow Him to repay. The whole structure of the book of Job was probably meant to encourage Israel after the exile; although God’s justice seemed far away and they were mocked by the nations, God would ultimately vindicate them and end their captivity. Again, James is telling the audience to rest in God’s Character (v11)- The Lord who is full of compassion and Mercy (Ex 34:6-7)

Oaths

It is obvious that James is quoting Jesus in Matthew 5:33-37 here in verse 12. Many commentators bring up the zealot oath when commenting on this verse in James. Craig Blomberg says: “Oaths can force us into behavior that does not glorify God.” James 5:13-20James’ call to nonresistance doesn’t mean he’s calling the church to pretend that these things don’t matter. God is a God of justice. James calls his church to fight…. In prayer and in care for one another.

Confession and prayer

Protestants get a little worried about confession. But here James commands it. We are called to confess to each other (not to a priest necessarily). We have the tendency to make this just a thing between us and God. The emphasis here is on community. Confess to each other, pray for each other. Vulnerability and accountability is so important in our growth as disciples. The Body of Christ is need to grow up into the fullness of Christ in each one of us. Confession also brings restoration between factions in the Body

Conclusions:

James warns about putting trust in the things of this world such as riches. Even more he warns against the neglect of the needy. When we are in trials we are to count it joy and have endurance. In this endurance we are to take on the mind of Christ and leave revenge to the Lord. He will bring justice. It is not our job to use violent resistance.Instead, we are to resist through prayer and confession. This will bring unity to the Body of Christ and form us into the people we are called to be. Prayer also opens us up to the power of God so that we can be used to bring healing and restoration to others.

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James 4

James 4:1-12 is an extension of James 3:13-18. James is addressing the zealot and revolutionary mindset in the church which is framed as wisdom from below which is worldly, demonic, and natural (fleshly). Rather than the wisdom from above which is about peacemaking.

Friendship with the world (v1-5)

Fighting vs. peacemaking The point is that God will not share his people with the world. He expect them also to be faithful and not adulterous with the world systems. Going after the things of the world is to worship another godThe solution:

Prayer and humility (v6-10)

Humility was a central characteristic of Jesus- not pride or power seeking. It was power under and not over. The zealot mindset was rooted in pride thinking it was God’s will yet it looked nothing like Jesus and the way of humility. Prayer forms us a seems to be the way that we overcome thisPrayer is more than asking God for things. James says to ask with God’s motives in mind. He also says to draw near. Prayer also resists the evil one (Lord’s prayer) …Prayer does all of this. It aligns us with God and his heart. It helps detach us from the world.

Disunity and Judgement (v11-12)

James now turns in 11-12 to addressing violent speech. He just dealt with motivations and actions and now goes to speech rooted in the heart.

Prov 6:16-19 Disunity in the church is proof we are more like the world than like Jesus

James 4:13-17

Those tending towards the zealot mindset were likely those being oppressed (the poor). Now James turn more towards the rich but still riffing on the topic of wisdom from above vs. the world. He’s specifically targeting materialism and individualism and how it leads to putting trust in ourselves and not in God. Likewise, making our own plans rather than seeking God’s path.

Conclusions:

This section is an expansion of the contrast of the Wisdom of God vs. the wisdom of the world.

· The world’s wisdom is self-seeking, God’s wisdom is focused on others and rooted in God’s character

· The world seeks power over others, God’s way is power under (power through serving)

· The world’s way is pride, God’s way is humility

· The world trusts in its possessions and selfish ambition, those who trust in God seek His provision and plan.

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James 3 connects to the theme of wisdom in James 1:5-8 of seeking wisdom and not being double minded, James 1:19 speaking of wisdom as being slow to speak, and the expansion of it in James 1:26 where James talks about the tongue and the one who does not bridle it having worthless religion because his heart is deceived.

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https://www.nokingbutchristnetwork.com

The network of Christian media makers proclaiming that there is no king but Christ Jesus. A hub of content to help you draw closer to Him through exploring what it is to proclaim Jesus alone as king over your life.

The Bad Roman

https://www.youtube.com/@thebadroman9938

https://www.thebadroman.com

https://open.spotify.com/show/7cTGH924R62n6pheR9Nesd?si=4946e2f26595496d

Rival Nations

https://www.rivalnations.org

Expedition 44

https://expedition44.com

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James expands on James 1:9-11 here and deals with the sin of favoritism.

 Favoritism (prosopolempsia) literally means to “lift up face” or to “receive face”. It describes the basis of receiving someone based on external appearance.

 It’s also interesting to note that 2:1 is the last time we see Jesus mentioned in this epistle.

 The big idea here is that our faith leads us to not treat certain people better than others. In the rest of this chapter James will get at faith and actions of love being 2 sides of the same coin.

Conclusions- Paul vs. James…

o It has been argued that James and Paul are talking about 2 different points of faith. Paul is talking about entrance into a community (who’s in and who’s out) and James is talking about who’s already in and how to live your faith. Faith results in action.

o If this is so Paul is saying trust is what puts you in but once you are “in” you need to walk the journey by embodying Christ’s faithfulness (James’ POV). Trust is just the starting line.

o James and Paul both seem to be against easy-believism. The analogy of a marriage or a friendship (James 2:23) is fitting… If I simply believe I am married or someone’s friend and that as far as it goes, simply affirming that fact- what happens? If I am married or a friend I will invest in the relationship and live according to that.

o “Works” in James are work of love (The Royal Law), “Works” in Paul are works of Torah that marked someone out as Jewish.

o James and Paul both affirm actions that flow out of faith (faithfulness)… true faith results in action. See the end of Galatian and the fruit of the Spirit, See Romans 12 and the actions and mindset that come along with being a living sacrifice, See all that we covered in James today.

o James and Paul might be talking about different situations but they agree that you are saved by faith and works that working together in love. True faith fulfills the Royal Law.

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James 1 3 main points of the letter which fall under the Law of liberty/Royal Law

· How to face trials (and their purpose)

· Wisdom from above (not the World)

· Love for brothers and sisters (speak in love, care for the poor, no favoritism or hierarchy)

1:2-4

Joy

Purpose of trials

Perfection. This is not moral perfection (watch our perfection episode). This is about wholeness. The word here is teleios- the goal. In a sacrificial context it’s something fit to offer to God.

Completeness. Becoming fit for service in humility.

Lacking Nothing. If we meet our testing in the right way, if day by day we develop this unswerving constancy, day by day we will live more victoriously and reach nearer to Jesus Christ himself.

1:5-8

Proverbs 9:10- The fear of the Lord is the beginning of wisdom.

What is wisdom? Wisdom from a biblical perspective begins with following the God who has now revealed himself in Jesus Christ

James bases the request for wisdom in God’s character… “who gives to all generously and without reproach”

Luke 11:11-13

This has more to do with doubting God’s character than with doubting that God will answer them. Wisdom comes from knowing God’s nature Ex 34:6-7

James describes this person as double minded or double souled. There is a civil war going on inside.

1:9-11

The upside-down kingdom

In Jesus’ teaching, Matthew and Luke’s versions of the first beatitude (Mt 5:3, Lk 6:20) combine to show that the “poor” who are blessed are both the economically marginalized and those who trust in God as their only hope.

The rich person must look beyond his wealth. The rich in scripture are often linked to those who trust in themselves or their possession rather than God for their deliverance. Wealth also came with social honor and status in the Roman world. James is cutting down the notion of hierarchy in the church based on a status.

James draws on Isaiah 40:6-8 to point out that his money and possession are temporary and will fade away.

1:12-18

Blessed Verses 13-15 talk about how a trial or test can turn into a temptation when faced without joy and wisdom James talks about the life cycle of sin. In V16 James says do not be deceived. Again, James is basing everything on God’s character because he continues in 17-18 to show that God is only good and the giver of good gifts. V18 connects our new birth to Wisdom (the word of truth) who is Jesus and our purpose in Him. 1:19-26 James returns to the topic of wisdom from above vs. worldly wisdom and applies to the love of neighbor in verses 19-27. There are 3 parts to this section: 19-21, 22-25, and 26. V19 introduces the section about being quick to hear, slow to speak, slow to anger. 20-21 expounds on slow to anger, 22-25 is about being quick to hear, 26 is about being slow to speak. The perfect Law of liberty (James 2:8) James speaks about the necessity of orthopraxy (correct action) this is based in orthodoxy (correct belief). If one only has orthodoxy this is worthless religion. 1:27 James contrasts V27 with V26 and describes what pure religion (devotion and worship) looks like. James lists 2 things of what pure religion is: visiting orphans/widows and remaining unstained by the world. James clarifies that social justice is very important but not by itself sufficient for “true religion”. The second crucial aspect is to keep yourself unstained by the world. World (kosmos) is used 3 other times in James (2:5; 3:6; 4:4) and each time it is talking about the fallen world systems. These 2 tasks must be held in balance- serving the needy and personal/communal purity.

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James Intro (1:1)The Epistle of James has had a controversial history. It had a hard fight to get into the cannon of scripture especially in the west. · The Latin speaking church fathers never mention it until the 4th century· James is absent from the Muratorian Canon (170 AD), which was the first list of NT books we have in the West· James seemed to be a late addition in the Western Christian churchThe Greeks in the East accepted James early. · Origen was the first to quote it in the 200s and attributes it to James brother of Jesus · Eusebius accepted James in his list of writings but notes that he was aware that other did not. · Athanasius in his famous Eastern list on the Canon (which includes our exact list of NT writings) included James without question and since them it has not been questioned until the reformation. · Luther called James an “epistle of straw” and wanted it, along with Hebrews, Jude, and Revelation, removed from his Canon. He claimed, “it contains nothing of the gospel”.Why is James’ canonicity controversial?· James only mentions Jesus twice in the letter (James 1:1, 2:1)· Some have thought that James’ view of justification to be at odds or contradiction with Paul· An emphasis on action (doing) rather than mental ascent (knowing/believing). This makes trouble in reformed theology. James 1:1a Author and DateThe Early Church credit the letter to James Jesus’ brother. Origen and Eusebius identify him as the author and as the bishop of Jerusalem. Eusebius and Josephus both report him as a martyr for the gospel. He was stoned to death around 62 AD. Many scholars date it to 62 AD shortly before his death. BondservantAbsolute obedience, absolute humility, absolute loyalty- All in discipleshipAudienceJames 1:1b The twelve tribes in the Diaspora has a few equally valid possible meanings.· The Diaspora was a common term for the 10 northern tribes (Israel) scattered by Assyria during the exile. But James writes to 12 tribes. · This could be Jews outside of Jerusalem. Though there were many messianic Jews at this time, this view is unlikely that this is strictly Jewish. · This could mean Christian- Jews outside of Palestine. Following the persecution of Stephen, the church spread out. This could be combining both the Jews of the southern tribes that returned to Israel and the norther tribes scattered in Asia Minor and beyond. · The phrase could have a 3rd meaning - To the Christians- the Christian Church was the true Israel. At the end of Galatians, Paul sends his blessing to the Israel of God (Galatians 6:16). Peter calls Jews and gentiles in 1 Peter Exiles. Paul calls Jews and Gentiles the one new man and inheritors of the promises (Eph 1 & 2). This notion comes through Jesus being the fulfillment of Israel and the true Jew and all those on Him are considered to be Jews. o James could be using this to address Christian Jews and Gentiles as “all Israel” in the Diaspora throughout the world. Circumstance and ThemesJames seems to be giving an exhortation to congregations outside of Jerusalem. Remember our apostle episode where we talked about the Jerusalem model of churches being planted though persecution and spreading. These are likely people who had been part of Body life with James in the past. · James is encouraging these Christians thought trials but he is also correcting behavior· James 1:2-12 outlines the main points of the lettero How trials lead to completeness (1:2-4)o Seek Wisdom from Above and not from the World (1:5-8)o Favoritism and social status (wealth) have no place in the Upside-down Kingdom (1:9-11)· James 1:13-27 takes the same 3 issue and gets more specifico The blame God for your trials and temptations (1:13-18)o True Wisdom results in action: Wise doers of the Word are contrasted with fools who use anger to bring about God’s righteousness (1:19-25)

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Doc Ryan and Matt Mouzakis with Expedition 44Over the next few episodes, we’ll be diving into 5 gifts that many call the 5-fold ministry or 5-fold giftings. There are traditions that take these 5 (APEST-Apostle, Prophet, Evangelist, Shepherd/Pastor, Teacher) as offices in Ephesians 4:11. This is difficult to support in the context of the passage where Christ is giving gifts to his church. What is an Apostle?· Apostle simply means “sent one”. They were ambassadors or emissaries who carried teachings and messages of a king or religious leader/sect· Apostle was a not a religious word in the ancient world. Caesar had Apostles that were sent around the Roman empire to help spread the Roman culture and the Roman way of life. · In Judaism the ones sent from the temple out to the diaspora synagogues to collect the temple tax were called “apostles”· It was simply one who was sent with a message or mission. It was a task or function. Though in the world it may be an office we don’t see much evidence of that in the church. Jesus’ mission and message to His ApostlesMatt 28:18-20· The Jerusalem Model—A group of apostolic workers spends years raising up one large church. After a number of years, the church is transplanted into many different cities, thus creating many new churches. The workers visit those new churches and lay fresh foundations for them. · The Antioch Model—Apostolic workers are sent out from a local church to plant new churches in new cities. The workers leave those churches in their infancy but give periodic help and encouragement as they mature. · The Ephesian Model—An older worker resides in a particular city to plant a new church and train younger workers. He then sends those workers out to plant new churches in nearby regions. · The Roman Model—Christians from many different churches transplant themselves into a particular city to establish one new church. TeamworkThere is also always a sense of teamwork in apostolic ministry and that it is done in 2sThe “Worker” and the “Work”The term “worker” was a favorite of Jesus (Matt 9:37-38, 20:1-2, Luke 10:2,7) Paul used it in his letters (1 Cor 3:9, 2 Cor 6:1, 11:13, Col 4:11). Luke refers to the planting and nurturing of congregations (not buildings) as “the work”Apostolic Office?The question is this an office and thus does it have “authority” over churches? Or must one have some sort of “apostolic covering”?o Paul didn’t Lord over those in the churches he planted but he wanted to “persuade” them of the truth and God’s will. o Paul’s 2 favorite words for this concept were parakalein and erotao. These words are not imperial edicts but one means “to make an appeal” and the other is “a request between equals”. o Paul refrained from using epitage (commandment) to charge obedience to himself. Instead, he urged, beseeched, appealed, pleaded, and asked of the churches he ministered in. This is the tone of cooperation. § Evidence of this is in- Rom. 12:1; 15:30; 16:2, 17; 1 Cor. 1:10; 4:16; 16:12, 15; 2 Cor. 2:8; 5:20; 6:1; 8:6; 9:5; 10:1–2; 12:18; Gal. 4:12; Eph. 3:13; 4:1; Phil. 4:2–3; 1 Thess. 2:3, 11; 4:1, 10; 5:12, 14; 2 Thess. 2:1; 3:14–15; 1 Tim. 1:3; 2:1; Philem. 9–10, 14)§ On rare occasions he did charge (paraggello) obedience to the things that he had written (1 Thess. 4:11; 2 Thess. 3:4, 6, 10, 14). But the object of obedience was not Paul as a person. It was Christ whose mind he was expressing at the time. Paul charged people to have obedience to Christ rather than himself (Rom. 1:5; 16:19, 26; 2 Cor. 2:9; Phil. 2:12). § “Not that we have dominion over your faith, but we are fellow workers for your joy” 2 Cor. 1:24The apostle is:o An itinerant workero Plants churcheso Teaches the church to live under the gospelo Equips the church to serve each other and Christo Leaves that church functioning as an organic communityo Is available for support but is not part of th

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Dr. Ryan and Matt interview Michael Gaddy on Christianity and the Constitution.

Michael Gaddy formerly worked in national intelligence and with source documents in the national archives related to the founding of the United States. He is a walking history book and has a passion for teaching real history based on the facts of these source documents. Much of the content of this interview will challenge the narrative of what you were taught in history class in school.

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A fascinating look at what will increase spiritual power in your life and ministry.

In 48 Laws of Spiritual Power, best-selling author Frank Viola lays out the unchanging principles of tapping into God’s power and releasing it to serve others. These laws (principles) are based on over thirty years of ministry experience—trench-tested in Frank’s life and the lives of others who have spent decades in ministry. Though these laws may seem counterintuitive and uncommon, they will equip you to look for God’s power in your ministry. In short, digestible chapters packed with secrets of effective and impactful ministry, 48 Laws of Spiritual Power will equip you with what you need for your ministry to thrive. With straight-to-the-point insights, the book provides a unique perspective on God’s work and practical tools for overcoming the inevitable hardships that are part of any ministry.

As the author says, “Anyone who has read my work knows that I’m highly allergic to legalism. So when I refer to the ‘laws’ of God’s power, I’m not using the term ‘laws’ to mean ‘rules.’ Instead, I’m using it to refer to unchanging principles, as in the ‘law’ of gravity. This is not a book that will teach you how to zap demons and do great wonders and eat cucumbers (as my old friend’s mother used to put it). There are hundreds of books on that subject. 48 Laws of Spiritual Power is quite different. It covers the waterfront on the ‘laws’ (principles) that govern God’s power in all aspects of ministry and service. The book contains 40 years of lessons I’ve unearthed in serving the Lord in many different contexts – lessons born out of failure, success, highs, lows, blood, sweat, tears, and even laughs (mostly at myself).”

48 Laws of Spiritual Power will: Help you access God’s power in your personal life and release it in the lives of others Introduce you to uncommon wisdom that is rarely talked about in seminary or Bible college Give you a fresh look at how to transform your ministry with the power God is ready to grant you The key to effective ministry is God’s power. “With 48 Laws of Spiritual Power, Viola has released another amazing book. The advice it contains is clear and full of practical insights. An absolutely essential read for anyone who is in ministry, either full-time, part-time, or spare-time. As the author says in the opening, “If you are in Christ, your entire life is a mission trip.” Organized in short digestible chapters and intriguing illustrations, Viola’s arresting conversational style is sure to keep you glued to the end. This is an important book that will navigate all Christians – especially leaders – on how to access God’s power in every aspect of their mission.” – Christian Book Reviews

Check out 48laws.com for more content

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The Worship Space and History of Ecclesial Hierarchy

It is a historical fact that churches met in houses up and met in circles (or squares) face to face until the Constantinian shift. Following this entanglement and merge we see churches beginning to meet in buildings that were very similar to the pagan temples if not repurposing the pagan temples. A lot of our thoughts of leadership and church rule derives from a stage and positions of prominence based on the basilica format of the church building. Rather than a circle of equal believers we now have a hierarchy which occupies a stage and the location of the pulpit and altar equals power and authority which God never intended. Even today this plays into the elevating of certain people who stand on the stage over other brothers and sisters.

Words of Positional Authority

• arche (a rank-and-file leader, head, or ruler)

• time (an officer or dignitary)

• telos (the inherent power of a ruler or tribute to a ruler)

• archisunagogos (a synagogue official) • hazzan (a public leader or worship)

• taxis (a post, position, or rank)

• hierateia (a priest’s office)

• archon (a ruler or chief)

Yet not even one of these is used of any leader in the NT church in the Bible. The favorite term used of those providing oversight is diakonos from which we get deacon, but it means servant or table-waiter.

What is an Elder? 1 Tim 3:1-7 Titus 1:5-11 1 Peter 5:1-8 Hebrews 13:7, 17 1 Tim 5:17-22

“Appointing Elders” One thing lacking when you look at the NT is the appointing of elders at the planting of the church. The apostle might stay for a little while but usually he’d plant the church, train, and return at a later time to “recognize” elders- those who were mature in the Lord.

Who does Paul address in his Epistles to? If Elder was a position of hierarchy and authority you’d think that Paul would address his epistles to the “leaders”- the pastors and elders or deacons or bishops - but he never does.

What is a Deacon? Acts 6:1-6 1 Tim 3:8-13 Romans 16:1-2

Decision making in the Early Church Acts 15:22-26

All in all, the New Testament knows nothing of an authoritative mode of leadership. Nor does it know a “leaderless” individualism. It rejects both hierarchical structures as well as rugged individualism. Instead, the New Testament envisions leadership as coming from the entire church. The brothers and sisters supply direction and decision-making by consensus. Seasoned brothers and sisters supply oversight. In this way, the early churches were guided democracies. Decision-making was communal. It stood between hierarchical structures on the one hand and individualism on the other. Elders and leaders were called to exercise pastoral oversight in the context of mutual subjection rather than in a hierarchical structure of subordination.

Elder Conclusions o Elders were simply old and wise person of character o They had the function of teaching and discipling the less mature brothers and sisters in a motherly/fatherly mentoring role and the mature in an iron sharpening iron role o They eldered, shepherded, and oversaw… this was their character, function, and gifting not their office. o They are among the flock not over the flock o All language of positional authority is absent when talking of eldering in the NT

Deacon Conclusions o Deacon-ing was complete service and servanthood, void of positional power. o They do good works in the public eye that reflect back on the body of Christ and Christ himself so they must be of Christlike character and good reputation. o They are servant ambassadors.

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INTRODUCTION – Election day is NOV 8 (less than a month away)

• “AMERICAN CONVERSATION” Apology to the 25% of our international viewers

• “Should Christians vote or be involved in politics?” Questions like these evoke very strong opinions from people as some people feel Christian involvement constitutes spiritual harlotry, while others see it as their moral duty to be “salt and light”.

• the Bible doesn’t give direct exegetical answers to these questions that are good for every situation over the next several thousand years. Therefore, answering these questions requires us to reason our answers from Biblical wisdom understanding the culture and audience the text was written to and attempting to apply what we learn to our own situations.

• Scriptures: Romans 13, I Peter 2, 1 Sam 8, Rev 13

• Lastly, all of us are of the “ALL IN FOR THE KINGDOM” mindset. I would even say that we are stretching to fit Jesus definition of wholly devoted disciples. • We aren’t just fans or followers we are attaining to be sold out all in disciples.

QUESTION 1 OVERVIEW: Should Christians vote?

QUESTION 2 Are you liable or in union with the person you vote for whether they make it or not? If you don’t vote do you still have a right to be upset?

QUESTION 3 Is voting a spiritual privilege or duty or is it traitorous (A SIN) to Jesus’ kingdom?

QUESTION 4 At what point do you shake the dust from your sandals or wash your hands of an un-Godly government?

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This series will be looking at the concepts a church leadership and then what many people consider to be the “offices” that comprise that leadership structure. But the glaring question we need to ask is “Are these offices or simply people using their god given gifts?”

Today’s leadership structures in the church are based on the contemporary hierarchical and positional mindset. By contrast we would believe that the New Testament vision is that of a functional mindset. Positional thinking is hung up on nouns, while functional thinking stresses verbs.

Jesus on Hierarchy and Positional Authority Matt 20:25-28; Luke 22:25-26; Matt 23:8-12 Jesus comes against both the worldly view of hierarchical power and the religious view of positional authority. Why? Because they stunt the organic nature of his body. They impede the functioning of the gifts when just the “professionals” do all the “kingdom work”. And they create a 2-class system in the church.

No King but Christ 1 Sam 8 The text is about Israel rejecting God and wanting to be like the world. There can be applications in this for both the world and the church. Originally the people of Israel were called to be a kingdom of priests with Yahweh as their king. The church is given this same calling- a kingdom of priests with God as their king, Israel is a type and shadow of the church today. It was never God’s plan for humans to rule over other humans. We often want early rulers in the forms of government leaders and also in the church in the forms of “church leadership/pastors/bishops/etc. The placement of a human positional authority over God’s people is equal to a rejection of God and worship of other gods according to the text (v7-8).

Submission Eph 5:21 Biblical submission has nothing to do with hierarchy, control, or power. It is simply a voluntary yielding to one another. The biblical word to submit is hypotasso. It does not mean to obey. Hypakouo is the word for obey and it is never used in the NT for any leader in the church or even of the government. The only one we obey is God.

Authority (exousia) has to do with the communication of power. Scripture teaches that God is the sole source of all authority (Rom. 13:1). And this authority has been vested in His Son (Matt. 28:18; John 3:30–36; 17:2). All authority belongs to Jesus.

Authority is organic and based on character, spiritual gifts, and maturity. 1 Cor 16:15-18; Phil 2:29-30; 1 Thes 5:12-13; 1 Tim 5:17; Heb 13:7; 1 Pet 5:5

Spiritual Covering Covering is only mentioned one time in the NT and is grossly misinterpreted. 1 Cor 11:10-12 An important linguistic note is that “a symbol of” is not in the text. It’s not saying that a veil is a sign of being under someone’s “covering”. The Greek is specific here that a women has authority over her own head. “Authority” is in the grammatical feminine as well as “head”. Meaning the authority belongs to the one whose head the are talking about (the women). It’s saying that the women are on equal standing in the church. Verses 11-12 confirm this… women and man are dependent on each other and all things are under God. God is the only authority

The bible consistently consigns accountability to God (Matt. 12:36; 18:23; Luke 16:2; Rom. 3:19; 14:12; 1 Cor. 4:5; Heb. 4:13; 13:17; 1 Peter 4:5). So if the laymen is “covered” by the pastor who is “covered” by the denomination, mother church, or higher-ranking Christian leader. They are protected as the theory goes… but can you see where it falls apart? We need to ask who covers the mother church, denomination, or the influential leader? Some will say God covers them. Now do you see the bigger problem if we are the priesthood of believers? We’ve put a middleman and mediator between us and God.

A better view of Leadership and Authority These are usually described in verbs and not nouns in the NT. It’s about gifting not offices. So, when someone is using their gift of “elder-ing”, “pastor-ing”, “teach-ing” they are d

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Why we are not dispensational: • Dispensationalism promotes escapism which hinders discipleship in the present because the goal is to escape the earth. If Christ’s goal is to be his body on earth why would he want us to escape it and if he is the pattern and his pattern was suffering leading to victory then the dispensational interpretation is opposite of the pattern of Christ. If a true disciple looks like Jesus then we are called to endure to the end not escape, this actually builds our faith and discipleship. • Staunch Dispensationalists see the 7 churches as ages from the ascension up till the “GREAT TRIB” and this stunts the application of Jesus’ message to these churches because they apply them to other “ages” and cannot see the application (not written to us, but written for us). To give the benefit to Dispensationalists some do see the pastoral applications of the churches (The "things that are”). • Dispensationalists interpretations of the 144,000 as Jews in the “Great Trib” screws up much of the rest of the letter. If they can’t see this as what John “sees” in Rev 7 (The interpretation of 144000) as all tribes, tongues, and nations (the church) who worship the lamb and follow him wherever he goes (Rev 15) and rather see it as some end times jewish army with the church “raptured” out of the picture it can really screw up the mission of the church in following the lamb in suffering and service because that is only reserved for the end times jews (The same that are called a synagogue of Satan in Smyrna?). • A major thrust is the futurist nosterdomist misinterpretation of what prophecy Is, but we addressed this in part in our intro episode. If it’s all about predicting the future then it has no bearing on the present except to just “watch” for it. It requires not action on the part of the church.

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X44 KINGDOM COVENANT PATRIOTISM / NATIONALISM DISCUSSION

Dr. Will Ryan, Dr. Steve Cassell, and Pastor Matt Mouzakis

2 masters Remnant vs salvific instruments

Rival kingdom vs reclaimed kingdom

Who is fighting the Battle?

American Govt as pagan or potential Christian

Churches involvement in government

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Revelation 3:14-22

Background/History Laodicea was named after Laodice the wife of Antiochus II, the founder of the city. Laodicea, Hierapolis, and Colossae were the 3 major cities in the Lycus valley and build among the Lycus river. In the first century Laodicea was the banking capitol of Asia minor (It was the home of the millionaires) Laodicea was destroyed by an earthquake in 61 AD and when offered aid to rebuild from Rome it refused because they were so rich that they were self-sufficient to do it on their own. This plays into the attitude of the church in Laodicea as well. Laodicea was known for 3 things besides it’s wealth: It’s black wool industry, their medical eye salve ointment, and their lukewarm water.

Description of Jesus (v14)

The Amen: The Faithful and True Witness We are used to “amen” being what we end our prayers with. In Greek it means “so be it” but in Hebrew it has connections to the covenant and promises. 2 Cor 1:20 says that all God’s promises find their yes and amen in Jesus.

The “beginning” of the creation of God- The NASB, which we read from, translates this as the “beginning of God’s creation” but this is probably not the best translation. The Greek word is arche and that is better translated as the ruler of God’s creation. This is a better connection with Amen and faithful/true witness

Jesus’ correction to Laodicea (v15-18) Jesus gives no praise to this church. They are very entangled to the mindsets of the world- individualism, materialism, and the systems of Babylon.

Neither hot nor cold Laodicea built aqueducts to bring the hot water to town from Hierapolis but by the time it made it to Laodicea it would be lukewarm. Laodicea built aqueducts to carry the cold water from Colossae but by the time it reached Laodicea it would have also been lukewarm. Jesus uses this fact about their water to talk about the spiritual life in Laodicea. To Jesus their pride and arrogance of being independent, individualistic, and having no need for Jesus (self-reliance) is the opposite of being a faithful witness. And it makes Jesus sick. He says he’ll throw them up. The point is that in being this way they are not usable for the kingdom of God. He’s rather them be hot, like the healing waters of Hierapolis, Or cold, like the refreshing waters of Colossae. But instead, they are so self-absorbed that they are of no use for the kingdom. He wants to spit them out.

Rich, healthy, no need James 5:1-6; Rev 18:2-3

Repentance (v18-20)

Gold refined by fire

Isaiah 55:1-5 Revelation doesn’t describe what it means to be truly rich but the echo if Isaiah 55:1-5 gives us some clues. Verses 3-5 talk about an everlasting covenant, being a true witness, and the result is the nations coming running into the true Israel because they display the splendor and beauty of the Lord

Today- The job of the church is to make Christ so beautiful the world cannot resist it! Our job is simply to enthrone Christ and meet his needs and evangelism, discipleship, correct doctrine and all else will take care of itself. Let’s just behold him and explore the vastness of who Christ is… THE AMEN! “Buying” in revelation has to do with worship

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Revelation 3:7-13 Background Philadelphia is 25 miles SE of Sardis in the Hermes Valley. It is the youngest of the churches in Revelation. Philadelphia means “brotherly love”. When King Eumenes II of Pergamum founded the city of Philadelphia he named it after his younger brother and successor Attalus Philadelphus. Attalus got the nickname Philadelphus (The one who loves his brother) because Attalus was deeply loyal to his brother to the point when the Romans offered to help Attalus overthrow his brother and give him the throne he refused. Philadelphia sat on top of a fault line and was affected by several major earthquakes in 17 AD. It was a city that was ruined and rebuilt many times Description of Jesus (3:7) Holy and True This is usually translated as “the words of him who is holy and true” but in Greek “holy” and “true” are each proceeded with the definite article. It should read “the words of him who is THE holy and THE true”. By taking these titles Jesus is reminding the church that he is one with God the Father. It’s also important as we look at the interaction of the Jews and Christians in Philadelphia. The claim of the church that Jesus is Lord and God is what is bringing them persecution. Has the Key of David Isaiah 22:15-24 The theme here in Isaiah 22 is that the previous stewards will be removed, and a new “servant” will be set up who will have the keys to the kingdom, the key of David. There are a lot of Echoes of Christ in this passage: a servant, given authority, connection to David, at the seat of honor (right hand), over the father’s household. And the honor of the family hangs on Him (Jesus is the head of the church). Praise for Philadelphia (3:8-11) Philadelphia, like Smyrna, is a church that Jesus does not call to repent. Both churches are churches that suffer for Jesus’ name. both churches are facing persecution from the religious establishment (The Jews). Synagogue of Satan In Revelation 3:9 Jesus describes this synagogue as not real Jews but liars. Like in Smyrna “Those who say they are Jews but are not”. The true Jew is the one who in part of the family of the Messiah in Christ. Those who claim Jesus as Lord. NT Wright: “which of these two groups then, Jews or Christians, can claim to be the true Jews, bearing the torch of God’s ancient people? Here Jesus is quite clear; those who follow him, the Davidic messiah, are the true Jews. Those who deny him are forfeiting their right to this noble name.” Isaiah 45:14 The Expectation was that the nations would flow into the Jewish nation, but Jesus reverses it and now at the end of Revelation we see the nations flowing into the New Jerusalem, the Kingdom. But Jesus puts the Jews in Philadelphia in the shoes of the pagan nations. Flips the script! He compares the Jews in Philadelphia to Shebna in Isaiah 22 who is removed from the house, and the keys of David are given to God’s servant Eliakim, a shadow of Jesus. It says the glory of his family will hang on him, it’s offspring and offshoots… His body the church Kept in the Trial There are exact word parallels with the words “keep” and “from” in Rev. 3:10 and John 17:15, which is the only other NT occurrence of “to keep” with “from” together: there Christ prays, “I ask not that you take them out of the world, but that you keep them from the evil one.” Thus, Jesus denies a physical removal from tribulation and affirms a spiritual protection from the devil. Big idea of this section is there is judgement coming on the kingdoms and systems that oppose God but God will keep his family Conquer We conquer the way of the Lamb, not the way of Rome! The conquers will be a pillar in the temple of God and have God’s name, New Jerusalem, and Jesus’ name written on them.

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Scot McKnight joins Dr. Will Ryan and Matt to talk about the church. In this episode we discuss Scot’s book “A Church Called Tov” about resisting toxic church culture and forming a goodness (tov) culture that promotes healing in our churches.

Follow Scot McKnight:

A Church Called Tov

https://www.amazon.com/Church-Called-Tov-Goodness-Promotes/dp/1496446003/ref=sr_1_1?keywords=a+church+called+tov+scot+mcknight&qid=1661285141&sprefix=a+church+calle%2Caps%2C194&sr=8-1

Blog

https://www.christianitytoday.com/scot-mcknight/

Kingdom Roots Podcast:

https://podcasts.apple.com/us/podcast/kingdom-roots-with-scot-mcknight/id1078739516

A Church Called Tov: Forming a Goodness Culture That Resists Abuses of Power and Promotes Healing

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Revelation 3:1-6

Background

Sardis was a fortress city. It was surrounded on 3 sides by extremely steep cliffs. As a result, it was considered to be so impenetrable that “to capture the acropolis of Sardis” became a euphemism for achieving something impossible.

In the 5th century BC Cyrus king of Persia caught Sardis’ army by surprise and besieged the city. Even after this the people of Sardis believed they were safe but on the 14th day of this siege a few Persian troops claimed the cliff where no man was stationed because the cliff was so steep, and they thought it to be impenetrable there. But their lack of vigilance to an area they thought needed no attention was the downfall of Sardis at this time.

In AD 17 an earthquake ripped apart Sardis and brought sudden destruction to the city once again.

Just prior to John’s day Sardis was a city of wealth and security once again but Jesus and John use their history of being overtaken or sudden destruction to talk about spiritual matters in the church

Description of Jesus

Seven Spirits

Isaiah 11:1-2, Enoch 61:11, Psalms of Solomon 17:37

It’s about the fruit the Holy Spirit produces. The idea is that this spiritual fruit is rooted in Jesus and resembles Jesus’ life.

Seven Stars

The big thing about Jesus’ description that is important for Sardis to notice is that It’s spiritual in nature. Sardis is said to have an appearance of being alive on the outside but are actually dead or dying spiritually

Jesus’ Correction

Alive but dead

Sardis had the reputation (a name) to those in the community of being alive, but Jesus says they are actually dead. They are playing church

Col 1:9-10- Bearing fruit, growing in the knowledge of God

Strengthen what remains

Jesus tell the church to “wake up”. Which is better translated as “be watchful”, echoing the story of the defeat of Sardis we mentioned earlier where they were lax in their protection of the city.

Sardis is similar to the Pharisees in Matt 23:25

Consequences

If they do not repent Jesus is coming to them like a thief in the night

Matt 24:36-44

Jesus attributes this coming to being a thief in the night here as well. The message is that is Sardis doesn’t “strengthen what remains” and “be watchful” (of their spiritual state) their lamp-stand will be removed and not be counted as a faithful witness. They will be overtaken like the acropolis of Sardis was in the past.

Soiled garments

Jesus mentions that there are some that are faithful in this church. Not all are spiritually dead. They are the remnant. Soiled garments is usually a way of talking about impurity by being stained by sin or the world (Jude 22)

“they walk with me in white, for they are worthy”- This has echoes of Eden and walking with God in the garden.

Conquerors

Jesus gives 2 rewards to the conquerors- White garments and their name not erased from the book of life

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Revelation 2:18-29

Background

• In the ancient world Thyatira was not very important like Ephesus or Pergamum.

• It was founded as a military outpost to protect the governmental seat of Asia in Pergamum.

• It did become a bit of a trade city because many people traveled through it.

• It was known for its trade guilds (It was a blue-collar city) such as wool and linen workers. It became known for its purple dye (Lydia in Acts 16 was in this line of work). • There were also a lot of metal and bronze workers in the area.

• At this time in history, trade guilds functioned similarly to modern unions. Yet, each trade guild had a patron deity and to be part of the guild meant that you needed to worship that deity, attend the guild worship festivals, and this would have been a major problem for Christians.

Faithful witness- What do we learn from Thyatira about what it means to be a faithful witness?

• Balance of Love and Doctrine/Theology: Thyatira did love well (unlike Ephesus) but they got into the ditch. They neglected doctrine and theology. This shows the importance of being studied and having discernment in order to refute false teachings, but in love. How are we doing in the American Church?

• Spirit of Jezebel: Is the mindset of the world/Ba’al/Satan creeping into the church? Immorality, power-over systems, self-seeking motives?

• What does ruling look like? Do we want to rule like Jesus or Rome? Jesus is calling the church to be servants, to be shepherds and not to Lord over. The church needs to get back to “washing feet” rather than grasping for political and top down power.

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Revelation book recommendations

The Sermons to the Seven Churches in Revelation (Jeffery A.D. Weima)

Understanding the Seven Churches of Revelation (Dr. Jonathan Welton)

Unholy Allegiances (David deSilva)

Apocalypse and Allegiance (J. Nelson Kraybill)

The Letters to the Seven Churches of Asia (Colin J. Hemer)

Revelation (Interpretation Commentary Series) (Eugene Boring)

A Slaughtered Lamb (Gregory Stevenson)

Reading Revelation Responsibly (Michael J. Gorman)

The Triumph of the Lamb (Dennis E. Johnson)

Revelation (G.K. Beale)

and More

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Background

• Pergamum was the seat for the Roman Governor for the region. So, if Ephesus was like New York (Financial and commerce center), Pergamum would be like Washington DC (governing and legal center).

• They had the 2nd largest library at the time (Alexandria had the largest)

• In 29 AD Pergamum was the very first city to erect a temple to a Caesar (Augustus)

• Those in Pergamum also worshipped the god Asclepius, who was a healing God in the form of a serpent. They also were the center for medical practice. This God’s temple had a medical spa connected to it and a 3500-seat amphitheater for musical therapy.

o Asclepius was given the title Soter (savior)for his “healing power”. This would have put early Christians at odds with this cult claiming Jesus was the healer and savior.

• On the highest peak of the hillside around Pergamum was the temple to Zeus. It had a huge altar that looked like a throne. Smoke would rise day and night from the temple from the sacrifices being made.

• On another hilltop near Zeus’ temple was Athena’s temple the goddess of victory.

• As well there was a massive temple to the god Serapis who was also a god of healing. Today this temple is known as Red Basilica. It contained a massive 30-foot statue that the priest could make “talk” by entering the base and speaking through a pipe.

NT Wright describes the impact this environment might have had on the church in Pergamum: “Many local inhabitants in the first century must have been proud of all of this. But for the little Christian community it represented a threat- and a threat with which, it seemed, the Christians were not coping particularly well.”

All of these temples, smoke, talking idols, altars and more must have seemed overwhelming and intimidating to the believers here. It’s no wonder Jesus describes Pergamum as the place where Satan dwells. Not only was it the governing center for the imperial cult but also a major center for false worship and some of the Christians are struggling to maintain a faithful witness in this culture.

Revelation 2:12-17

Description of Jesus (v12)

Antipas the Faithful Witness (V13)

Balaam/Nicolaitans (v14, 15)

Call to Repent (v16)

Reward: Hidden manna and New name (v17)

Conclusions: How to apply this to the Church today

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Smyrna

Revelation 2:8-11

Background

• Smyrna was one of the most prosperous cities in Asia Minor in the 1st Century

• 195 bc Smyrna built a temple to Roma Remember the big idea is faithful witness!

• Smyrna is 1 of 2 of these churches that gets praised and not correction in Revelation.

Jesus’ description (v8)

Poverty and Riches (v9a)

• No health and wealth gospel is being preached to the church in Smyrna

• Some have argued that ptocheia (poverty) is a very strong word for this concept meaning they had literally nothing Who is the true Jew? (v9b)

• Michael Gorman sums this up in READING REVELATION RESPONSIBLY:

o It is likely that some Jews have betrayed their own identity as God’s people (from John’s perspective) by colluding with those possessing economic power (perhaps officials in the trade guilds, the networks of tradespeople similar to modern unions, or in the temples that served also as banks) and/or Roman political officials in persecuting the Smyrnaean church. The economic impact and the potential for legal action have apparently not led any in the church to accommodate. The challenge is to remain fearless and faithful—to trust and obey.

Do not fear/Tribulation for 10 days/ Be faithful unto death (v10)

o Gregory Stevenson- A Slaughtered Lamb, Pg. 118-19:

 In imitation of their Lord, the church in Smyrna is called upon to maintain their faithful witness, even if such witness leads to their deaths because the victory of Christ is achieved through a witness that does not faulter or fade even in the most extreme circumstances. Yet, He assures them, if they share in this part of Christ’s pattern, they will also share in the remainder of that pattern- Christ’s glorified resurrection (The crown of life)… the seven letters transform the concept of victory. If Christ sets the pattern, then our understanding of victory must conform to Christ’s own victory. Christ’s own victory achieved on a cross was not a victory over his Roman oppressors or Jewish enemies, but over the Power of Satan.

Conquers (v11)

Polycarp

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Interview with Keith Giles on the Church, the Kingdom of God, and Politics.

Keith Giles is a former pastor who left the pulpit over a decade ago to follow Jesus. He’s the author of several books, including “Jesus Untangled: Crucifying Our Politics To Pledge Allegiance To The Lamb” in the "Jesus Un" series.

Keith is the host of the podcast 2nd Cup with Keith.

www.keithgiles.com

Content Disclaimer: The views and opinions expressed in the media or comments on this channel are those of the speakers or authors and do not necessarily reflect or represent the views held by this channel's broadcasters.

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Faithful Witnessing is actually the big idea in revelation

Revelation 1:4-6

Revelation 2:1-7

It is interesting that much of our New Testament was written to the church in Ephesus: Ephesians, 1 and 2 Timothy, 1-3 John, and Revelation. Also, the Gospel of John was likely written by John when he was in Ephesus. We know that Paul and Timothy also ministered in this church.

Ephesus was the home to many major temples.

The patron God of Ephesus was Artemis who was the goddess of food and fertility/childbirth

Ephesus was also the hub of the imperial cult in Asia minor with a temple to the Caesars and worship of the empire. Ephesus was a center of patriotism.

Ephesus was also the center of commerce of the entire world.

Jesus is described in 2 ways… Power and Presence

· Jesus is described as the one who holds the 7 stars. “Holding” was a symbol of power in the Roman world.

· Jesus is depicted as the one that walks among the lampstands. It says he knows what they do… He is present!

o The churches are described as lampstands here. This is temple imagery. In the Temple the lampstand was a menorah with 7 candles, representing these 7 churches.

o the role of the lampstand in the temple was to shine light on the table of showbread. Jesus is the bread of life!

o Our purpose as the church is to shine our light on Jesus, who is our life!

Praise for Ephesus

Jesus knows their hard work Ephesus had discernment and good doctrine

They endured hardships for Jesus’ name

They hated the practices of the Nicolatians

Forsaken Love

In verse 4 Jesus has something against them… They had forsaken the love they had at first.

• There are 2 ways this can be translated- “Left your first love” (Jesus) or “left the love you had at first” (love for others) • The second view, but it connects to the first view too (1 John 4).

• Ephesus obviously loved Jesus they obeyed his commands to be in the truth and worked hard for his name but were likely hardened in their love for each other because they had spent so much energy on standing up to the culture and for pure doctrine. These are good things, but Ephesus neglected the greatest thing.

Remember, Repent, Do

The book of Ephesians if the earliest letter we have written to this church in the Bible and it’s interesting that it’s Paul’s only letter to a church that isn’t in crisis. The only command in the first 4 chapters of the book of Ephesians is to “remember” (Eph 2:11) . The letter to Ephesians is all about what Christ has done in love for the church and how that should motivate them in love for each other.

“Conquering”

Jesus redefines Roman conquering in Revelation 5 as he conquers as a slaughtered lamb. Winning in God’s kingdom often looks like losing in the eyes of the world.

Conclusions:

· This is a church that was reactive and defensive towards the outside, rather than living the love of Jesus inside the church

· Without love for the body, we won’t be counted as a faithful witness. Jesus tell his disciples that the world would know they are disciples by their love for EACH OTHER, not by pure doctrine or good works done in his name.

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Article: https://expedition44.com/2022/07/11/the-church-series-pt1-introduction/

Matt's Sermon on the Church of Ephesus in Revelation 2: https://subspla.sh/r8zp4j5

We have spent our lives trying to be good Christians that “go to church”. However, you would be hard pressed to find anything that looks like modern day American church anywhere in the pages of the Bible. It might even surprise you to know that the word “church” isn’t in the Bible. We have created the traditional concept of what we call church. In this series we’ll be looking at whether the text of scripture affirms the western form of church and what might a better way be?

We are happy to support anything that seeks after God but what we do here on x44 is look at what is biblical and Jesus’ ideals and then try to align our lives with that.

Ekklesia

The reason the word ekklēsía is (rightly) used is because it meant “the called-out ones.” It is an invitation, particularly focused on God’s provision of salvation (which in Hebrew is better described as an exodus or rescue). To be part of the body that was summoned and invited by the sovereign God for the purpose of rescue from immediate danger.

Revelation

The reason we want to start our series with revelation is that it’s about 7 churches living in the midst of empire (Roman) and the religious (Jewish) world as called out ones. It gives some practical things to watch out for in the churches and also things we need to strive for to be a healthy church body. Revelation is a prophecy, apocalypse, and a “pastoral” letter to 7 actual churches in Asia Minor

How did we get here?

Like most things the church became institutionalized by merging with the world. In the 5th century Christianity became the national religion of the Roman empire under Constantine. This led to a lot of problems.

professional clergy

Clergy/Laity hierarchy

Buildings

Handcuffing of gifts in the body

Institutional mindset

Back to the Start

The 2 major metaphors for the church in the Bible are the body and the family. This explains why the word adelphoi, translated “brethren,” appears 346 times in the New Testament. It appears 134 times in Paul’s epistles all the Christians in a local assembly. In most places, this word is Paul’s shorthand way of referring to all the believers in the church—both women and men. By contrast, the

word “elders” appears only five times in Paul’s letters. “Overseers” appears only four times. And “pastors” appears only once. (346 to 10)

The stress of the New Testament, then, is upon corporate responsibility. It’s the believing community that is called to carry out pastoral functions.

The big idea is that the church is not an institution … it’s an organism (it’s organic)!

Throughout this series we’re going to be looking at what could be a better picture of the church. Invested in relationships rather than rituals, being a living organism rather than an institution, having all the giftings of Christ on display rather than a few gifts by a few people, making disciples rather than converts.

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Roe v. Wade Supreme Court Leak

• Molech is the act of sacrificing babies

• or the god himself History is filled with barbaric cultures - ancient Canaanites The Bible mentions Molech about ten times. Here are a couple of them. — Leviticus 20:2 Jeremiah 32:35

THE PROBLEM OF EVIL:

“why does God allow all this evil to happen in the world?” and “Why does he not put a stop to it?” Canaanites: God was patient for 400 years and then decides it’s judgment day. It is one of the times in history that God actually does choose to NOT allow the evil that pervades in the world and utterly decimate it. ARCHETYPE OF EVIL The Canaanites were particularly Evil. Genesis 19 Sodom and Gomorrah would be rebuilt In (Deuteronomy 9:4–5) God did not decide to command the Israelites to destroy all the inhabitants of Canaan simply because He promised Abraham that his descendants would inherit that land He commanded them to do it because the Canaanites were utterly wicked and evil people. If you’re connecting the dots… the ugliest most horrific thing in Genesis is the nation of Canaan. Why are they horrific? Because they sacrifice babies. Because of this, God sought to wipe them out. Israel was meant to purify and bring peace to the nations yet failed, we as Christians of the New Covenant are now called to the same commission. Have American Christians utterly failed? A God of Genocide? Total annihilation? The Bible uses a lot of figurative language and so do we. God is Grace love and mercy and even though we don’t have all the answers of an event that took place 4-5000 years ago we can trust the nature of God to be complete and holy and acting for the good of humanity, His treasured possessions. In Exodus 21:22-25 If people are fighting and hit a pregnant woman and she gives birth prematurely, but there is no serious injury, court for a monetary fine But if there is a serious injury, you are to take life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise. Luke 1:41-44 When Elizabeth heard Mary’s greeting, the baby leaped in her womb. baby (Greek, brephos). children outside the womb (Lk. 18:15). Where do we go from here? Well first, everyone I know is a sinner, but some worse than others! (That’s another post on the problems of thew Calvinistic doctrine of total depravity though). We have all sinned and fallen short of God’s grace. We need the continued transformation to be more like Jesus each and every day. Luckily, the Lord’s arms are always open and outstretched to return to Him for healing. So, if you have made poor decisions, then you should seek to reconcile them before the Lord. Your already forgiven for them but sometimes there is some continued work to be done that comes with real healing. • Unfortunately, many Christians forget what the Love of Jesus looks like.

• They represent hate, hostility, and animosity more than they represent the love of Jesus.

• Jesus makes it clear that judgment and life in the kingdom are antithetical to one another.

• Jesus came to free us from judgment and to restore our capacity to love the way God loves.

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Creation teaches mutuality

• Men and Women each created in the image of God

• “rib” vs. side/half

• Ezer- helper= Savior

• If you get creation wrong, you get it all wrong- Paul and etc.

Men ruling over women is a result of the fall and desecration of the world

• If Jesus’ death and resurrection reverses the effects of the “fall” it disproves complementarian roles

The idea of gender “roles” is not biblical. “Giftings” is a more biblical approach.

• The Spirit always gives gifts indiscriminately

• God doesn’t show partiality.

Authority (rulership) and hierarchy are antithetical to the Kingdom of God.

• Throughout the Bible we see many instances of God’s ideal that that no person have rulership over another, but rather that we rule mutually

• We obey God alone, we submit to each other out of reverence for Christ, our King

• When Paul used head in Col 3 and Eph 5 it’s talking about the thing on top of your shoulders and not authority. Preeminence.

• Considering marriage in 1 Cor 7 everything is applied mutually

1 Tim 2 and 1 Cor 14 were dealing with specific issues, in a specific church, at a specific time. These passages do not prohibit women from speaking, teaching, or leading today.

• These passages are descriptive and not prescriptive.

• The command in 1 Tim 2 is for the woman to learn (This is exciting for the women!)

• Women being commanded to be silent in 1 Cor 14 must be reconciled with all the other instances of women praying and prophesying in 1 Cor 11, 12, and 14 in the same letter.

The Bible teaches a priesthood of all believers (not just men)

• Adam and Eve were the original priesthood

• 1 Tim 3 and Titus 2 use neuter (masc/fem) pronouns when referring to the giftings and character of the elders and deacons. (11 he/his pronouns in the NIV and ESV that aren’t in the text)

• There’s lots of evidence of women leading and exercising their mutual priesthood in the Bible… Here’s a few:

o Mariam (led Israel with Moses) o Deborah (Led as a judge)

o Huldah (Prophet who explained the law)

o Mary Magdalene (first to preach the resurrection)

o Percilla (discipler/teacher) o Phoebe (deacon, house church leader, Roman’s letter carrier/reader) o Junia (apostle/church planter)

• Unity and mutuality … All are one in Christ!

Biblical Theology and the entire lens of scripture point to God’s ideal of mutuality

• We need to view the bible not as a flat text but as a narrative

• The Bible begins and ends with a picture that looks like Eden

• We see the early church in the Bible living out this ethic of the age to come in the present because it has broken in with the resurrection of Jesus

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Were Adam and Eve the first Human Beings
Were Adam and Eve real people or just a typological example
What about Science
How should we best interpret the story of Adam and Eve?

MY BASIC PREMISE:

I believe God created Adam and Eve by His direct hand and in His image and that they were actual people but also serve as a typology, they were the first priests in the line of the Messiah but likely not the first people on earth.
God inaugurated creation in 7 days as a cosmic temple
The focus of Genesis 1-3 is God’s relationship with humankind and not necessary the details of building the creation. The Bible therefore becomes the love story of God reclaiming the treasured possession of humanity that was lost. (house vs home story)
Genesis 1-3 (specifically) should be read in light of its intended audience (Ancient Near East Mesopotamian) Israelite culture.

We mostly struggle with the concept of Adam and Eve and ancient things because we think in terms of western cosmology and Platonic logic. We don’t think like the ANE authors of Genesis did. We want to read the Bible like a history or science book and that simply isn’t what the Bible is or how it was intended to be read. The Bible describes the earth as sitting above deep waters with spheres connecting the heavens. Does this make the stories mythology? In most cases God meets people and even allows them to be part of the story. Sometimes that means borrowed words, and ideas become part of the story and we find that God in his mercy goes along with a lot of man’s ways. The nature of God and his mission to reclaim what was lost reads a whole lot more like a love story that isn’t overly concerned with painting any other pictures. To get the whole story we have to find our place in the culture. Our goal should be to understand the story as it was given to the intended audience and figure out how we are impacted and fit in. What does God desire of you based on the story we are given? As you explore the possibilities, I pray that you will find you are also falling in love with the Word and the Word is Jesus. This is the pre-emanate calling of the New Testament, to grow deeper in intimacy with Jesus and lead others to also embark on that beautiful journey. May the Lord Bless you and Keep you. -Dr. Will Ryan

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We are going to be uploading some of our sermons and messages periodically during the downtime between our YouTube/Podcast series'. This was a message by Matt at Mt. Zion Christian Church on 3/20/2022.

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Matthew 5:21-26

We bear God’s name by living out the heart of the Law.

Exodus 20:7

Anger pushes us in the same direction as murder in that we make ourselves judge over others.

The heart of someone living in the kingdom is empty of contempt towards others made in God’s image.

Anger, bitterness, and contempt quench the Spirit’s work within our hearts. Ephesians 4:26-32

Break the vicious cycle of anger by doing all you can to make peace quickly. Matthew 18:20, Romans 12:18

Matthew 5:27-30

When we lust, we objectify others and fail to recognize them as God’s imagers. Song of Songs 8:6-7

Anger and lust in our hearts causes us to dehumanize others and ourselves.

Jesus is calling us to a new way of being human by letting Him change our hearts.

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We are going to be uploading some of our sermons and messages periodically during the downtime between our YouTube/Podcast series'. This was a message by Dr. Ryan at Mt. Zion Christian Church on 3/7/2021.

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GEN 2:15 So the LORD God took the man [He had made] and settled him in the Garden of Eden to cultivate and keep it.

“Cultivate” is the Hebrew word “abad” meaning to work or serve.

“Keep” is the Hebrew word “shamar” meaning to watch or guard.

The duties of the Levitical priests are found in Numbers 3:6-8; 3:31, 36; 4:28; 8:25-26; & 18:1-7.

John 3:14-15

The Israelites were told: “I am the only God you will worship” (Exodus 20:3), and “don’t worship any images whatsoever” (20:4-6).

Psalm 8:4-6

EXODUS 3:11-12

Exodus 19:1-6

“For the LORD has chosen Jacob for himself, Israel as his own portion or possession (segullah).” (Psalms 135:4 ESV)

“Thou shalt not take the name of the Lord thy God in vain”

I Peter 2:9

HEBREWS 2:5-9

2 TIMOTHY 2:12

1 Corinthians 6:2-3

Many of us are entangled in the world. (2Ti 2:4)

I Samuel 17:45-47

May we represent God in such a way that "the whole earth may know”

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In this episode we had a conversation with Nick Quient about some biblical texts on marriage from and Egalitarian position.

Nick Quient is a PhD candidate in New Testament at Ridley College in Melbourne, AU. He also earned an MA in New Testament from Fuller Theological Seminary and a BA from Biola University. He has published in the Canadian-American Theological Review, Priscilla Papers, and the Evangelical Review of Theology and is the author of “The Perfection of Our Faithful Wills” (Wipf & Stock, 2019). He is an ordained Baptist pastor and resides in Southern California.

NIck’s YouTube and Podcast:

The New Testament Theologist: https://www.youtube.com/channel/UCQsupQJMc69c_TmiUlP05PA

The Split Frame of Reference Podcast: https://podcasts.apple.com/us/podcast/the-split-frame-of-reference-podcast/id1176375687

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1 Peter 2 and Romans 13 have some parallelisms. Yet in 1 Peter there’s no mention of 1) Taxes, 2) Wrath, 3) governing officials being God’s servants, and 4) the discussion of “fear” is in relation to God and not authorities in 1 Peter vs Romans.

The American/Western interpretation of Romans 13 (4 myths)

From Luther’s justification of the prince killing peasants in a revolt to Hitler and the holocaust to the apartheid in Africa, Romans 13 has been used to justify the “divine right of kings” and the goodness of the government. Recently Jeff Sessions used Rom 13 to justify splitting immigrant families up at the border because the government has the right to because it was ordained by God.

#1- Everyone should “obey” the government

#2- God chooses government leaders

#3- God approves of the government’s use of violence (bearing the sword)

#4- Christians can/should work in government

An Alternative Examination of Romans 13

The Context of Romans

A Deuteronomy 32 Worldview

Submit to Governing Authorities

Ordained by God

Bear the sword and avengers of wrath

Authorities are God’s servants and Ministers of God

Taxes

3 Options of interpretation

Western view

Paul is telling everyone to “obey” government
God chooses even the leaders
God approves of Government’s use of the sword (war and capital punishment)
Since this is all approved and God ordained, it is a good thing for even Christians to work in government and military

Anti-Imperial view

Romans 12 is about the Christian, Romans 13 is about the hardest enemy to love- the state, because it is anti-Kingdom of God (the Greek voice changes between these chapters)
God allows the system government to keep peace and justice until Jesus returns, but it is ultimately a rejection of God
Christians should not revolt or take revenge but leave that to God, zealotry and patriotism go against the Romans 12/Sermon on the Mount way of life. This leads to the fact that Christians should not work in Government. “The sword” is about local civil justice (policing)
Evil nations were used for God’s purposes in the OT and this explains the “servants” and “ministers” of God verses. It doesn’t mean that God approved of them. God uses Assyria to punish Israel but then God condemned them for the excessive violence.
Need to keep “Wrath” in its context in Romans (God handing people over to the consequences of that they chose).
Taxes are given but not owed- Give to Caesar what is Caesar’s and God what is God’s. The only debt owed is love (Rom 13:8).

Neighborhood view

Based on historical findings and the literary context of the weak and the strong, it seems like Paul is talking about interpersonal relationships in the local neighborhood.
Rome was divided up into neighborhoods with an “authority” appointed (like an HOA manager). The authorities were in charge of keeping order. These people were not necessarily “government officials” but they did manage the neighborhood for Caesar and the state.
Christians may have been tempted to not pay the “dues” (not a tax) due to how the money might be used (upkeep of altars, pagan festivals, etc). Paul’s concern is that they should still pay them but what is “owed” is love alone.
This fits with the context of Romans 12 which is all about how to live and love as a living sacrifice.
Similar to 1 Peter 2 this behavior may lead to the winning over of their pagan neighbors.

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1 Peter Conclusions

· Christoformity is the major theme of the letter. In mind and in behavior.

· Christians should have the mindset of exile within the kingdoms of the world

· Family identity permeates the letter. God is father and Jesus is our brother and example. The ethos of the family dictates what is honorable and not what society does. We bear God’s name.

· Suffering is not something we should look for, but it is something we should be willing to do for Christ. It shows our participation in Christ and trials form our faith. Christ suffered at the hands of the world and his followers likely will too.

· Upside-down kingdom identity- Peter uses many phrases that are derogatory in the culture to describe Christians as honorable

o Elect/beloved exile- Basically loved or chosen homeless person

o Christian- Identifying with someone crucified as your leader

o Spirit of humility- having the mind of a slave

Peter offers hope to persecuted Christians and guides them with practical instruction on following Jesus.

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Topics in 1 Peter 4:12-19

Fiery Ordeal

• Christians should not see suffering as strange because of the backwards way of their kingdom Suffer for the Name

o Christians should not be surprised at their suffering since they are in participation with Christ who suffered at the hands of the world.

o Reproaches should be seen as a test of allegiance

o Suffering is bearing witness for Christ and a cause to rejoice

o Suffering looks like shame to the world, but it is actually glory

o Those who suffer innocently can with confidence put themselves in God’s hands who will make all things right

Judgement in the Household of God

• Judgement beginning in the household of the Lord is an OT concept (Ez 9:6, Amos 3:2, Mal 3:1-5).

• Judgement does not necessarily equal punishment for the believers. It is connected to the testing/fiery ordeal

Topics in 1 Peter 5:1-7

Witness

• The early followers of Jesus weren’t just ordinary witnesses who could be called upon to give their testimony in a court setting. By bearing witness or sharing their experience with the risen Jesus, they ran the risk of persecution and even death. What’s interesting is that the Greek word for witness, μάρτυς (mártus) began over time to carry the connotation of martyr—someone who is willing to suffer or even die for bearing witness to King Jesus. In the New Testament, we begin to see this association with witnesses and martyrdom.

Elders, Shepherds, Flocks

• Considering the sufferings of Christ Peter exhorts church leaders in their responsibility towards God’s flock. They are not merely caretakers for a time, but they are to equip the church to persevere.

Young, Old, and Humility

o The Greek word for humility here was a derogatory word meaning “the mindset of a slave/servant”. But for the Christians this was the way of Christ (Phil 2:1-11= Kenosis).

Topics in 1 Peter 5:8-14

The Devil and resistance

o Peter is seeing the persecution connected to the deceiver the one who is behind the false gods, idols, and empire.

Stand firm

• Jesus is the example. He humbled himself in submission to God even to death on the cross. The cross in the world POV looks like a loss, not a victory, but it was actually the greatest victory of all. Christians are called to do likewise.

Perfection (in Christ)

• Perfection is better thought of as wholeness or completeness, not in a strictly moral sense.

• Peter uses Paul’s favorite phrase for Christianity- “In Christ”

• This indicates the importance of location. Either in Christ or in the world

• God in Christ will bring about all the things in this verse, but we must be connected to him through submission, humility, and allegiance.

If you have questions on 1 Peter please email Ryan@expedition44.com or matt@mtzn.com and we’ll try to address them in the series conclusion episode

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1 Peter 3:8-4:11

Empire/rulers, Slavery/Masters, Patriarchy/Pagan Husbands.

Sermon on the mount

• Tapeinophron Psalm 34

Earlier Peter uses Psalm 34 (LXX)

1 Peter 3:13-17

Suffering for Righteousness

Be prepared to give an account

Honor and Shame

1 Peter 3:18-22

Died for sins

o Peri/Dia- because of.

o Huper- For a benefit

Put to death/Made alive in Spirit

Proclamations to Spirits in prison

o 1 Enoch12:4-13:2 Baptism

1 Peter 4:1-6

The Purpose of Christ

Separate from the world

Gospel preached to the dead?

1 Peter 4:7-11

End of all things?

Love and Hospitality

Stewards of Grace

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Aliens and strangers

Evangelism by behavior/christoformity

• “Submission

Authorities and Freedom

1st Century Slavery

Treatment

Suffering

Favor with God

Hypogrammos is the word for example here. It has a meaning of discipleship, a pattern to follow. Literally it means to follow in the footsteps.

Peter’s use of Isaiah 53

Heb 9:28 uses the same word as 1 Peter 2:24, anaphero (bare/bore)

Isaiah 53 and Atonement

Conclusions

Slaves (and all believers) are to be like Jesus displaying an attitude in suffering that does not fight back, knowing that through their suffering they may bring healing to the ones causing the suffering. And when one suffers unjustly, we know that God is a just judge who will do righteousness because he is the protector of our souls.

1 Peter 3:1-6- Believing wives and unbelieving husbands

Unbelieving husbands and submission

Adornment

Abraham and Sarah

Conclusion

o A major take away is that all 3 of these examples (empire, slaves, and patriarchal household codes) were structures of human making. None of them are ordained by God. Christians might be called to endure this as they lived in these societies, but these structures were never said to be set forth by God in the Bible.

o The Christian response to all of these structures were to live as witnesses and let the power of the Spirit change those who were in power. If these witnesses won over their governors, masters, husbands then we’d see the transforming power of God take place in the systems. God is not interested in “baptized” versions of these systems.

1 Peter 3:7- Believing husbands and wives

Weaker body, vessel, person

o Skeuos- does it mean body, vessel, or person?

Fellow Heirs in Grace

Your Prayers will not be hindered

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1 Peter 1:13-2:10

Prepare your minds

Future grace

Obedient children

Conformed

Holiness and Sanctification

• Watch Bible Project: Holiness

• The root of holy (hagios) is the same word for saint. But a better term is to be a “holy one”

Judgement based on works

• Ransom: Lutron in Greek. Means the price of release or manumission (release from slavery). In its primary usage, the lutron/kōpher referred to neither a sacrifice for sin nor a punishment for transgression, but a price of release or a price of return.

• Luke uses Lutrosin (from Lutron) to describe the Exodus in Luke 1:68 and 2:38, and the verb form in 24:21, and the compound in 21:28. Luke, Mark, and Matthew all use this word to talk about slaves being set free, specifically in an Exodus motif.

• This is the ransom atonement theory which is often conflated with substitution.

• To answer the age-old question- “who was the ransom paid to?” (God, the Devil, Death?) we need to look at the exodus because Peter is connecting this word ransom/redemption to Jesus’ blood.

Blood and Exodus

A few things to notice…

• In this there is no one getting paid off. Not debts are getting collected. The gods are getting their butts kicked and slaves are being set free.

• The blood represents life as we see in Leviticus. So, the blood/life of the lamb gives life to those in the house. Death does not touch them.

• The blood has nothing to do with sin or forgiveness in Exodus. It’s about protection in a cosmic battle. It marks out God’s people from God’s enemies.

Jesus as foreknown (Corporate election and participation)

Last times?

Obedience and Love

Born again and seed

Babies and Milk

Jesus the living stone & the Church as living stones

Priesthood and sacrifices

Stumbling stone and offense at Jesus

Chosen Race

Royal Priesthood, Holy Nation, & God’s Possession

Darkness, Light, and Mercy

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1 Peter 1:1-12

Topics in 1 Peter 1:1-2

Aliens/Exiles

Elect/Chosen

Dispersed/Diaspora

Foreknown

Trinitarian action in sanctification

In his introduction Peter exhorts his audience to view themselves as exiles in society, to be defined as set apart for obedience to Jesus and displaying him.

Topics in 1 Peter 1:3-12

Born Again

Family language in 1 Peter

Salvation, inheritance, & resurrection

Faith and testing/trials

Prophecy

Application

We are primarily Gentiles living in a post-Christian nation, though still with less persecution than Peter or his audience, our “suffering” and social pressures may or may not be as intense as the author and audience. We do still face trials and share in the same hope as the author and audience and submit to the same authority of God and the same Spirit inspired texts.

We belong to a new family because of God. We should understand the magnitude of the inheritance.

Jesus is the hope of all ancient and modern eschatological expectations.

Sufferings in the present have a purpose, as they always have. The goal of our sufferings is to give honor, glory, and praise to God. Likewise, sufferings prove to be part of our sanctification: to be formed into the image of Christ. Christ suffered so we should be willing to suffer.

The sweep of human history points us to Christ. The testimony of the Spirit from the Old Testament to the present is Christ-centered, and so should we be Christoform too.

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Significance of 1 Peter

The life of Jesus and the believer’s life are inseparable in Peter’s thought.

First Peter encourages a transformed understanding of Christian self-identity that redefines how one is to live as a Christian in a world that is hostile to the basic principles of the gospel.

First Peter challenges Christians to reexamine our acceptance of society’s norms and to be willing to suffer the alienation of being a visiting foreigner in our own culture wherever its values conflict with those of Christ.

The new birth that gives Christians a new identity and a new citizenship in the kingdom of God makes us, in whatever culture we happen to live, visiting foreigners and resident aliens there.

Date and Authorship

The weightiest evidence that 1 Peter is a pseudonymous work has rested on 3 points:

(1) the Greek of the epistle is just too good for a Galilean fisherman-turned-apostle to have written.

(2) the book’s content suggests a situation both in church structure and in social hostility that reflects a time decades later than Peter’s lifetime.

(3) Christianity could not have reached these remote areas of Asia Minor and become a target for persecution until a decade or more after Peter had died, at the earliest.

Date- Arguments for a 64-ish AD date

Tradition universally has Peter in Rome at time of his death (66 a.d.) and the “coded” Babylon location is almost universally considered Rome (as in 2nd Temple literature and Revelation).
Virtually silent that he was much anywhere else (Acts 12:17) except Jerusalem, Antioch, Corinth, etc.
Peter could have easily traveled to and from Rome to Jerusalem and elsewhere after release in Jerusalem to his martyrdom.
Paul and Peter may have overlapped areas, but not necessarily communities.
Persecution in region fits Nero's early reign.

Audience

Arguments for a Jewish Audience

The letter contains direct quotations from the OT and abounds in allusions to it, in phrases, characters (Sarah and Abraham), and in references that evoke Jewish history (dispersion, 1:1; exiles and aliens, 2:11; Babylon, 5:13).
Absence in the letter of any reference to tension with Christians of Jewish origin, as one regularly finds in Acts and the Pauline epistles, for example, could also argue for a Jewish origin of the readers.
Those who take a Jewish audience at times do so out of dispensational eschatology and “replacement theology” concerns putting a distinction between the church and Israel.

Arguments for a Gentile Audience

References to the unholy state of their pre-conversion life (e.g., 1:14, 18; 2:10, 25; 4:3–4)
On the basis of 1:18, most modern commentators disagree that the audience was primarily Jewish Christian; that verse refers to the “the useless way of life you inherited from your ancestors” This understanding is reinforced by the further description in 4:3, “For the time past was [more than] enough to do what the Gentiles like to do, as you went along with acts of abandon, lust, drunkenness, revelry, carousing, and licentious idolatries.”

Conclusions

The metaphors of exile can be attributed to both Jews and Gentiles. Jews in the classical definition of being in exile (out of the promise land) and gentiles in the sense of being in exile in their homeland based on their citizenship in God’s kingdom. Regardless of whether the audience is primarily Jewish or Gentile it should be seen as written to the church, which is defined as Jew and gentile in the NT. Peter encourages these churches with phrases connected with God’s chosen people in the OT such as a kingdom of priests, a holy nation, God’s possession, and people of God.

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What in world does God want?

We get 2 ditches: Legalism (Keep every law and be perfect) and Libertinism (Jesus paid it all so I do nothing). Both are wrong.

Walk before me and be perfect (Gen 17:1)

Be perfect, as your heavenly father is perfect (Matt 5:48)

Tamim

Shalem

Righteousness

Jesus and perfection

Fulfilling the Law

• The Hebrew and Greek terms we’ve looked at denote someone who is whole, intact, mature, and wholehearted. In no instance do they denote what our English word perfect communicates: flawless, without error.

• To Torah called for Israel’s faithfulness to God, for whole heartedness in relation to God and his ways, and for loving-kindness/mercy that reflected God’s character. This is expressed in the idea of tamim, shalem, and telios.

• What does God require? 12 And now, Israel, what does the LORD your God ask of you but to fear the LORD your God, to walk in obedience to him, to love him, to serve the LORD your God with all your heart and with all your soul, 13 and to observe the LORD’s commands and decrees that I am giving you today for your own good? (Deut 10:12-13)

Tamim/Telios is to be of a God Centered, allegiant, loyal life and of God like impossible perfection. It is about the trajectory of your life- the consistent path.

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Christoformity

Image of God/Image of Christ

Bearing the Name/Faithfulness of Christ

The Example (Phil 2:1-11)/Kenosis Read Phil 2:1-11

The Kingdom of God and the Gospel

5 elements of the Kingdom

Kingdom as both present and future

The Gospel: Gospel mean good news. It was usually a royal announcement in the ancient world

The Way of the Exile

Nationalism is an “idol”

Mark of the Beast

Live as Exiles

Romans 12:2- Be transformed by the renewing of our minds… We don’t think in the ways of this world. We have the minds of the King and the Kingdom, with his rule in focus.

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The importance of land begins early in the biblical narrative in Eden. This is where heaven and earth overlap. Where God dwells and walks with his priests in the garden which is sacred space. Sacred space is the place were God and humanity dwell together.

With Israel the promise land, the land of Israel, was sacred space. God’s temple was there, and he dwelt with his people. The temple was the new place where heaven and earth overlapped. Israel was exiled for polluting the land with their false worship and God’s presence left.

In Jewish thought the land is essential to their eschatology and their theology. It would be crazy to think that God is a king with no country.

What is Salvation?

Our idea of what salvation is plays a lot into the land. In the west our view of salvation has been based on what we are saved from. We know we are saved from Hell, sin, death, and the Devil. But what are we saved for? Many Christians believe we are saved for heaven but is this true? We are saved for the redemption of creation to image God. The narrative begins with Eden and ends with Eden.

What is the purpose of Heaven?

Heaven is usually understood as a transcendent realm beyond time and space. Heaven is primarily characterized by fellowship with and worship of God. The final destiny of the faithful is conceived of as an unending worship service in God’s immediate presence in another world. In the Bible we see heaven as God’s throne room but also as the place where his rule and reign are perfect… Your will be done on earth as it is in heaven (Lord’s Prayer). We see very few mentions of going to heaven in the Bible, but it has become a huge part of Christian theology.

Redemption

What is our future? Life after death is not the goal… life after life after death is!

Rom 8:18-25. Liberation from decay and the redemption of our BODIES is the hope we are saved for. And Why? To be the image of God bodily on earth. Creation is longing for us to be redeemed so it can be redeemed too.
Jesus speaks of the regeneration when he sits on his throne. To Jews this was when God would rule on earth again. (Matt 19:28)
Acts 3:21 speaks also of the restoration of all things.
Colossians 1:20 talks about all things reconciled in Christ.
Eph 1:10 speaks of all things being summed up in Christ. In heaven and on earth. Heaven and earth is what is mentioned in Gen 1:1 for all of the cosmic creation so that is what Paul has in view of what is redeemed.
God pronounces creation “very good” Gen 1:31. Our task is to steward that creation not to escape from it to heaven (escapism is platonic and gnostic thinking).

Resurrection

1 Cor 15:44-55- spiritual body is not being disembodied but being imperishable.
Phil 3:20- our body will be like his. Jesus was resurrected bodily.
John 5:28-29 The dead in their graves will rise

The importance of the resurrection is so that the image of God can be restored to its vocation perfectly when death is defeated. Our concentration in salvation is usually being saved from going to hell but we often leave the resurrection behind. Jesus died to defeat death. Death was the result of separation from God in the garden and that is what needs to be reversed. Why?... Image of God

New Heavens and New Earth- What is our destination?

Rev 21:1-7. Heaven comes to earth. Koinos (renewed) is used here.
Isaiah 65:17-25- Consistent with the OT. The Jews didn’t have a disembodied view of being human. They believe in God restoring his Eden mission.
The meek will inherit the Earth!

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Law as Grace

The Torah was Grace. God didn’t say get right and then I’ll free you from Egypt.
Torah was Israel’s instructions on how to live in a wise way and how to properly represent God in the world. Not necessarily rules but a way of life.

What is the Sermon on the Mount?

The context is about the kingdom of God (Matt 4). So this is the kingdom ethos… the “law of the Kingdom”
The Sermon on the mount is an all-out assault on the ego… a call to be crucified and live the Jesus way.

Beatitudes

Makarios can mean happy or blessed. In classical Greek it meant the divine life… the life of the gods

Poor in Spirit

Kenosis (Phil 2/ foot washing)
Poor= beggar… kingdom of the desperate
This flows into all the other beatitudes
- Gentleness that renounces selfishness and my rights over others
- The capacity to mourn with the broken and not be obsessed with fixing them
- Mercy that puts aside dominance and coercion
- The hunger for justice and God to set things right as in the Amos, Micah, and Isaiah prophetic traditions.
- The pure heart of the peace maker who does not demand vengeance.

Salt and Light

Light bearers… it’s about reflecting God’s light to those we come in contact with… bearing the name, imaging God
Salt is about impact. Salt was put on sacrifices (covenant), purified things, preserved and restored, was also a weapon of warfare (spiritual?), connected with friendship in the NT.
Light was connected to the gentile mission and Israel’s calling to represent God and also connected to good works (1 Peter 2:11-12)

Dealing with the heart issues

Not legalistic but transformative
Murder… Don’t hate… go even further, actively seek restoration (leave your sacrifice and go reconcile… remember communion last week)
Adultery… Don’t lust
Don’t make Oaths… Be a person of integrity
From the heart your actions flow

Enemy Love

Eye for and Eye was about limiting retaliation in a violent culture. Jesus says don’t even get retribution even if you are entitled to it. This is a picture of Jesus forgiving enemies.
Our love must be displayed as God did… kenosis, service, self-giving (not self-seeking) love.
If this is our high calling, how do we treat those that the church has seemed to make into enemies… Muslims? Gays? Political opponents? … religious, political, and opposites in lifestyle? Jesus would eat with these people.

Be perfect

Telios means complete and the context of this is not moral perfection or without error, but it is about love. Luke 6 translates this same verse as be merciful as your father is merciful. The Jews concentrated on God’s mercy as his chief attribute and not his perfection, power, or sovereignty. For a Jew to be perfect was to be full of mercy.

Conclusion (Matt 7:12-28)

Jesus gives a few parables. Narrow and wide gates, true and false prophets (I never knew you), and wise and foolish builders
We often hear these in the context of salvation… the real context is in living the way of Jesus, walking his path. The way of the sermon on the mount life is narrow (difficult)
Believers can do miraculous things but might not know Jesus. Jesus is looking for the fruit of this sermon… Kenosis, Enemy love, surrender, taking up our cross, …. It’s the christoform life.

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The Ekklesia is a group of Christ Followers who come together to be the living body of Christ. We image him by living in love and unity and continually being a witness to the Kingdom Rule of Christ in the world.

4 Things the church is: a Bride, a House, a Body, and a Family

Bride

Rev 19:7; Eph 5

House

Ephesians 2:11-22; 1 Peter 2:1-10; 1 Cor 6:19

Body

1 Cor 12:12-30; Eph1:20-23; Col 1:21-29

Family

The church is described as New Birth, Children of God, sons of God, brothers and sisters, fathers, an household in the New Testament: Gal 6:10; Rom 8:29, Eph 2:19, 1 Tim 5:1-2, 1 Tim 3:15, 1 John 2:12-13, 1 John 3:14

How should the church family act?

The Members take care of each other. James 2:14-17, Eph 4:28, Gal 6:2, Rom 12:13
Spend time with each other. Acts 2:42,46
Show affection towards each other.
Grow: internally (spiritually) and externally (in numbers)
Share responsibility
Reflect the triune God in their relationships 1 John 1:1-3,

The Lord’s Supper

In the Roman context they would have these banquets where there were 3 parts.

First course was a meal together with people ranked from greatest to least (remember Jesus’ saying about not seating yourself in the pace of honor at a banquet?)
Second part was when a cup was raised (drink offering) to Caesar and pledged allegiance to him
Third part consisted of poems, songs, speeches and etc in honor of the emperor.

The church's banquets (meetings) were subversive.

1 Cor 8-11

1 Corinthians 8 and 11:17-34: The importance unity in relationships and community when taking communion.
1 Corinthians 9 and 11:17-34: Communion represents the fellowship meal of the priesthood in the OT. The church is the priesthood and communion is our fellowship meal.
1 Corinthians 10 and 11:17-34: We connect with God and proclaim our allegiance to Him during communion.
1 Corinthians 11:1-16 and 11:17-34: the necessity for equality within the Church and the importance of meeting needs in the Body. We come to the table as equals.

Gifts and Meetings

Rom 12:6-6

1 Cor 12:8-10

1 Cor 12: 28-30

Ephesians 4:11

1 Peter 4:11

We need all the gifts in action because they display and model Christ. We cannot elevate one over another (such as pastor or teacher).

Church Unity

Rom 15:7; 1 Cor 1:11-13; John 17:20-23

In short, whenever the church gathers together, its guiding and functioning principal is simply to incarnate Christ (1 Cor 12:12)

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We see that in the Biblical Narrative (and still true today) there are only 2 kingdoms: "The World" and the Kingdom of God. All the structures and systems of the world are influenced and run by Satan and the Powers.

The Bible speaks of this often in the way it uses the word “kosmos” usually translated as World. It can mean a few things 1) the earth or creation, 2) The people of the earth, or 3) the systems of world (under the enemy).

Examples of Kosmos:

1 John 5:19; James 4:4; Matthew 4:8; Mark 8:36; John 15:19; John 18:36; Gal 4:3; Col 2:8; 2 Pet 2:20

Baptism

Baptism in the 1st Century was not only an outward sign of an inward faith or simply a religious ritual but it was a political pledge.

“The early Church of the first century viewed baptism as their sacramentum to Jesus. Tertullian (160-225 AD) contrasted the Christian sacramentum with the Roman soldier’s pledge of loyalty to the emperor and the empire. He makes the case that just as a soldier, upon his oath of allegiance, was inducted into Caesar’s army, so a Christ-follower was initiated by the sacrament of baptism into God’s Kingdom. Each person vowed faithful (allegiant) service to his ruler and kingdom. Baptism into empire or baptism into Christ’s nation was the dividing line. Tertullian condemned any Christian who would be willing to swear the Roman sacramentum, since baptism was the only sacrament a Christian should observe. For the early Church, baptism was abandoning empire and claiming new citizenship in Jesus’s nation.” (RivalNations.org)

1 Peter 3:17-22

Babylon

In the early church the phrase “Babylon” became the code word for the system of Satan or the kingdom of the world (kosmos).

The Way of the Exile

We need to view America less like a biblical Israel and more like a biblical Babylon. How do we live as exiles in the midst of empire? -Brian Zahnd

Way not to live as Exiles

Tribalism

Political Parties

Violence

7 Mountain Mandate

Ways to live as Exiles

Jeremiah 29:5-7

1 Peter

Daniel

Jesus calls us to radical allegiance to His Kingdom alone

You cannot serve 2 masters (matt 6:24)
Paul tells Timothy that as a soldier of God’s kingdom he should not be caught up in civilian affairs. (2 Tim 2:4)
James says that friendship with the world is enmity with God (James 4:4)
We are called to seek first God’s kingdom (matt 6:33)

5 differences between Kingdom and Empire

DIFFERENCE OF TRUSTS
DIFFERENCE OF AIMS
DIFFERENCE OF SCOPES
DIFFERENCE OF RESPONSES
DIFFERENCE OF BATTLES

Honor and Pray for the leaders (Emperors)

1 Peter 2:17

1 Tim 2:1-2

We are not called to change the world’s systems but as the church to be the change and embody the kingdom here on earth

Romans 12:2- Be transformed by the renewing of our minds… We don’t think in the ways of this world. We have the minds of the King and the Kingdom, with his rule in focus.

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When we talk about Kingdom, we need to have 5 ideas at play. All 5 are necessary ingredients to define the Kingdom of God

King
Rule or a reign
A People
A Law
Land

So, it’s a king who rules by rescuing and saving people. A People who live the way of Jesus reflecting and imaging the king in sacred space… we are sacred space but our home and churches are also this space and we take this Kingdom with us and expand it as we live like the king and teach others to live under his Rule and his Law.

The Gospel

Both Jesus and Paul derived this important word (Gospel) from the prophetic poetry of Isaiah in the Old Testament (Isaiah 52:7-10) where the future arrival of God’s Kingdom through the Messiah is called good news.
The 4 Spiritual Laws and the Romans Road all contain “truths” but look a lot different than the way the apostles presented the Gospel in the Bible.
The Gospel Romans 1:1-4; 1 Corinthians 15:1-8; 2 Tim 2:8
The Gospel is about Jesus and not us. We can't let the benefits of the gospel run the conversation of the gospel.
Simple Gospel:Jesus is King
We have a response to make when the gospel is presented... which kingdom will you be part of?

Acts 17:5-7…no king but Christ. Are we being accused of turning the world upside-down by our gospel? And how we live it out?

How do we live?

Skinny Jeans

All about social justice and humanitarian efforts
Kingdom to them means: good deed done by good people in the public sector for the common good
We often hear from these people that “I don’t want to work in the church, I want to do Kingdom Work”

Pleated Pants

Usually means God’s rule or reign but rarely means his realm.
Concentration on souls… salvation… Savior vs. Lord….Kingdom is purely religious and about getting to heaven.
Kingdom work as public activism… trying to get our states and government to be “moral” or transform the culture.

3rd Way

John Nugent: “Our responsibility is not to make the world a better place, but to be the better place God has begun in this world through Christ. We are his kingdom work. We are ambassadors who proclaim what God has done, is doing, and will do. God’s strategy is for his people not to fix this world but to plant a new world in the midst of the old one and to woo the old world to Himself through it. As followers of Jesus, the body of Christ, the new humanity and new creation is us. A new creation as begun in the midst of the old world that remains. It is the new world of God’s Kingdom and its people. So God’s people are not responsible for making the world a better place, but for being the better place that Christ has already made… the early believers were vocal in proclaiming the gospel of the kingdom and visible in living it out in community… the church’s calling centers on being the better place God began in Jesus.”

John 13:35 By our love for one another, the world will know you are my disciples.

John 17:23 By being in unity, the world will know that the Father has sent Jesus.

Phil 1:27; 1 Thes 4:10-12; Eph 3:10

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Matt launches a series on Expedition 44 looking at the Kingdom of God and how to live as Kingdom citizens.

Christoformity

To be conformed/transformed into the image of Christ (Romans 8:29- the purpose of salvation) and reflect that in our daily life. The church has gotten off track when it comes to discipleship. We think that to create a disciple is to teach someone how to make a conversion or just share their faith. True discipleship is to reflect Jesus; to become more like Jesus.

The Word of God

Mark 9:2-8; John 1:1-18

Image of God/Image of Christ

Genesis 1:27-28; Psalm 8:4-8; Romans 1:22-23, 3:23, 8:18, 8:29-30

Glory here can mean honor, but the glory given to mankind as we’ve seen in Psalm 8 is to bear God’s image.
To fall short of the glory is not moral perfection as the modern western tradition teaches. It is failure to bear God’s image.
Glorification in 8:30 is in the present tense (aorist). Glorification is the result of being conformed to the image of the son who is the image of God.
Christian theology teaches us that Jesus has always existed as part of the Godhead. If we are made in the image of God, we are made in the image of Christ (Col 1:15). Christ came and showed us how to be human and live out our calling as image bearers. So, when we conform to Christ, we conform to the image of God our vocation. Jesus is our example of how to be an image bearer (John 12:45).

Bearing the Name

Exodus 20:1-7

Faith(fulness)

Gal 2:16,19-21; 3:21-29

Faith in the western Christian tradition is usually defined as agreeing with certain beliefs or propositions. Essentially a checklist of doctrine… believing Jesus died for you, saying a prayer, affirming God created, etc. … James actually condemns this as true faith; even the demons believe and tremble… faith without works is dead… we are not saved by faith (belief) alone but also works.
While this has an aspect of the word pistis (translated as faith) this is not it’s primary meaning. Faith in the ancient world was a relational word and not primarily mental ascent.
Allegiance to Jesus is also embodying the life and mission of Jesus ourselves.

The Example /Kenosis

Phil 2:1-11; John 13:1-17

Kenosis reveals the fullness of what God is like… remember John 1… “no one has ever seen God at any time”. The fullness of God dwelt in a human body (Col 2:9). Kenosis is not the surrender of attributes but the definition of God’s nature.

Living Epistles

2 Cor 3:3

How might we be living epistles?
How do we embody kenosis to the world around us?
How does “faith” play into being a living epistle?
How do you reflect the image of Christ?

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Where have we been and what conclusions have we come to with atonement? Intro • What is Atonement? We saw that the word atonement is an etymology (At- One- Ment) but the Bible speaks more of the words (KPR and hilasterion) translated as atonement as covering or purging. Expiation of sin not propitiation of wrath. God is not acted upon, sin is. Sacrificial system Sacrifices: o Burnt offering is about a gift and just wanting to spend time with God. o Grain offering is about remembering the covenant o The well-being (Peace) offering is simply a thank you to God o The Purification (sin) offering is about cleansing sacred space o The guilt or reparation offering is about repayment for an unintentional sin (humans making things right with other covenant members and recommitting to the Covenant with God) • Blood: the blood manipulation was about cleansing sacred space. In combination with atonement language, it meant to purge or cover to decontaminate the sanctuary. The blood was never applied to people except in the ordination of the priests or when the covenant was enacted at Sinai. It was a ritual detergent… the ancient power washer. Blood represented life and not death. • Laying on of hands: Was not transferring sin but rather setting apart the animal for a purpose • The animals were never a substitute for the person • We saw that blood was not requires for forgiveness (there was no sacrifice for intentional sins). There are many examples of sacrifices that were not animals and didn’t require blood for forgiveness. Exodus is the central image of the cross in the Bible. Jesus dies during Passover so we need to make this our main motif of interpreting the cross Day of Atonement Isaiah 53 The Gospels and Acts Romans Hebrews o By offering his own life and blood Jesus made purification (1:3) and atonement for sin (2:17- 18). Died for us - Huper and peri are always used in the “for us” and “for our sins” verses. Legal Framework Righteousness and Justification Imputation Atonement History and Church Fathers Recap Framing questions • Retribution or Restoration? • Substitution or Representation? • Transaction or Transformation? • Judicial or Relational? • Did God need his mind changed about us or our mind about God? • Is there a debt owed? How does the cross bring about justice? • Holiness and/or Love… are they opposed to each other? • Who killed Jesus? God or us? • Is our view of the cross to individualistic? Recap Atonement theories  Moral Influence Theory  Ransom Theory  Christus Victor  Satisfaction theory  Penal Substitutionary Atonement  The Scapegoat Theory  Recapitulation • New Covenant Theory Do we see one theory or many in the scriptures? Do we see any non-existent theories or themes in scripture on this list? Golf club analogy… What do we think are the major themes and how do they work together?

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PSA advocates claim that this theory was there from the beginning, and this is witnessed by the church fathers. Yet the Church Fathers don’t really have modern atonement theories when they speak about the cross. They use phrases like “Jesus died for us”, “Jesus shed his blood for us”, they connect the cross with forgiveness, Jesus freeing humanity from a curse, Jesus as a ransom, Jesus as the 2nd Adam, etc. Though they use this “biblical language” do they mean what PSA has defined them as.

Many pin a fully formed view of PSA on John Calvin in the 1500s. Calvin was a lawyer and interpreted the Bible through a legal lens. Though Calvin did have most of the PSA building blocks in place he never systematized it like the modern atonement theory school does. This didn’t happen until Charles Hodge wrote his systematic theology set in 1871. This was the first time PSA was but together in print as a theory.

The building blocks came into being with Augustine. Paul Vendredi notes this with his 17 historical claims of PSA. 3 were made by Augustine, 9 were Anselm, and 5 are the modern atonement schools built on and expanded upon Calvin. (Check out Idol Killer’s Youtube for more on this).

The 17 Claims:

Original Sin
Total Depravity / Inability
Infant Depravity
Sin is an Infinite Offense
Sin is a Debt we owe
Infants also owe this Debt
Animal Sacrifices
God could Cancel the sin debt by His will...
But, God cannot Forgive a Sin without punishing the Sinner
Death Must be Painful
"Propitiation"
Substitution
God pours out His Wrath
Jesus Became a Literal Curse
The Father turned His back on Christ
Old Testament Sacrificial System
Ransom Paid TO God

Conclusions:

• The early church used biblical language to talk about the cross… retribution must be read into them

• Healing was the focus and not legal metaphors in all of these

• A major focus is on death, sin, and the devil’s defeat and these 3 concepts are connected.

• The results of their defeat are a rescue and restoration of the image of God.

• Until Augustine’s 3 foundational points (original sin, Total depravity, and infant depravity) the early church had nothing to build PSA upon, so it is a fallacy to show that they taught it.

• PSA has no historical leg to stand on. Most often they read PSA into ransom and then back into other theories like recapitulation taking them out of their context and projecting onto the language of the Church Fathers.

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Major issues with the double imputation paradigm:

 The assumption of perfection as the goal rather than what Genesis says: Imaging God (defined as relationship, vocation, and allegiance). If you are building on the wrong foundation, you’ll always get the wrong answers.

 Punishment as a prerequisite to forgiveness. The bible states that God forgives and casts sin away. It never states that punishment is pre-requisite for forgiveness. This is payment and not forgiveness. o The assumption of the sinner needing to have sin punished rather than sin healed. In the Bible as we have shown sin is seen more as “biological” than as a “statutory crime”. In the OT sin stains or taints or infects like a disease. You don’t punish a disease out of someone. You kill the disease to heal the person.

 Righteousness is assumed to be a substance that can be passed from one person to another in the reformed outlook. This is absent in the text.

 Our sins being imputed but at the same time washed away is a contradiction.

 God seeing you as Jesus is problematic. God is essentially participating in a lie. A legal fiction. The Bible says that God sees all things so if he does to know we are a sinner but pretend otherwise would go against the nature of God as described in scripture.

 We are called slaves to sin, but we need to pay the debt to God… is God the author of sin?

 The issue of the Torah that says sons should not suffer for the sins of their fathers and each should die for their own sins. God also wouldn’t allow Moses to give up his life on behalf of Israel. Does God break Torah to make this framework work? \

 The phrase “righteousness of Christ” is never mentioned in scripture. This is not to say that he is not righteous. He is called the righteous one (the faithful covenant partner). But if we are looking for Christ’s righteousness becoming ours, we never see this transaction in a single verse in scripture.

 The trinitarian issues in this model are outside of orthodoxy. The father and son always act in unison and not against each other. This model has the father punishing the son. This is a split in the trinity or at the least disunity in the Godhead.

 Logically the courtroom analogy makes no scene in this context… o The judge’s righteousness is in doing what is right and making a proper judgement o When either the plaintiff or the defendant is declared ‘righteous’ at the end of the case, there is no sense that in either case the judge’s own righteousness or anyone else’s has been passed on to them, by imputation, impartation, or any other process. What they have is a status of ‘righteous’ which comes from the judge. So having God’s righteousness as an alien righteousness or Christ’s righteousness makes no logical sense in the analogy. o Even if we do take a courtroom view… God makes the judgement that we are in the right. We aren’t punished though we may deserve to be punished. We are forgiven, there’s no debt owed, its simply gone. We still aren’t receiving anyone else’ righteousness and perfection is not the foundation. The analogy fails on many levels.

 It is individualistic. The Biblical framework when read in cultural context is always about the group. ANE and 1st century people didn’t identify so much as individuals as we do in the West. They thought of themselves as part of the larger group.

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observed on justification.

1.The question of justification is a matter of covenant membership. The underlying question in (for instance) Gal. 3 and 4 is: Who are the true children of Abraham? Paul’s answer is that membership belongs to all who believe in the gospel of Jesus, whatever their racial or moral background.

2.The basis of this declaration is the representative death and resurrection of Jesus himself. The resurrection is God’s declaration that Sin has been dealt with and Jesus and his people are in the right before God (Rom. 4:24-25).

3.Justification establishes the church, the renewed Israel, Jew and Greek alike, transcending racial and social barriers (Gal. 3:28). Pagan converts to Christianity did not need to become Jews in order fully to belong to God’s people, the attempt to do so was in itself a renunciation of the gospel, implying that Christ’s achievement was insufficient or even unnecessary (Gal. 2:21; 5:4—6).

4.Justification by faith’ is thus a shorthand for ‘justification by grace through faith’, and in Paul’s thought at least has nothing to do with a suspicious attitude towards good behavior. His polemic against ‘works of the law’ is not directed against those who attempted to earn covenant membership through keeping the Jewish law (such people do not seem to have existed in the 1st century) but against those who sought to demonstrate their membership in the covenant through obeying the Jewish law. Against these people Paul argues that the law cannot in fact be kept perfectly — it merely shows sin. And that this attempt would reduce the covenant to a single race, those who possess the Jewish law, whereas God desires a world-wide family (Rom. 3:27-31; Gal. 3:15-22).

Justification in short is not ‘how someone becomes a Christian’. It is God’s declaration about the person who has just become a Christian. They are a covenant member. It’s about the church more than salvation. Ecclesiology is primary, salvation is secondary (a benefit of justification, not justification itself).

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Today we get to the crucial question of what does it mean that "Jesus died for us?”, The Nicaean Creed says that Jesus died “for us and for our salvation” In evangelical and western theology, we make a lot of these phrases, and they are important theologically, but we put a lot of freight into the preposition “FOR” and assume an understanding that might not even be in the text.

“For” Does this phrase, “for us” (or “for all”), mean “for our sake” (benefaction), or “on our behalf” (representation), or “in our place” (substitution)? There are 4 Greek words used as the 1 English word “for”. Greek is specific.

Anti: this for that (substitution or exchange) • Eye for (anti) an eye, tooth for (anti) a tooth (Matt 5:38)

• “Do not repay anyone evil [in exchange] for (anti) evil” (Rom 12:17)

• Ransom for (anti) many (Mark 10:45)

Dia: Because of or on account of

• We looked at this in our Isaiah 53 episode (dia and mim)

• Doesn’t ever mean “in the place of”

Peri: Concerning, about

Huper:

• in some entity’s interest: for, on behalf of, for the sake of,

• the moving cause or reason: because of, for the sake of, for, and • denoting general content: about, concerning.

• It is interesting that Paul always uses huper when talking about Christ’s death being “for us” or “for our sin”

Conclusions:

• “For us” is about

• Representation not substitution

• Rescue and healing not punishment

• benefit out of love not wrath or appeasing justice

• Huper and peri are always used in the “for us” and “for our sins” verses.

• These are about representation or simply concerning the benefit

• If they meant to communication substitution or PSA, they would have used anti, but that word for exchange or substitution is never used except in Mark 10:45 (ransom for many), which we covered in our gospel episode and showed that it is not about Penal Substitution.

• Substitution neglects the two-sidedness of Christ’s work: Christ acts both on behalf of God, representing God to humanity, and on behalf of humanity, representing humanity to God.

• Penal Substitution flies in the face of the Torah which in multiple places forbids for someone to die in the place of another for their sins. • Representation, therefore, allows us to express the two-sidedness of the one undivided divine work of salvation.

• Substitution carries an individualistic emphasis: we think of substitution as primarily an exchange between individuals—this one in place of that one. Yet, Paul nearly always uses plural, corporate language when speaking concerning Christ’s death “for” others. Only twice does Paul use singular terms with an individual emphasis.

• In every other instance, some fifteen times, Paul uses plural language with a corporate emphasis. This corporate emphasis is reflected in the plural language used elsewhere in the New Testament concerning Christ’s death “for” others. Jesus is not the universal substitute, taking the place of each human one by one (exclusion), but rather our corporate representative, representing the place of all humanity at once (inclusion)— “once for all” (Rom 6:10).

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Doc Ryan and Matt Mouzakis Dive into atonement in the book of Hebrews.

By offering his own life and blood Jesus made purification (1:3) and atonement for sin (2:17- 18). These are big picture summary statements. But where, how, and by what logic? For this, we need other passages to provide details.

• Jesus’ death obviously happened on the cross, but Hebrews is explicit that the atonement happened somewhere else—in 9:11-14, 24—the heavenly tabernacle. Atonement didn’t happen on the cross.

• Jesus’ atoning work accomplishing many things: - Removes (purges) sin (9:24-28) - Forgives sin (10:18) - Sanctifies and perfects us (10:10, 12-14) - Gives us confidence to approach God with a clean conscience (Heb 10:19) - Frees us from the fear of death and destroys the one who has the power of death (Heb 2:14) - Mediated a new covenant with his sprinkled blood – this alludes to the blood Moses sprinkled on the people when making the old covenant (Exod 24:6-8) and the blood Jesus sprinkled in the heavenly tabernacle to make a new covenant. This points to the function of the blood being what it does for us in the heavenly tabernacle, not how it satisfied God’s wrath on the cross. (Heb 12:22-24) - Makes us complete in everything so we may do God’s will (Heb 13:20-21)

• Jesus became flesh, learned obedience, suffered, and tasted death to become a perfect high priest by virtue of being able to relate to us in our suffering and death (Heb 2:9-10, 17-18; 5:8)

• Jesus became priest through the power of an indestructible life, which means that “death” died on the cross more so than Jesus! (Heb 7:16)

• Christ endured the cross for the joy set before him – nothing about facing God’s wrath on our behalf (Heb 12:2)

So, what’s missing here in Hebrew’s view of Jesus’ death?... It does accomplish a lot of things… but there’s nothing about His death as what finally satisfies the wrath of God. There’s nothing related to a payment for sins. There’s nothing about Jesus taking our place or dying the death we deserved. It’s all missing from the text… to get there you have to import it or read it into the scriptures.

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What is Romans about? Romans is a pastoral letter that does contain theology but the purpose is not to lay out systematic theology. The theology in the letter is to service Paul's purpose in the Roman church dealing with issues between the weak and the strong.

The Gospel Romans 1:2-4 is Paul’s Gospel. Some think the gospel of which Paul is “not ashamed of” comes after Romans 1:16-17 (beginning with wrath on humanity) but it is actually what he begins his letter with, and he explicitly states it. This is shown in Paul’s quotation of Habakkuk 2:4 which states that “the righteous will live by faith (or faithfulness)”. In the Hebrew Bible’s context of Habakkuk, God’s own faithfulness to His covenant is in question by the events happening in that time. What is called for in the situation is faith and that will be the true marking of God’s covenant people in times of trials and persecution. Yet in the LXX the verse refers to God’s own faithfulness as the means of life for his covenant people. Paul’s thesis is that the righteousness of God is His own faithfulness to the covenant and that is revealed in Christ’s faithful life, death, resurrection, and exaltation. Covenant membership is available to those who are faithful, and this is made available through/by Christ’s faithfulness.

The Wrath Romans 1:18-32 talks about the wrath of God that is revealed against all unrighteousness. Coming back to our conversation of sin in the intro episode, Paul agrees here. He connects sin to idolatry, and we see that the sins (immoral behavior) are symptoms of the disease.

Justified by what? Justified by faith Alone. was one of the mantras of the Protestant Reformation and it has led to some issues… First, “alone” is not in the text. The only place where it mentions “faith alone” is in James 2 where it says we are not justified by faith alone but also by our works. If by “faith alone” you mean we are justified by grace (Rom. 3:24), by Jesus’ blood (Rom. 5:8), by Jesus’ resurrection (Rom. 4:25), by faith apart from works of the law (Rom. 3:28), and by works and not by faith alone (James 2:24), then great, you agree with the Bible. Romans 3:23-26, Romans 4:24-25

Peace with God- Romans 5:1 Ecomen here is translated “we have” in the indicative mood. But our earliest manuscripts have this word as echōmen, meaning “let us have” as a subjunctive. The subjunctive reading is preferred based on manuscript evidence for the earliest dating and based on context. The following verses go into perseverance in suffering and exhortations to be like Christ (moral influence). This is based on Jesus’ vindication from his sufferings and not based on debt repayment. Romans 5:6-19 Romans 6:3-14

Romans 8:1-4 Jesus bore our sin in that he bore our wrath and violence against Him. As Brian Zahnd says, “At the cross we violently sinned our sins into Jesus, and Jesus absorbed them, died because of them, carried them into death, and rose on the third day to speak the first words of the new world: “Peace be with you.”

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Ransom for many Matt 10:28/Mark 10:41-45

o Kopher (Hebrew of Greek Lutron) is used this way: God’s redemption of Israel from exile: “I give Egypt as your ransom (kōpher), Ethiopia and Seba in exchange for you” (Isa 43:3)

• Is Jesus a substitute here?... ransom “FOR” many o Ransom for PSA has the notion of substitution, pointing to the Greek preposition anti (“for”), which carries the meaning of “exchange”—“this for that” (Latin, quid pro quo). That is precisely the meaning of anti in those texts where Paul instructs the church to renounce the world’s practice of retributive justice: “Do not repay anyone evil [in exchange] for (anti) evil” (Rom 12:17; cf. 1 Thess 5:15). Is Jesus the “ransom,” therefore, a substitute?

• If we wonder what “price” God has “paid” to ransom Israel from captivity in Babylon, the prophet tells us—none: “For thus says the LORD: You were sold for nothing, and you shall be redeemed without money” (Isa 52:3). God need not “pay” any “price” to anyone to redeem his people; for the “ransomed of the Lord” are liberated by God, not by an exchange between God and some other power.

Gospels and Acts Summary:

• Jesus uses the “Son of man” title to talk about his kingship but also about the defeat of the powers as in Daniel 7 and the defeat of the beasts.

• Jesus’ ministry about healing. God loved the world and sent Jesus to heal it. Jesus is depicted more as a doctor than a lawyer. In our first episode we talked about the fact that you can’t punish a disease out of someone, and Jesus came to heal our sin and not punish it out of us.

• Ransom is connected to a new exodus. It means to free slaves. It was costly to God as it meant that Jesus’ life was given up for us. But this wasn’t a payment. As in the Exodus God’s ransom was by his mighty hand and he didn’t pay off himself or the powers… it was a rescue mission.

• The New Covenant spoken of at the last supper was inaugurated on the cross. The New Covenant in Jeremiah relates to the end of Exile. This is the way out of our exile from Eden, the reversal of Babel, and Israel’s exile.

“The cup” is connected to God handing Israel over to the nations. God allowed Jesus to be handed over to Rome and the temple leaders to fulfill his mission. This is not active wrath but letting the people have their way as we saw in our wrath of God episode. The Barabbas story is connected here.

• “My God why have you forsaken me?” Was a cry, in Jesus’ humanity, of what he was experiencing but he is quoting Psalm 22 where God didn’t forsake the psalmist and God didn’t forsake Jesus. There is not split in the Godhead.

• We see in the gospels that the Cross was man’s doing, God knew it would happen, but it was the wrath of the people. But we see the character of God in this that Jesus state “Father forgive them, they don’t know what they are doing.”

• There is nowhere in the Gospels and Acts that in anyway talk about God punishing Jesus in our place

• Acts ties forgiveness of sins to the resurrection and baptism (allegiance) and not Jesus' death.

• There are no atonement theories or mention of hell in the Gospel proclamations in Acts.

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3 views:

• PSA view of bearing sin and wrath. Sees this as a direct prophecy about the Messiah

• Historical view sees the servant as Israel as it is defined elsewhere in Isaiah.

• The context is about Israel, Christ is the fulfillment of Israel. We only use this text in the way the NT writers apply it and nothing further.

LXX (Septuagint)

•When it comes to Isaiah 53 when it is quoted in the NT it shows that God is not killing the servant, but people are. God heals the servant.

•Usually, the best practice is to go with the oldest manuscript (LXX here) for interpretation

Context

•Exile: The historical situation and canonical context of Isaiah—exile—suggests a background, that of a people burdened under the weight of their own iniquity and bearing the wounds of their own transgressions. Isaiah understood Israel’s exile in Babylon as the consequence of the nation’s sins (Deut 4:25–31; 28:15–68; 2 Kgs 23:26–27; 24:3–4, 19–20; Is 1; 40:1–2; 42:24).

•Now, were the Servant’s death a penal substitution, he would suffer in place of the people and dies to pay the penalty for their sins. We would expect that the people for whom he suffers, and dies would not be suffering the consequences of their own sins (by the logic of substitution, those consequences would be transferred to the Servant instead, sparing the people the suffering they deserve). Therefore, we would expect the Servant to suffer exile in place of the people. To the contrary, the people do suffer exile for their owns sins, which reveals God’s judgment upon his people. And having suffered exile as the consequence of their own sin, the people need redemption by God from the captivity into which their own sin has delivered them (Is 42:18–25; 43:25–28; 49:13, 24–26; 50:1; 51:21–23).

Takeaways from Isaiah 53:

•“For our transgressions” is “on account of” or “because of”, not “in place of” based on the language (min and dia). Representation and not substitution. •The context is about exile. The servant enters into their exile in order to heal them (this is bearing their sin).

•The LXX writers also seem to notice this as it has God removed from the actions against the Servant where the MT makes that a little muddier. •There is no mention of propitiating the wrath of God in the context. This must be read into the passage

•We need to be aware of the before and after perspective in the chapter. The before perspective is deemed incorrect based on the grammar and context. When the people look back on the servant, they see that their POV was incorrect about God punishing the servant. That was their POV and not reality.

•The guilt offering Is about repairing relationships and has no penal aspect to it in the sacrificial system. This is applied more to the life of the servant than the death in the context.

•God and the servant are not pitted against each other. There is no wrath against the servant, there is no rupture in the Trinity.

•The NT writers never apply Isaiah 53 in a context of PSA when quoting it. It’s usually more a Recapitulation, Scapegoat, or Moral Influence Theory with a hint of Exodus motif (Christus Victor- healing of demons [Matt 8]), but never PSA.

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Leviticus 16

The “Sin” offering goat

Both goats are called a sin/purification/decontamination offering and the reason is that is that the lots have not been cast yet over these two. So, since we don't know yet which ones going to be the actual sin offering, they’re both referred to that way. We don't know which one’s going to be for the Lord, which one was to be for azazel. A better way to translate “Atonement” here is to make expiation with it, or to make a purging with it. The whole notion of the sin offering is decontamination and purification

Propitiation or Expiation (KPR language)

Both words presuppose that there is a barrier that must be removed to overcome sin. We need to look to see what is acted upon in order to translate KPR correctly. As we noted atonement language means to cover or purge but is the issue with humans, God, or sin?

Propitiation: means that the barrier lies within God himself; thus, it is usually interpreted as an action to satisfy divine wrath against sinners. This was the pagan concept of sacrifice, but Christians who hold to this say that God’s justice must be exercised, and sin must be paid for in order to receive forgiveness and the aversion of God’s wrath.

Expiation: means that the barrier lies outside of God, within humankind and/or a stain they leave on the world (sacred space), it is often interpreted as an action aimed at removing sin. To cover, wipe, or to purge sin.

Mercy Seat Translation-This is a common translation, but this is not a good translation. More literally, if atonement (kapper) means to purge then kapporeth (noun) should be the place of purging. In other words, we would really focus on the location not the result, because calling it the mercy seat is sort of reading the theological result into the word. The place is the cover of the Ark in the Holy of Holies which is the footstool of God’s throne. This is a throne room scene.

The Scapegoat or the goat for azazel. 3 views on what happens in this action:

The propitiation view (punishment). The goat bears the sin and wrath.
The azazel refers to the location (the desert) which theologically if the place where sin and evil lives or belongs (not in God’s camp)
Azazel is a proper name. This was the leader of the fallen angels/demons in 2nd temple Judaism. The goat transports the sin to Azazel.

Conclusions on the Day of Atonement

The priest is stripped of all his garb and must do this ritual in a plain fashion
Goat 1- the purification offering, is to cleanse the temple objects. Blood is not applied to anyone.
The scapegoat is sent to Azazel. So, sin, the forces of death, are removed from the camp. This connects a little to last week’s episode in that God is rescuing his people from the forces of death.
Neither of these goats are punished. It’s about expelling or purging God’s space (Expiation). The first goat (the one that dies) is more about cleaning the throne room of the stain of sin. The scapegoat doesn’t get killed.
This is all about resetting sacred space (getting back to Eden)

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Doc Ryan and Matt continue a series on Atonement.

We’re probably all familiar with the story of the Exodus where God calls Moses to stand up to Pharoah in order to set the Hebrews free. There were 10 plagues and each of these plagues was a judgement on an Egyptian god. Essentially, it’s a cosmic battle here. Here is what God says about the 10th plague…

Exodus 12:1-13

12 “On that same night I will pass through Egypt and strike down every firstborn of both people and animals, and I will bring judgment on all the gods of Egypt. I am the Lord. 13 The blood will be a sign for you on the houses where you are, and when I see the blood, I will pass over you. No destructive plague will touch you when I strike Egypt.

Sea Crossing (Exodus 15)

It wasn’t called the "Red" Sea

It was the Greeks who started calling it the Red Sea. When the LXX gets translated, The Egyptians not only didn’t refer to it as the Red Sea, but they referred to all big bodies of water as “the great green.”
Yam Suph means sea of reeds. The earlier meaning of the word suph, if you go back further into the Middle Kingdom in Egypt, suph meant the end, or the extremity, or the border, or the edge, sort of the extreme part. So in that context, it would have meant something like the sea at the end, the end sea or the border sea.
The Reed Sea is the sort of Egyptian equivalent, in the Middle Kingdom—you see this in the Pyramid Texts—is the River Styx. It’s the body of water you have to cross after death to get to the place of your abode. In the Egyptian mind, when you see some sort of border with water on it, you should be thinking about entering into a realm of chaos and death (outside of the camp) so, if you can get past this watery body, this Sea of Reeds, then you’ll get to the other side, and you’ll have this shadowy existence in the presence of the Egyptian gods.the Pyramid Texts are burial texts, with spells and invocations to help get the spirits and the gods to guide the ka, the soul of the departed person, through the Sea of Reeds to the other side, safely. if you don’t, you become one of the mkhay-u. The mkhay-u are the drowned ones, is what that literally means. These are people who get tangled in the reeds and get pulled down into the Sea of Reeds and sort of lose their identity and become the drowned ones. They’re the damned for Egyptians.
the Hebrews were ones who were guided through to the other side were guided through safely to the other side to go and dwell with their God in the promised land.
When we talk about Passover (Communion), and passing from death to life, that’s not an allegorical thing. What they’re telling us in the Song of the Sea is the people who were there who experienced this the first time had the experience of passing through death, passing through the realm of death and being brought through safely to the other side, to new life, by Yahweh the God of Israel. And that’s the experience we’re sharing in when we celebrate Passover

Passover: Deut 16:1-7, 2 Chron 30:13-20

2 Key things: Exodus is rescue from death and deliverance from slavery

It’s a judgement on the Powers
We don’t see any debt or sin language involved here
God is purchasing a people (releasing them from slavery) and calling them His sons and daughters, but not a purchase as a legal metaphor.
Passover sacrifices were a community meal (think communion) to celebrate being rescued and the defeat of the oppressive powers over God’s people

Since the Exodus was Jesus’ primary motif for communicating His crucifixion, we need to put this as a primary metaphor when we think about the cross and its effects.

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Doc Ryan and Matt continue their series on Biblical Atonement.

Sacrifice:

Burnt offering is about a gift and just wanting to spend time with God.
Grain offering is about remembering the covenant
The well-being (Peace) offering is simply a thank you to God
The Purification (sin) offering is about cleansing sacred space
The guilt or reparation offering is about restitution for an unintentional “sins” (many of there were ritual sins and not moral sins). Primarily about repentance and not repayment.

KFR-Kaphar (atonement): They're six different KPR words in Hebrew, four of them are nouns, two of them are verbs. The basic sense of the verb kaphar means to purge. It comes from Acadian word kuppuru, which means to wipe clean. The blood the offering will be used to purge the tabernacle, purge the sacred space, to purge the altar, to purge this or that vessel. It's never applying to the human, to the human offerer. It's to make sure that sacred space is not rendered impure by a common human being who is not sanctified as a priest to occupy. A lot of sacrificial system is about preparing sacred space for your visit or preparing sacred space that God deems it fit to spend time there. It's really not about what goes on with the offerer’s sin.

The sacrificial system for an Israelite wasn’t about us, wasn't about the offerer so much as protecting the offerer from God, from the divine presence or purging sacred space of any impurities so that God could meet the priests there, or God can meet the offerer there.So the blood was a decontaminant or ritual detergent to purify sacred space. Atonement is purging of the stain of sin from sacred space.

Blood: the blood manipulation was about cleansing sacred space. In combination with atonement language, it meant to purge or cover to decontaminate the sanctuary. The blood was never applied to people except in the ordination of the priests or when the covenant was enacted at Sinai. Sin was seen as a stain and part of the forces of death. Blood was seen was part of one’s life force so the blood would overpower, dissolve, cover over the forces of death in sacred space and purge it from God’s presence.

Did God require blood to forgive? blood was about purifying sacred space and not about purchasing personal forgiveness. God can just forgive when we come in faith to him.

Our view in the west is often of the virgin needing to be thrown into the volcano to appease God but as we’ve seen here in Leviticus this is not the way Yahweh works. That was the way the pagan deities worked. Israel’s sacrificial system looked like the pagans’ systems on the outside but when we look closely Yahweh is moving his people away from that way of thinking while using a framework that was in their ancient culture.

In the Torah sacrifice and forgiveness were not necessarily connected. Here are some examples:

Forgiveness by application of oil (Lev 14:19)
Burning flour (Lev 5:11-13)
Burning incense (Num 16:41-50)
Payment of money (Ex 30:11-16)
Gifts of jewelry (Num 31:48-54)
The release of an animal into the wilderness (Lev 16:10)
Appeals to God in prayer (Ex 32:30)

God allowed the sacrificial system as a way of meeting His people in their culture and allowing them to worship him through it. It was allowed not demanded.

The sacrificial system was a signpost that pointed to Jesus as the greater sacrifice, but God allowed it as a way for Israel to show their allegiance and worship to Yahweh.

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Doc Ryan and Matt begin a series on Biblical Atonement.

Today’s Episode covers

What is Atonement? Atonement is a made-up word in English because we didn’t have a word to completely express what the action of sacrifice accomplished from a Hebrew perspective.
Sin: In the OT we have a few terms for sins such as rebellion (pesha), infidelity (meshubah), disloyalty (beged), getting dirty or stained (tum’ah), wandering (‘avon), trespass (ma’al), transgression (‘abar), and missing the mark (chatta’t). Most of these can be summed up under the last word here of missing the mark. But what mark are we missing???
The Image of God- we are cracked icons (images) and Jesus puts us back together modeled after him, the true image. This missing the mark not only stains us, but it stains the world and the systems we create.
Does the popular view of Atonement (Penal Substitution) actually take Sin seriously?
Forgiveness: If forgiveness requires payment or blood is it actually forgiveness?
Exile thinking

Some questions to think about on this journey through Atonement:

Retribution or Restoration?
Substitution or Representation?
Transaction or Transformation?
Judicial or Relational?
Did God need his mind changed about us or our mind about God?
Is there a debt owed? How does the cross bring about justice?
Holiness and/or Love… are they opposed to each other?
Who killed Jesus? God or us?
Is our view of the cross to individualistic?
What does the cross solve? Sin? Death? Evil? (Powers) All of the above?

Atonement Theories

Moral Influence
Ransom Theory
Christus Victor
Satisfaction Theory
Penal Substitution
Scapegoat Theory
Recapitulation
New Covenant

Some interesting History

Though PSA is seen in evangelicalism as the gospel (This has been depicted in the recent documentary “the American Gospel”) but it is interesting to note that in all the orthodox creeds and early church ecumenical councils there is no definition of the atonement in terms of accepted or rejected theories. Where the early church agreed that Christ had saved the human race from sin and its consequences, there was no unambiguous tradition as to how this was brought about. The only line in the creeds that talks about the cross is in the Nicaean Creed and it’s “For us and for our salvation”. There was no discussion on the mechanics of the cross except in Christ’s victory over sin and death, and our salvation because of that. So, to make PSA “the gospel” and the rejection of that view as heresy actually flies in the face of church history.

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Dr. Will Ryan and Pastor Matt continue the series on women in ministry.

1 Timothy 3:1-7

Titus 1:6-9

Can women be elders?

Nearly all English versions use the masculine pronoun (he) and the possessive (his) in 1 Tim 3:1-7. For example, the NIV above uses “he” seven times and “his” four times. But in the Greek text all the verbs are generically expressed, capable of being either gender, and there are no masculine pronouns or possessives.

One Woman Man

the purpose of this phrase is not the gender but the sexual ethic and faithfulness. Against polygamy and homosexuality.

Paul also writes about the gift of singleness in 1 Cor 7 and that it does have spiritual advantages for men and women. Does being unmarried exclude one from eldership? If it does then Paul and Jesus couldn’t be elders at our church. This furthermore points to the meaning of “one-woman man” being about sexual ethic rather than gender or marriage requirements.

• The list of behaviors in Timothy and Titus that are criteria for eldership that Paul says are capable of women:

o Eldership is good work (3:1), Paul expects women to do good work (5:10)

o Elder must be above reproach (3:2), Paul expects women to be irreproachable (5:7)

o Elders must be temperate (3:2), Paul expects women to be temperate (3:11)

o Elders must be self-controlled (3:2), Paul expects women to be self-controlled (2:9,15)

o Elders must be respectable (3:2), Paul expects women to be respectable (2:9)

o Elders must be hospitable (3:2), Paul expects women to be hospitable (5:10)

o Elders must be able to teach (3:2), Paul expects women to be teachers of what is good (Titus 2:3)

o Elders must not be drunkards (3:3), Paul expects women not to be drunkards (Titus 2:3)

o Elders must not be lovers of money (3:3), Paul expects women to avoid being adorned with gold, pearls, and expensive clothing (2:9)

o Elders must be good managers of their household (3:4), Paul expects women to rule their households (5:14)

o Elder must show dignity in the they keep children under control (3:4), Paul expects women to show dignity (3:11)

o Elders must not be new converts, falling into condemnation on account of pride (3:6), Paul expects women to be humble and not under condemnation (5:10,12)

o Elders must have a good testimony from outsiders (3:7), Paul expects women to have a good testimony from others (5:7,10)

Every item on Paul’s list of qualifications for eldership are things he expects of both women and men in 1 Timothy and Titus. Every item listed here we see Paul encouraging the women to become elsewhere in these same letters.

Paul specifically uses gender neutral terms to show that women and men should both aspire to this office and these behaviors. The masculine pronouns and possessives are not in the Greek text.

“One-Woman Man” is an idiomatic phrase that is about sexual faithfulness between one man and one woman in marriage.

Scripture does not ban women from being elder but rather encourages men and women to mutually work together leading and guarding the flock.

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Dr. Will Ryan and Pastor Matt continue the series on women in ministry.

Can Women Preach/Teach/Lead?

1 Cor 14:31-39

1 Tim 2:11-15

Textual Criticism

Are 1 Cor 14:34-35 original to the text?

Manuscript evidence indicates that verses 34-35 may be a later addition and not original and should possibly be omitted or put in brackets or as a footnote in our translations. If this is original, it must fit the context where women and men are permitted to prophesy and pray.

Context of 1 Timothy

The purpose or occasion for Paul’s writing is to stop the spread of false teaching. It is in his intro, throughout his letter and in his conclusion. The cult of Artemis (Diana) was based in Ephesus where Paul is writing, and her temple was one of the wonders of the ancient world. This cult had a female only priesthood and many other female dominated groups existed in Ephesus during the time of Paul. But Especially the Artemis cult was hostile towards men. This may play in the background of Paul’s conversation here.

Authority

The first issue here is the word for assume/exercise authority is not the usual word for authority (Arce or Exousia). It is authentein and is a word only used one time in the Bible (hapax legomenon). Outside the Bible this indicates the meaning of violently usurping authority or domination. I do not permit The Greek word here is epitrepo. It is in the present active indicative grammatical form. That means it is not a command (imperative) and it is not an ongoing action but an “at this time” action.

A woman should learn in quietness and full submission

Does this teach that a woman must be silent in church? Complementarians will say yes, Egalitarians will say no. The only command (imperative) in this whole section is that a woman/wife must learn. Notice that this part comes before Paul’s comment on not teaching. The logic is that one must learn before they can teach. Quietness and submission are the posture of a student.

Creation Principal: Are women more easily deceived?

The references here to Genesis 2-3 are framed by the women’s need to learn and their deception by the false teachers. Just as Eve listened to the snake the women are listening to and spreading false teaching and becoming like Eve. The antidote to being like Eve is to learn. Paul is not saying that all women are more easily deceived (and should never teach), he’s saying the women in Ephesus are acting like Eve in the creation narrative.

• 1 Cor 14:34-35 is questionable in the text at face value as it contradicts 2 other explicit statements in 1 Corinthians of women not being silent in Corinth and participating in worship through their speech. If it is legitimate, it is about order in the service that is not distracting, but also a call to learn as in 1 Tim 2.

• Women should not dominate men in a harmful way as to usurp authority. Men should not do this as well.

• One should learn before they teach

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Dr. Will Ryan and Pastor Matt continue the series on women in ministry.

1 Corinthians 11:2-16

Ephesians 5

Head in 1 Cor 11:3

• Christ is the head of man- meaning Jesus is both the creator and the 2nd Adam. He is the source of the man’s life in the familial sense and as creator.

• Man is the head of the woman- meaning source. Woman came from man. Paul in verse 12 levels the field by saying every man since Adam has come from a woman.

• Head of Christ is God- The messiah came from God to us (the incarnation). The source of Jesus is in the Godhead. This is not about God creating Jesus or about subordination within the God head (this thought was condemned as a heresy (Arianism) by the early church- Eternal Subordination of the Son [ESS])

• “Head” is about source (provision/savior) and not authority. It is a metaphor.

• Paul is concerned about modesty and equality in the church.

• He doesn’t want their beauty of women to distract from the worship or the honor of God.

• Paul wants men to act like men but also be separate from the world.

• Head coverings are cultural, and Paul was using it as an equalizing factor in the church. In our culture what can we do to create equality in the church?

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Dr. Will Ryan and Pastor Matt look at the tough topic of women in ministry. Complementarian: men and women have different but complementary roles and responsibilities in marriage, family life, and religious leadership. There is an important distinction between equality of worth and sameness of role. God has called men and women to different roles. They believe the Bible shows that men are called to lead the family and in the church. Men and women are equal in value, but different in function. Egalitarian: men and women have equality in authority and responsibilities between genders. This entails women are able to exercise spiritual authority in the church. It refers to a belief that gender, in and of itself, neither privileges nor curtails a believer's gifting or calling to any ministry in the church or home. It does not imply that women and men are identical or undifferentiated, but affirms that God designed men and women to complement and benefit one another mutually. Genesis 1:27-28 Genesis 2:18-24 Rib- The meaning is that Eve is half of Adam- an equal half. Man was “not good” without women on the earth. This is essentially a statement of mutuality or equality. Helper (ezer)- “strength” and not subordination as it is applied to God many times and his saving power. Genesis 3:16 If men ruling over women was part of the created order, why do we only hear of this after the fall and as a result of it? Also, If Jesus came do defeat sin and the fall why do complementarians insist on roles depicted as a result of the fall as the created order? Egalitarians will say gender hierarchy is a result of disorder.

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Doc Ryan and Matt Mouzakis with Expedition 44 look at the wrath of God.

We just finished a series on hell and sometimes when we think of Hell we think of divine wrath. We are also doing a series on Tough Topics in the Bible at our church and did an installment on divine violence and wrath came up in our conversation pertaining to that. When we think of God’s wrath it is sometime in the context of an angry dad who “flies off the handle” without a moment’s notice. If we already think of God as a distant, all-powerful sovereign, then his anger will seem more like a dangerous and volatile expression of a deeply angry being. But if we already think of God as a generous, creative father, then his anger will seem measured, fair, and a reasonable expression of his justice and fairness. So, what we need to do is clear the deck and trace the development of God’s anger through the storyline of the Bible.

The character of God

We need to start with the way God describes himself: Exodus 34:6-7 6 And he passed in front of Moses, proclaiming, “The LORD, the LORD, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, 7 maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.”

o Here God describes himself as slow to anger. It literally means “long of nose”. When someone gets angry their face or nose (burning nose) gets red so when the biblical authors say that God has a long nose it means that it takes him a long time to get angry.

God’s anger

God’s hot anger and wrath in the Bible are a major reason why many people struggle to read the Bible. These words are fairly common in the Hebrew Bible, and they depict God in ways that make many people uncomfortable.

Conclusions from the Portrait of God’s Anger and Judgment in the Torah

God’s anger is his just and measured response to the covenant betrayal of his own people. It is not a volatile or unpredictable explosion of abusive violence.

o The most consistent response of God’s anger is to give people what they have chosen, even if it leads to self-destruction.

o This anger is expressed either as exile from God’s presence or in the hiding of God’s face and the removal of his protective and or- der-creating power.

God is slow to anger, which means:

o God will put up with people’s betrayal for much longer than is reasonable.

o God will always accept people who turn to him with soft hearts and genuine humility, no matter what they’ve done.

Jesus, God’s Kingdom and Judgment, and Divine Anger

When Jesus came onto the scene announcing the arrival of God’s Kingdom, part of his announcement was warning about the coming destruction of Jerusalem. Much like the Old Testament prophets, Jesus warned of God’s coming judgement if Israel did not accept his offer of the Kingdom.

o God’s wrath is not abusive anger but a protective anger. God is not a rage-a-holic

o God’s wrath is passive at times. Taking his hand off and allowing the natural consequences to happen

o God is slow to anger, which means:

 God will put up with people’s betrayal for much longer than is reasonable.

 God will always accept people who turn to him with soft hearts and genuine humility, no matter what they’ve done.

o God’s wrath is not an eternal attribute of God but rather a response to injustice.

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Dr. Will Ryan, Pastor Matt Mouzakis, and Jana Diaz finish up a great series on the different views on hell.

In this episode we answer a few questions we've been asked and also revisit our framing questions from the intro episode.

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• Traditionalists believe that the soul was created immortal.

o Greek philosophy held to an immortal soul and some early church theologians held this view as well and it became the default position in the church since.

• The fire may be literal or figurative

o CS Lewis and NT Wright take the view of someone becoming less of the image of God (Eternal Goluming)

o Tertullian, Aquinas, Augustine, Calvin, and Johnathan Edwards believed that the saints would rejoice to see the justice of God in the torment of the lost.

Scriptural

• Genesis 2:17

• Daniel 12:2

• Isaiah 66:24

• Mark 9:43-44 43

• Matt 25:41,46 41

• Luke 16:24 24

• 2 Thes 1:9

• Revelation 14:10-11

• Revelation 20:10, 14-15

Strengths

• Tradition and History

• A Motivational tool for evangelism (turn or burn)

• “Takes sin seriously”

Weaknesses

• Many assumptions built into their exegesis of scripture which we’ll address in the next video.

• Paints a picture of God that is a bit monstrous. Why create people just to torture them?

• Doesn’t account well for the severity of punishment based on the crime. All is equal. Some try to say that there is a spectrum of pain based on the sinner, but this is speculation and not in the Bible.

• No text in the Bible states that the lost will live forever and there’s no text in the bible that says man is immortal

• God giving people a lobotomy so that they don’t remember parts of their life in order to not mourn the lost is problematic. If we are made for fellowship with God and each other it seems like it’s a terrible thing to do to eliminate memories of those we loved.

• Though ECT is a good tool for evangelism, is it true? In Acts the disciples and evangelists never used Hell in their evangelism sermons. They occasionally used judgment but talked about the one who was going to judge (Jesus) and not the method of judgement. ECT is not in Acts at all, so should we use it as a tool to evangelize?

• No torment text in the OT (Daniel just says contempt and Isaiah talks about dead bodies). If this was that important why wouldn’t God mention it earlier? And why not have Israel evangelize the pagans, instead God has nothing to do with them.

• ECT’s view of infinite punishment for sin against and infinite God goes in the face of “each will be judged according to their works”. There seems to be levels of reward and punishment that ECT doesn’t account for except in the level of pain which is nowhere in scripture.

• ECT never actually deals with the problem of sin if sinners are allowed to exist eternally. So God never actually wins and as a creation where righteousness dwells (2 Peter 3) and he is all in all (1 Cor 15). The books are never closed.

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Today Dr. Will Ryan and Matt tackle Christian Universalism, or Ultimate Reconciliation, Or Universal Restoration, Or Patristic Universalism. This view states that all shall be saved. It is not pluralism which means all roads lead to God. This Christian view of universalism states that through faith in Christ alone all shall be saved. This view affirms all cardinal doctrines of the Christian faith and believes in judgement and many believe in a literal Hell, Universal Restorationists (UR) just believe that it won’t last forever.

Strengths

• Consistent with the character of God who is love

• Scripture seems to support the possibility of all being saved

• Affirms God is powerful and able to accomplish what he wants to

• Give a sense of Hope for the world

• If God truly does love all and save all then it really motives followers of Jesus to see people in a reflection of that love and not just see them as people God wants to judge.

• Can make sense of the death passages and the salvation passages

• Makes sense of Retributive and Restorative justice passages

Weaknesses

• All doesn’t always mean all. Sometimes it means all kind. Like as in the gospels where it said, “all of Jerusalem came out to see Jesus”.

• Tradition following the 4th century has been pretty silent for UR

• May decrease evangelistic efforts. But do we need Hell to convince people? The disciples didn’t use it in Acts, they simply proclaimed Jesus’ kingship.

• If we are all saved why not live however we want to?

• UR has a hard time explaining the 2 paths and gates and point of no return passages. Some arguments seem to be a stretch.

• Free Will- Does God override people’s will? He seems to give them over to their desires if they don’t want Him and allows their heart to be hardened. Will he force himself on them through torment (at gunpoint?)? UR seems to go against free will that hold to God’s non-coercion (but to His persuasion).

• Hitler and the Satan will be saved?

• Some will say that this makes the cross useless without (capitol) punishment.

• A lot hangs on post modem repentance. The bible neither affirms not denies this. Maybe it depends on the amount of light given?

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Dr. Will Ryan, Pastor Matt, and Jana examine the Conditional Immortality/Annihilation view of hell. We look at the Biblical and philosophical arguments and then the strengths and weaknesses. Conditional immortality states that immortality is not the default position of humans in this view. Adam and Eve’s life depended upon eating from the tree of life the eternal life of humanity is in eating from the true tree of Life – Jesus. • Conditional Immortality has an extremely strong case biblically. It connects the punishment for sin and the rejection of God from beginning to end in the Bible.  Conditionalists (CI) don’t have to reinterpret death, second death, destruction, perish, and more to mean separation or torment. They let words mean what they normally mean.  Jesus’ death on the cross actually makes sense in a substitutionary atonement model with CI VS ECT. Jesus actually experiences and overcomes the wages of sin… DEATH (Not eternal torment).  In the conditionalist view God actually conquers sin and eliminates it from the cosmos.  Conditionalist do not fall into the platonic views of the soul being immortal that many in the early church fell into but stick to the Hebrew view that goes back to the beginning. If we are immortal by nature then Hell is not really a punishment but a choice of location, instead of the continual biblical motif of choosing life or death.  In the apostolic writings there is never a mention of Hell as eternal torment. In the gospel presentations in Acts, Hell is never mentioned. Judgement and the one who judges is. When the Apostles refer to this judgement it is never eternal torment.  In CI the punishment fits the crime and God says that he values proper scales when it comes to justice. CI seems to be more just in this way than traditionalism.  CI’s version of final judgement is both just and merciful. Unending torment seems to go against the character of God who says over and over that “His anger only last for a moment, but favor lasts for a lifetime”. The traditional view has God’s wrath lasting forever which is nowhere in scripture.  CI fits more with the character of God than ECT overall. A God who respects free will, is merciful, but will let people have what they desire and if that is their own will then God is saddened but obliged to remove his sustaining hand and let them cease to exist.

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Dr. Will Ryan and Matt interview Christ Date from Rethinking Hell on the "Big 3" hell texts that connect the word eternal and an act of punishment/judgement.

Matthew 25:31-46

Revelation 14:9-11

Revelation 20:10-15

We examine if these texts affirm the traditional view or the conditional immortality (annihilation) view of Hell.

Chris Date is Adjunct Professor of Bible and Theology at Trinity College of the Bible and Theological Seminary and co-editor of Rethinking Hell: Readings in Evangelical Conditionalism (Cascade, 2014) and A Consuming Passion (Pickwick, 2015). A full-time software engineer, Chris believes theology and apologetics are for every average joe in the pews, and not just for pastors, philosophers, PhD’s and the erudite in ivory towers. Formerly a traditionalist, he became convinced of the biblical view of final punishment over the course of a process which began when he interviewed Edward Fudge, and he has since defended the view in several debates and on Justin Brierley’s Unbelievable? Radio program on Premier Christian Radio UK. Chris is also a steward of the Rethinking Hell project.

Rethinking Hell: Readings in Evangelical Conditionalism

A Consuming Passion: Essays on Hell and Immortality in Honor of Edward Fudge

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Dr. Will Ryan, Pastor Matt Mouzakis and Jana Diaz begin a series on Hell.

o Our view of hell must be rooted in our view of God’s character.

• Today we will give an overview of each view along with some common texts to show their merit.

• In the upcoming episodes we’ll try to unbiasedly cover each view with its Biblical strengths and weaknesses along with philosophical strengths and weaknesses.

• We’re going to have an interview with Chris Date from Rethinking Hell

• We’ll conclude the series with our thoughts and reflections

Traditionalism (Eternal Torment, Eternal Conscience Torment [ECT])

Primary text: • Matt 25:41-46: Sheep and Goats, eternal punishment vs eternal life

• Mark 9:43-48: Cut off your hand, pluck out your eye, eternal worms and fire not quenched

• 2 Thes 1:9: shut out from the presence, everlasting destruction

• Dan 12:2: everlasting contempt

• Rev 14:10-11: tormented, smoke will rise forever and ever

• Rev 19:20: Those who receive the mark of the beast thrown into the lake of fire

• Rev 20:10,15: Devil, Beast, False prophet tormented day and night forever, those not found in the book of life thrown into the lake of fire.

Notable advocates: Tertullian, Augustine, Thomas Aquinas, John Calvin, and most of the western Christian tradition after the Reformation.

Conditional Immortality (Annihilation)

Primary texts: • John 3:16: “perish”

• Romans 6:23: Wages of sin is death

• 1 Thes 1:9: everlasting destruction (not destroying)

• 1 John 5:11-12: he who has the son has life, he who does not have the son does not have life

• 2 Peter 2:6-7: Sodom and Gomorrah’s extinction is equated to the lost. Ungodly are destroyed

• Matt 10:28: Don’t fear the one who can kill your body but fear the one who can destroy your body and soul in hell

• Psalms- Primary image of God’s enemies is death or destruction (end of life)

• Phil 3:18-19: Their end is destruction • Hebrews 10:39: destruction

Notable advocates: Irenaeus, Ignatius, Athanasius, Arnobius, (Epistle of) Barnabas, John Stott, Edward Fudge, FF Bruce, Ben Witherington, Greg Boyd, Chris Date

Universal Reconciliation (Christian Universalism, Patristic Universalism, Restorationism)

Primary Texts:

• Lam 3:31-32: God restores after he judges

• Rev 21:25- Her gates will never be shut (same nations who were the bad guys are healed and welcomed in)

• Rom 5:18: All die in Adam, all are made alive in Christ

• Rom 11:26: All Israel will be saved

• Rom 11:28: All shut up in disobedience, all given mercy

• Col 1:19-20: Through the cross all things are reconciled to God

Notable Advocates: Clement of Alexandria, Origen, Gregory of Nyssa, Gregory of Nazianzus, George MacDonald, William Barclay, Thomas Talbot, Rob Bell (possibly?)

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Doc Ryan with Expedition 44 and Pastor Matt Mouzakis

• Get our focus off of the acquisition of possessions and money because they run contrary to the kingdom vision; be generous and store up treasures in heaven. You can only serve 1 master. • Don’t worry or be anxious because God knows your needs and he provides.

• Our role as humans is to love and show mercy; we are ambassadors of God’s reconciliation. God alone is judge.

• We are called to discern but not condemn.

• The sermon on the mount is an invitation to a new way to live- the kingdom way to live

• It is not to simply accept and believe in Him but to live like Jesus and do what he says

• The only acceptable response of a follower is to embrace this way of life.

• “Doing and practicing” are more ordinary terms that would have equaled the definition of righteousness in the mind of a Jew during Jesus time. This righteousness we are called to is to conform our life and behaviors to Jesus’ kingdom vision.

• James 1:22-25 22 Do not merely listen to the word, and so deceive yourselves. Do what it says. 23 Anyone who listens to the word but does not do what it says is like someone who looks at his face in a mirror 24 and, after looking at himself, goes away and immediately forgets what he looks like. 25 But whoever looks intently into the perfect law that gives freedom and continues in it—not forgetting what they have heard but doing it—they will be blessed in what they do.

• The sermon on the mount is not legalistic or Torah on steroids. To respond to the sermon in the mount is not to respond to an ethical or moral vision… it is to respond to Jesus our King. Our proper response is to declare Jesus and who he is by the way that we live.

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Dr. Will Ryan and Pastor Matt Mouzakis discuss Free Will and open theism with Dr. Greg Boyd (reknew.org).

Can God be immutable and also be dynamic (open)?

Can we actually be free if God foreknows our future choices?

Is it possible for God to alter His plans or simply go along with something that man asks in their relationship with God even though he might not know that it’s the best way. We seem to see this with Israel regularly something so simple as why would God be talked out of the theocracy?

How do you view God changing his mind and possibly regretting decisions that he has made through the course of the biblical narrative? (The flood, Israel & golden calf incident)

Some common objections to Open Theism:

Did God forget to come back (in 70 A.D.?) or just decide that we weren’t worth it? Has God forgotten about us? Did he finally write us off? Is His total judgment to seemingly let mankind just destroy themselves?

How can God ensure that His plans and promises will come to pass if the future is open?

What about Judas? It seems that Jesus knew he’d betray Him and even seems like there is a prophecy predicting it?

Election and Predestination- What about the statement in Acts about the cross being predestined or even all the predestined language in scripture that most link to salvation(Ephesians 1 and Romans 8)?

Theodicy- How does Open Theism help make sense of the problem of evil?

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Doc Ryan and Matt Mouzakis with Expedition 44

Giving (Matt 6:1-4)

THE POOR: “One who is gracious to the poor lends to the Lord, and He will repay him for his good deed.” - Proverbs 19:17

• Hebrew has four different words translated “poor”. They are anaw, dal, rash and ebyon.

• Dal is an adjective that means poor or weak. This word emphasizes the lack of material worth. It is used to describe those who are socially weak and materially deprived.

Gleaning (Lev 19:9-10); Sabbath rules about harvesting (Ex 20:31); the year of canceling debts (Deut 15); The prophets pounded away at injustice (Is 3:14-15, Amos 8:4-6)

Prayer (Matt 6:5-8) In Hebrew, prayer includes weeping, shouting, dancing, clapping, growling, pleading, rejoicing, praising, asking, arguing, questioning, meditating, repeating, reveling, working, walking, complaining, confessing, worshiping, thanking, acknowledging, delighting, exalting, forgiving, boasting and more.

Our Father (Matt 6:9-15) Matthew 6:9 V-PMM/P-2P -Proseuchesthe LXX shows that this Greek word is used for many different Hebrew words (you can take a look at Genesis 20:7, Judges 13:8, 1 Samuel 1:10 and Psalm 31:7 as a few examples of the diversity).

Bible Project- Heaven and Earth Video

“Daily” – The Greek word is epiousion. Epi means “from” or “of”. Ousia is the Greek word for “being” (to exist). Literally, this word tells us that God will give us our being – our very existence.

Matthew 6:13B issues and problems of the doxology & Innerrancy At the close of Matthew 6:13, most modern versions of the New Testament place the phrase, “For yours is the kingdom and the power and the glory forever; Amen” in a footnote, whereas the KJV, NKJV, WEB, and MEV have it in the text. IT ISN’T IN THE OLDEST TRANSLATIONS The English wording of the Our Father that Protestants use today reflects the version based on the English version of the Bible produced by Tyndale in 1525. Tyndale’s version was not found in the liturgical tradition of western Christendom until the 1637 Scottish Book of Common Prayer. Furthermore, although early Church Fathers such as Jerome, Gregory the Great, Ambrose, and Augustine wrote of the importance and beauty of the “Our Father” prayer, none of them included the phrase when they referenced it. The commentaries on the prayer by Tertullian, Origen, and Cyprian do not include it either.

Fasting (Matt 6:16-18)

Conclusions:

• Our acts of giving, prayer, and fasting are not about looking good to other religious people. Connecting with the heart of God and living for his approval is all that matters.

• We are called to pray in a way that conforms our hearts to God’s heart- Name bearing, Kingdom focused, self-giving, forgiving, and fully relying on God.

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Dr. Ryan and Matt continue their series on Sermon on the Mount and look at Nonviolence & Enemy Love (Matthew 5:38-5:48):

-Israel’s law of retribution included both capital punishment (Life for life) and Corporal punishment (tooth for tooth)

-how should we view the inspiration of the Bible? Is Jesus contradicting the OT here? He said he came to fulfill the law and to overthrow it… but here he’s overthrowing it.

-Cruciform Approach- This is similar to the Narrative approach, but it is building on it saying that all of scripture should be viewed through the lens of Jesus and his act of love on the cross (Greg Boyd)

-Jesus reshapes his follower’s response to injustice according to how He interprets the Law (Love God Love Others). His response is not retaliation but with grace, compassion, and mercy in a way that reverses injustice in a way that an “evil person” becomes a “neighbor”.

-This is addressed to Jesus’ followers and not to governments (We’ll get into a believer’s involvement in systems of government at the end of this)

“Jesus advocates not for balmy passivity but for nonviolent hyperactivity soaked in stubborn love”- Preston Sprinkle

To be perfect means to love all humans, Jews and Romans, as neighbors. This lines up perfectly with Jesus’s hermeneutical approach to Torah. As Jesus says in Matt 22:34-40 that all the Torah and the prophets hang on Loving God and Loving others and this fulfills the entirety of God’s will, this too is surpassing the Righteousness (covenant behavior) of the Pharisees.

Is God Violent? If nonviolence is the ethic, we are supposed to be living towards then what about God? He seems particularly violent in the OT and in Revelation. We have a few options

We can question the morality of God. Perhaps God is, at times, monstrous.
We can question the immutability of God. Maybe God does change over time.
We can question how we read Scripture. Could it be that we need to learn to read the Bible in a different way?

Conclusions and thoughts:

-It’s hard to discount the violent picture of God and Israel in the OT or even that God’s enemies will be defeated in the end, but I don’t see believer called to take up arms at participate in killing.

-I do believe that God was working with his people as he found them and moving them towards his ideal which is love of enemy and nonviolence. We are called to give ourselves up in the same way Jesus did. He was the truly human one and revealed to us how we are to live.

-How do followers live this out today?

-Are we called to effectiveness or faithfulness? Jesus seemed to win by losing in the world’s eyes. We are called to do the same.

-We are called to be perfect as our father is perfect and in context that is radical love of enemy, even if it costs us.

• This is about being overtly pro-life in our actions, speech, and protection/respect of all life from conception to grave as the image of God.

• Romans 8:12 If possible, so far as it depends on you, be at peace with all men.

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Dr. Will Ryan of Covenant Theological Seminary and Matt continue their series on the Sermon on the Mount and look at Matt 5:17-38.

Fulfilling the Law and the Prophets (Matt 5: 17-20)

What is the Law? It’s about bearing God’s name in a wise way and not about statutory or legislative law

Paul and the Law -Faith and works “of the Law”- Stop gap thinking Fulfillment The Law was given to Israel as a covenant contract.

As New Covenant people we are called to the Law of Jesus which was the heart of the Torah- Love God Love others.

Anger and Murder (Matt 5:21-26)

Mishna - Pirke Avot

Will be in danger of the fires of Hell (Gehenna)

Adultery (Matt 5:27-30)

Heb. עַיִן הָרָע, ayin ha-ra; lit., "the eye of the evil"

Divorce (Matt 5: 31-32)

Oaths (Matt 5:33-37)

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Dr. Will Ryan and Matt kick off a series on the Sermon on the Mount. In this episode we cover the historical background to Matthew 5-7, the Beatitudes(Matt 5:1-12), and the concepts of being Salt and Light(5:13-16).

-Jesus as Moses/Israel in Matthew

-The Kingdom of God -Anawim

-sacred soil

-All Israel

-Bible Project Justice video

-tolerance

-churchianity

-scapegoat

-Old Testament

-Hebrew

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Dr. Will Ryan and Matt Mouzakis interview Dr. Carmen Imes on her recent book. A conversation dealing with Old Testament law converging with life today. A look at the first three commands, and specifically what it meant to take God's name in vain. We continue to discuss being bearers of God's name and a light in darkness. We discuss Israel and the context of the old Testament today.

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Dr. Will Ryan and pastor Matt Mouzakis Interview Keith Giles the author of Jesus Untangled.

Buy Jesus Untangled: https://www.amazon.com/Jesus-Untangled-Crucifying-Politics-Allegiance/dp/193848021X/ref=sxts_sxwds-bia-wc-nc-drs1_0?cv_ct_cx=Jesus+Untangled&dchild=1&keywords=Jesus+Untangled&pd_rd_i=193848021X&pd_rd_r=2282b1e0-4183-4623-b2d8-fc374ab6e36f&pd_rd_w=Yw61s&pd_rd_wg=PVla4&pf_rd_p=84ce0865-d9ca-42e3-87ed-168be8f93162&pf_rd_r=QAJ2DRKREGXSXY74WYCX&psc=1&qid=1608181148&sr=1-1-88388c6d-14b8-4f70-90f6-05ac39e80cc0

Follow Keith Giles: www.keithgiles.com

Jesus Untangled: Crucifying Our Politics to Pledge Allegiance to the Lamb

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How should Christians approach politics as citizens of God’s kingdom?

As Christians we are citizens of heaven and the kingdom of God, but this is a physical reality here on earth. Christ’s kingdom is not only spiritual or imaginary. So, as Christians should we participate in the Kingdoms of this world? Ultimately our allegiance is to the Lamb. He calls us to come out of Her (Babylon) in revelation and follow the slaughtered lamb into the new creation by following his way of living… a non-violent, self-giving, cross shaped existence of love.

Worldly Empires will always be empires and act like empires. We are called to live as part of a different kingdom and as exiles here. so… Seek the best for America, vote if you must, pray for our leaders, be good citizens, pay your taxes, but pledge your allegiance to only King Jesus and stay out of politics if possible, it only distracts from our marching orders given by our King.

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Doc Ryan of Expedition 44 and Brian Phillips of Grace Ops

Circumcision was part of the covenant God had with Abraham, his descendants and their slaves as "a token of the covenant" concluded with him by God for all generations, an "everlasting BLOOD covenant" (Genesis 17:13). Cutting of the covenant…

Similar to baptism it was an outward sign of who you belong to… your allegiance. The penalty of non-observance was kareth (Hebrew: "cutting off") from the people (Genesis 17:10–14, 21:4; Leviticus 12:3). Non-Israelites had to undergo circumcision before they could be allowed to take part in the feast of Passover…

the hundred foreskin dowry (1 Samuel 18:25–27) and the story of the Lord threatening to kill Moses, and being placated by Zipporah's circumcision of their son (Exodus 4:24–26), and the circumcision at Gilgal of Joshua 5

Walk –John says that if we claim to be in Christ, we must walk as He did. The Greek verb, peripateo, is a nice Hebrew idiom translated into Greek. In Hebrew, it would be halach, used figuratively to express a way of life.

In the Hebrew culture, what helps one helps all and what harms one harms all. The sense of community comes before any consideration of individual well-being. Maybe that’s why there are only two great commandments: love God first and love your neighbor second. It was God’s way of walking… to walk with others… discipleship.

‘When Jesus calls a man, he bids him come and die.’ The true disciple is not simply an admirer. He is the person who will follow Jesus wherever he leads, even though that may mean pain, persecution and sacrifice. In the Roman world, the cross stood for pain, rejection, shame, and guilt.

We are to take up the cross ‘daily’. That is to say, habitually, and in the details of life. It sometimes seems easier to trust God with the ‘years’ of our lives than with the ‘days’. We have faith and obedience in general, but not in particular. But cross-carrying is a daily assignment.

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Join Dr. Will Ryan, Pastor Steve Cassell, Pastor Brian Phillips, and Pastor Bob Lindquist as they have an authentic discussion on men and discipleship.

www.stevecassell.com

https://graceops.net/five-star-charge/

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The Image of God is a vocation to rule as God’s ambassadors through His wisdom. Gen 1:26-29, Psalm 8:4-8

We are cracked images and have tried to rule to world and live by our own wisdom (idolatry). Romans 3:23

Jesus is truly human one who faithfully and correctly images God. 2 Cor 3:18, 2 Cor 4:4, Rom 8:29

The Holy Spirit is at work within us to conform us to the image of Christ

To image God in community (with God and others) on this earth in resurrected bodies for eternity

The Bible begins with Eden and ends with Eden

God’s plan has not changed from beginning to end

The image of God is the royal office or calling of human beings as God’s representatives and agents in the world. Image of God means that humans have been given power to share in God’s rule or administration of the earth’s resources and creatures.

J Richard Middleton (The Liberating Image)

The notion of the “image” doesn’t refer to a particular spiritual endowment, a secret “property” that humans possess somewhere in their genetic makeup, something that might be found by a scientific observation of humans as opposed to chimps. The image is a vocation, a calling. It is the call to be an angled mirror, reflecting God’s wise order into the world and reflecting the praises of all creation back to the Creator. That is what it means to be the royal priesthood: looking after God’s world is the royal bit, summing up creation’s praise is the priestly bit.

– NT Wright (The Lost World of Adam and Eve)

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What is Baptism?

o Method: Infant or believer?

o Mode: Sprinkling, pouring, Immersion?

o An action or the results? Dying or tinging

Paul connects the signs circumcision and baptism. Colossians 2:11-12

Circumcision did not produce salvation. Romans 4:9-12

Circumcision and baptism are signs representing membership in a community of truth. Romans 3:1-2

Baptism is spiritual warfare! 1 Peter 3:18-22

Baptism is a pledge of allegiance to King Jesus and Kingdom of God.

What is Communion?

Our understanding communion should be framed by the last supper.

The last supper was a Passover meal. Luke 22:7-23

Communion celebrates the New Covenant told of by Jeremiah and initiated through Jesus’ blood.

Paul’s theology of communion revolves around fellowship and remembrance. 1 Corinthians 8-11

CONTEXT IS KEY!!!!

• 1 Corinthians chapters 8-11 are one unit. Understanding the context will help us understand communion and what it means for the church.

Recap:

• 1 Corinthians 8 and 11:17-34 connect the importance unity in relationships when taking communion.

• 1 Corinthians 9 and 11:17-34 connect communion to the fellowship meal of the priesthood in the OT. The church (all believers) is the new priesthood and communion is our fellowship meal.

• 1 Corinthians 10 and 11:17-34 connect the concept of fellowship in this ritual and how we actually connect with God during communion.

• 1 Corinthians 11:1-16 and 11:17-34 connect the necessity for equality within the Church and the importance of meeting needs in the body. We come to the table as equals.

Communion is:

• To Remember: The purpose of the Lord’s supper is the “remember the Lord’s death until he comes” and proclaim his death (and resurrection) to onlookers.

• To Fellowship: Don’t turn it into a spectacle or an occasion where fellow believers are humiliated or dis-fellowshipped by something we do in our local bodies. Use the opportunity to meet needs.

*Shout out to The Naked Bible Podcast and Dr. Michael Heiser. Check out his episodes on Communion and Baptism for more on this. much of our material is a summary of his teachings on these topics.

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The Old Testament ends with Israel in exile because of their sin. To a Jew, forgiveness of sin would mean the release from exile. - Zechariah's Song The end of exile and the forgiveness of sins would be marked by God’s presence returning to His people. The Gospel of the Kingdom connects the Old and New Testament.

The 5 parts of a kingdom are: a king, a rule, a people, a law, and a land. A King King Jesus leads a new exodus and ends exile. The simple Gospel is that “Jesus is the resurrected saving king”. McNight - Wright Conclusion: • Good news about the end of exile(forgiveness of sin) and return of the Jewish king (presence of God) and the Kingdom of God (King, rule, people, law and land) • We tend to break the gospel down to just it’s benefits for us (me centered- western presentation) where in reality the Gospel is simply Jesus is king (It’s about Him) and he is inviting you to participate in his kingdom.

We can’t unhitch the Old Testament and the story of Israel from the Gospel. Acts 2:14-39; 3:12-26; 4:8-12; 7:2-53; 10:34-43; 13:16-41; 14:15-17; 17:22-31. The purpose of the Gospel is allegiance to Jesus the king in all the nations. • Read the book of Acts the gospel presentations there are all about Jesus being king We are invited to be part of the Kingdom story through faith!

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Dr. Will Ryan and Pastor Matt with Expedition 44 take a look at worship in the Bible.

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Dr. Will Ryan and Pastor Matt use the Socio Rhetorical Method to break down Romans 8:28-30 This method contains 5 textures of the text are: 1) inner texture, 2) intertexture, 3) social and cultural texture, 4) ideological texture, and 5) sacred texture. A 6th was added at SBL by William Brodson which is the homiletical texture (for preaching). -Inner texture -Intertexture -Socio-Cultural Texture -Ideological Texture -Sacred Texture -Foreknown, predestined, called, justified, glorified -Firstborn language -past tenses

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Dr. Will Ryan and Pastor Matt interview Dr. Matthew Bates on Gospel Faith and Allegiance

Gospel

• We’ve often heard of the Romans Road, 4 spiritual laws, and justification by faith as the Gospel in the western church. Are these correct? What is problematic about letting the benefits of the gospel run the narrative?

• Many focus just on the cross alone when talking about the gospel, though this is very important, it is not the whole gospel. Could you describe the Biblical gospel to us as you describe in your book Gospel Allegiance and how the cross is just a part of the whole gospel?

• In your book you talk about the gospel as a royal announcement vs. persuasive rhetoric. Most modern Christians make the gospel a sales pitch, is this a correct way to present the gospel?

• What would ring in the original audience’s hears when they heard this king Jesus gospel in the first century (Jesus is Lord, Caesar is not)? What are the implications today?

• As we’ve talked about, most people see the gospel as salvation. How are the gospel and salvation linked if the gospel is primarily a royal announcement of Jesus as king?

Faith/Allegiance

• The gospel requires a response of faith. You write about the concept of faith as allegiance in both Gospel Allegiance and Salvation by Allegiance Alone. Could you explain this concept vs. the usual western view of simple belief?

• In your book you talk about how we get grace wrong in the west. You mention 6 dimensions of grace (Jon Barclay) could you talk about how these tie into the first century view of grace and allegiance.

• Many conflate faith and works (especially in Paul). Could you speak to how faith and works are not at odds in context?

• You state that you wrote Gospel Allegiance for the church. What are you hoping the results of this view of the gospel and faith will have on congregations and discipleship (You talk a lot about disciple making in chapter 7 of Gospel Allegiance)?

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Doc Ryan and Pastor Steve Cassell

the the goal of translation is to carry over the meaning of the original text

-No translation explicitly translates every word

-The interlinear Bible

-it is not possible to translate Greek words with only one English word

-the doctrine of inspiration extends only to the autographs

-The essentially literal

- meaning-based, not word-based

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TOPICS:

-equivalent translation or a functional more dynamic translation

-• rules or laws of interpretation

• Honor, Patronage, kinship, and purity

• socio-rhetorical interpretation

• Methods of interpretation (literal vs. metaphorical vs. other)

• Original languages and translation choices

• rhetorical books and practices that influence interpretation

Recommended reads: to Read the Bible for all its worth by Gordon Fee Honor, Partonage,

Kinship & Purity by David Desilva

Ancient Near Eastern Thought and the Old Testament by. John Walton

Trinity Radio (Apologetics): https://www.youtube.com/user/braxhunt

Trinity Radio Extra (Biblical Studies and Theology): https://www.youtube.com/channel/UCoKB...

Trinity College of the Bible and Theological Seminary: https://www.trinitysem.edu

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Dr. Will Ryan and pastor Matt with Expedition 44 take a final look at the book of Revelation from a partial preterist foundation and conlcude the series giving an overview of the journey.

-Prediction after prediction has failed to materialize, and false hope after false hope has been teased upon the Christian community. Many Christians have been disillusioned, and are already looking for more reasonable explanations. The escapist ideas of futurism just don't see to stack of with Scripture. What is the better view? Why a partial preterist view? If you watch this station much you will find that we always seek to interpret the context of scripture to find out what the best interpretation is. Unfortunately America has become dependent on the left behind thinking so much that they have a hard time understanding anything else. Yet our goal in this series has been to show that when you break down all the verses about the prophetic scripture it seems like a vast stretch to be a futurist.

One of the basic rules of Hermeneutics is to put everything together and say what makes the most sense. When you do this the futurist view almost seems like a fairy tale. The orthodox preterist view simply just seems to align with the complete lens of scripture much better. You don’t have to continually twist and hammer things in interpreting them unusually or differently than you do throughout the rest of the Bible to have them fit and make sense.

Join us on this final conclusion of the 11 part series.

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Already or not yet? • Ez 38-39 is about a true rescue of Israel • Many nations come up against Israel and are defeated Many futurists look at the events of Ezekiel 38-39 and conclude that it must be future since we have a similar name in Revelation 19/20. Gog and Magog are referenced together twice in Scripture by name, first in Ezekial 38-39 and very briefly in Revelation 20. A third related passage is Revelation 19:17-18, where Gog and Magog are not mentioned by name but the language there appears to be borrowed from Ezekiel’s prophecy. How are Gog and Magog to be identified? Most Partial Preterists believe this is one past battle, some believe that it is possibly 2 battles. A futurist would typically just put this as more of a “last battle”: Armageddon thing. This film explores what scripture says step by step from a basis of preterism.

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Futurists believe that there is a 7-year tribulation out there to come based on a similar hermeneutic that we found in the Anti-Christ and the temple episodes. This hermeneutic is smashing together passages throughout scripture that are taken out of context. The main passages they use are Jer 30:7 of Jacob’s trouble, and a future 39th week to Daniel 9’s prophecy of the abomination of desolation connected to Matthew 24:21 and Revelation 7:14. Join Matt and Doc Ryan as they answer some of these questions!

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When we think Apocalyptic Literature we think Daniel and Revelation. Through this series we have been seeking to break down exactly what apocalypse they were referring to. As we have previously mentioned the common majority of people within the western church just assume the bible teaches that in the end times their will be a tribulation, an antichrist, a mark of the beast, and a sudden disappearance type rapture. This doom and gloom type thinking actually isn’t really in the Bible or at least you may have to use quite a bit of imagination to see the scriptures saying something like this. In fact this thinking didn’t even really start until the 1800’s and is largely limited to a western culture. Those who think this way are called escapists or futurists. As this series has shown, most of the book of Daniel was referring to the eminent destruction of the temple in 70AD and most of the reference that are linked to the book of Revelation also refer to that era. In fact you would be hard to pressed in scripture to find any prophecy in Daniel or revelation about “end times” other than the simple fact that the Messiah is coming back some day and no one knows the time or the hour.

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The first beast comes "out of the sea" and is given authority and power by the dragon. This first beast is initially mentioned in Revelation 11:7 as coming out of the abyss. His appearance is described in detail in Revelation 13:1-10, and some of the mystery or connection to Revelation 17:7-18. The second beast comes "out of the earth" and directs all peoples of the earth to worship the first beast. (The second beast is associated with Revelation 13:11-18 the false prophet) The two beasts are aligned with the dragon in opposition to God. They persecute the "holy ones" and those who do "not worship the image of the beast [of the sea]" and influence the kings of the earth to gather for the battle of Armageddon.[1] The two beasts are defeated by Christ and are thrown into the lake of fire mentioned in Revelation 19:18-20. The Bible is full of typology, symbolism, and metaphorical content that has deeper and dual meanings based on the descriptions. Like I mentioned in an earlier film in this series when the bible describes the stew Esau was eating it was red stuff… because it was describing a covenant that was founded in scarlet blood. The Book of Daniel was written during the time of King Antiochus Epiphanes who desecrated the Temple of Jerusalem and forced many Jews to adopt idolatrous customs and to abandon the requirements of their Law. Many resisted and paid for their actions with torture and death. The Book of Revelation was written in similar circumstances to Daniel. The Church in parts of the Roman Empire was undergoing fierce persecution, likely even starting a literal war because of it. Many were being arrested and martyred while others were driven underground. The end times wording in Daniel fits what happened here! It is full of symbolical language and imagery, which the Christians could understand in many ways at face value. While the meaning of much of the symbolism and images has been recovered, there are still parts of the book whose meaning we can only guess at. (Thus giving a field day to some evangelical preachers to see in these symbols references to present day events. Most of these speculations are quite unjustified.) In keeping with Revelation’s main theme—judgment upon Israel for crucifying their Messiah (Rev 1:7)—John presents the Land beast as symbolizing apostate Judaism as concentrated in its religious leadership in its High Priestly aristocracy. He shows the leadership of Judaism functioning as a subordinate to pagan Rome, further demonstrating Israel’s apostasy and the legitimacy of God’s judgment upon her. All of this is in keeping with the trial and crucifixion of Christ under Jewish pressure upon the local Roman authority. Who are the Beasts? • Sea Beast is Nero but also the persecuting political system of Rome (depicted by the many heads) • The Land Beast is the Religious political hierarchy of Jerusalem • 666 applies to both in that it is the number of Nero’s name and the number of gold that Solomon collected from foreign lands to sell himself to foreign interests forsaking God. Mark of the Beast • The Mark is symbolic. • The Mark is about worship and access (buying and selling)- You can only worship 1 master. • The Mark is about who you are allegiant to. If we are justified by faith alone, then why would a mark annul that? That sounds like salvation/damnation by works to me.

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Thinking about God’s dominion and Sacred Space God’s instruction to Adam & Eve as His vice-regents (and ruling priests) was likely to extend the culture of the garden to the ends of the earth. And if the garden was the first temple (a special dwelling place of God among men on the earth), with the first priests Adam & Eve (equality at the beginning and end), and it had a Sabbath (which was a pledge of eschatological rest), then both sacred space and sacred time were present concepts and, at least, potentially co-extensive. However, the fall took place. Adam failed to extend the garden-temple across the earth. And there became vices between man and woman). In Eden God created many by his hands that were holy ones. Some of these beautiful beings fell or were cast from the stars (the holy place) to an Earth that was in a state of decay and depravity. God cursed the ground. And a spiritual war within the dominions of both earth and the heavens began by which all things would be reconciled. As the Spiritual beings fall and take nations away God invests in his portion Israel by which he will reclaim the nations. God does this through covenants (as we discussed) with man and wants to live in the midst of his people relationally ruling them through a sphere where the dominions of heaven and earth meet… this is called a temple. God’s people reject him over and over claiming allegiance with other forms of wordly and spiritual entities rejecting the following of God with all that they are and have been given. Judgment comes as a sense of ultimate course correction and eventually a small remnant of the world remains allegiant and in their free will places their full belief in God. The road is narrow. However there is still a plan for this remnant (that spans God’s time and sacred space) to reclaim many more, to bring back the nations. God’s relational plan comes differently that what many of the remnant hoped for though. God still uses Israel to bring the plan into fruition but it is different than what people were thinking in terms of their earthly sphere thinking. The hope comes in the form of a mediator between God and man – Christ Jesus. He will make a plan for the remnant by setting up mini-temples (sacred space and dominion) in those that believe (allegiant) in Him throughout the entire earth as valiant light bearers (Matt. 28:19-20), with priest-kings offering up spiritual sacrifices as the nations are regathered working towards a new heaven on Earth… A new Eden (where man and woman will be transformed or recreated back into the sense of the original sacred beings in a new eden.) Then all space and time will be sacred as it once was. There is a transformation that we are asked to be part of regathering the nations for Him as we are sacred temples by which he lives and works through every part of us. Upon his final return the Sacred spheres and dominions of the final state will be recreated for eternal dwelling in a new Eden. ______________________________ What does this have to do with Eschatology? Everything!!!

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The question we need to ask is whether there is an actual single Anti-Christ figure in the end or is this a system similar to the sea/land beasts in Rev 13 and dan 7. In General anti christ in early church history simply meant against the following of Christ and his teaching. The non-canonical Ascension of Isaiah presents a detailed exposition of the Antichrist as Belial and Nero. Where do we get this end time anti-Christ figure from? the Antichrist to dispensationalist is “the king of Babylon” (Isa. 14:4), “Lucifer” (Isa. 14:12 KJV), “the son of destruction” (2 Thess. 2:3), “the prince who is to come” (Dan. 9:26), “the little horn” (Dan. 7:8; 8:9), “the man of lawlessness” (2 Thess. 2:3), “the beast” (Rev. 13), and several other biblical characters all rolled into one. Anti-Christ Anti- Christ is actually only mentioned 3 times in the Bible all in the epistles of John. John’s Antichrist is • anyone “who denies that Jesus is the Christ” (1 John 2:22). • anyone who “denies” the Father and Son (1 John 2:23). • “every spirit that does not confess Jesus” (1 John 4:3). 1.) Jesus emphatically said that his prediction of the false christs (antichrists), would be fulfilled in his generation. 2.) Paul said the man of sin was already at work, and already being restrained. He was already alive. 3.) John said the prophesied and predicted antichrists were present. 4.) John also said that his prophecy of the beast was to be fulfilled shortly, “for the time is at hand.” There is therefore, no justification for saying that “the antichrist is alive somewhere in Europe today” or similar statements and claims. These claims are in outright denial of the inspired scriptures so far as I can determine. • Anti-Christ is anyone who denies Jesus. It is also a collective spirit and not an individual person. • We are not looking for an end times anti-Christ • 2 Thes 2:1-8 speaks of current events in the time of Paul and not a future Anti-Christ.

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• Replacement theology (also known as supersessionism) essentially teaches that the church has replaced Israel in God’s plan. Adherents of replacement theology believe the Jews are no longer God’s chosen people, and God does not have specific future plans for the nation of Israel. Among the different views of the relationship between the church and Israel are the church has replaced Israel (replacement theology), the church is an expansion of Israel (covenant theology), or the church is completely different and distinct from Israel (dispensationalism/premillennialism).

The Covenants: • Abrahamic Covenant (Gen 12:1-3; Gen 15:6-7) • Sinai (“Mosaic”) Covenant (Exod. 20-24) • Davidic Covenant (2 Samuel 7) • The New Covenant -Several passages in the prophets, but most explicitly in Jeremiah, speak of a new covenant in the messianic age (Isa. 42:6; Isa 49:6-8; Isa 55:3; Isa 59:21; Isa 61:8; Jer. 31:31, 33; Jer 32:40; Jer 50:5; Ezek 16:60, 62; Ezek 34:25; Ezek 37:26).

• Purpose of Israel was to be light bearers, • The covenants all pointed to the regathering of the nations (the fulfillment of the Abrahamic covenant) • God’s people will inherit the whole world • God has fulfilled his promises (Abrahamic= Nations being regathered, Mosaic= stopgap until Jesus, Davidic=Jesus as king, New Covenant= inaugurated) • The specialness of Israel was that they were the people that Messiah would come through. God’s plan of redemption for the whole world was through them. • It is a little silly to think that God is blessing those that are hostile towards Him (Non-Messianic Jews) and even hate the Messiah.

NOTE: At 14:35 Reference should be to Jeremiah 3:8

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Matt and Doc Ryan talk about the language and genre of apocalypse in the Bible.

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• Olivet discourse (Matt 24, Mark 13, Luke 21): 70AD • Daniel 9 (70 weeks) • 70 weeks • Dating of Revelation • The Temple in Revelation 11 • Nero and the Beast of Rev 13:16• Sixth King of Rev 17:9-11

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We launch into a new series on end times thinking! What does scripture say?

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So first I am an exegetical guy. I really don’t like quoting any singular verses. Today I am going to quote some verses that fit in context but I urge you to study each application and their large context and I think you will find they fit this talk really well. 1 Peter 3:15 go prepared Matthew 24:44 be ready 1 Corinthians 16:13 Be watchful, be strong Matthew 24:42 stay awake For 2000 years or more Christians have been thinking we are living in the end times. Are we?I don’t know and I am not sure that I care. So first… the word of God says… 2 Timothy 1:7 For God gave us a spirit not of fear but of power and love and self-control. Romans 8:15 For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” Philippians 4:6-7 Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. So to me nothing has changed my attitude of Joy for the God and his word, my fervency of faith and discipleship. God is alive and working in huge ways to bring hope and joy to all. What is this? Corona Virus? We have two options. 1. It is judgment from God 2. It is a result of a fallen and mucked up world Lets see what the scriptures say…

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We have occasionally mentioned extra biblical sources on expedition 44 and I always get a slew of emails after I use these words asking what exactly I am referring to. For the most part the average church attender has no idea that the bible seems to quote other sources several times. In fact I have had people argue this with me tooth and nail at first and are kind of shocked when I give them some understanding of this. Today I have invited a couple of friends to help Matt and I work through some thoughts here.

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Dr. Will Ryan and Pastor Matt spend some time with Dr. John Walton of Wheaton discussing principles of trusting God and how COVID-19 and the Corona Virus may be viewed within the understanding of the book of Job.

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Doc Ryan & Pastor Matt discuss The New Earth - Final state of Eternity - when Christ accomplishes God’s original purposes for creation, reverses Adam’s curse, culminates his fulfillment of God’s promises to Abraham, and, ultimately, provides his people a place to dwell with God for eternity.

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The rapture thinking isn’t Biblical. Not only did Paul not think this way but neither did Jesus, in fact none of the Biblical Authors thought this way. It started with an Anglo-Irish theologian, who in the 1830s invented the concept. Before John Nelson Darby imagined this scenario in the clouds, no Christian had ever heard of the rapture. the word "rapture"and even the idea of it simply doesn't appear anywhere in the Bible. The “rapture” is simply not part of the biblical picture. And, it often leads to problems today like a desire for escapism, and sometimes a lack of concern for this planet

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• When a Christian dies, he or she enters into what theologians call the intermediate state, a transitional period between our past lives on Earth and our future resurrection to life on the New Earth. Usually when we refer to “Heaven,” we mean the place that Christians go when they die. (paradise) • By definition, an intermediate state or location is temporary. Life in the Heaven we go to when we die . . . is not our final destination. It may be a less conscious state. It’s not the place God promises to refashion for us to live in forever. • God’s children are destined for life as resurrected beings on a resurrected Earth.

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Psalm 22:1—“my God, my God why have you forsaken me?” The opening line of Psalm 22 beautifully expresses the anguish of the psalmist. Shows Jesus' humanity and full trust in the victory through God on the cross.

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Ryan and Matt take a look at the ideas of salvation and sanctification as part of the Good News. They discuss the idea of salvation as a momentary experience vs a journey and consider what a better method of introducing someone to the good news may be.

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Pastor Matt and Dr. Ryan answer the question what is the gospel. Some look at Salvation alone as the gospel, but we will show that Salvation itself is simply described throughout the Bible as a journey of being faithful and obedient (Allegiant); giving our life (Nephesh) as Jesus gave his. A king, a kingdom, freedom from slavery, and restoration of an Edenic plan for all people the NT and OT would affirm that the Gospel is is the journey of obedience to a complete vocational calling as a lightbearer. It is essentially Man’s free will choosing to pledge his complete heart and life to following King Jesus. Can it also be considered as a singular experience? Watch the video to help formulate your view.

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Our Westernized (American church) thinking, heavily influenced by Reformational theology has left most of us confused about what the Gospel (good News) is and how Salvation and Sanctification work in the life of a Believer. We have sought to use ways to communicate God's plan of Salvation and the start of the journey of following Jesus by simple steps or something called the Romans Road. Unfortunately both models have likely caused more problems than Good. Today in part 1 we simply take a look at some of the issues that have arisen through simple Salvation thinking and why they don't really make sense in the lens of scripture. • idolatry (allegiance to other spiritual beings) and sin has separated us from our original calling and communion with God • We need reconciliation and that was made in Jesus’ sacrifice • We need to respond in faith (allegiance- not just belief or a one-time confession- nephesh, everything we are) • Romans road is problematic in that it rips these verses out of context and it doesn’t fit the thesis of Romans 1:16-17. • it prioritized “getting saved” and “going to heaven” over our calling to participate in God’s glory • Romans is about reconciliation and the one people of God returning to their original calling through faith(fulness). This was made possible in Jesus’ faithfulness that fulfilled the covenant to Abraham (to bless the nations) in the way Israel could not under the Law.

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Wright Wise Wisdom Hebrew Rabbinical salt Tychicus Onesimus Aristarchus Mark Timothy Titius Justus Proselytes Epaphras Luke and Demas Nympha Archippus The Lost Letter to the Laodiceans The Shepherd of Hermas Ephesians Ephesus Canon Infallible Inerrant Inerrancy

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Works Contract: Collosians/Ephesians/Genesis/Mosaic law Within this narrative, creation itself is understood as a kind of Temple, a heaven-and-earth duality, (body becomes a temple of the HS) where humans function as the “image-bearers” within a cosmic Temple, part of earth yet reflecting the life and love of heaven. Humans don’t simply “keep moral standards” but “live” enjoying God’s presence here and hereafter: to celebrate, worship, procreate, and take responsibility within the rich, vivid developing life of creation. According to Genesis, (literally reading the scripture) that is what humans were made for. The problem we humans have gotten ourselves into, the “sin” that has exiled us from God, is that we have rejected the vocation or purpose for which we were created — to be God’s image in the world, his royal priests who reflect his glory back to him in worship and into the world in faithful stewardship — and we have turned from thus serving the living God to worship idols. This has unleashed the powers of disorder and corruption to enslave humans and the good creation and we now essentially have turned God’s good creation of earth into HELL. - death is the intrinsic result of sin, not simply an arbitrary punishment

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imperatives out of context 3:15aorist passive Household codes house Greco Roman Deuteronomy 32 garden Eden Josephus Aristotle gender roles Exegetical egalitarianism Kingdom now egalitarianism Complementarianism hypotassō agapaō submit Children slaves masters

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Regathering of the Nations Mystery Christ’s sufferings instructed in love Mystery o As you received Christ Jesus the Lord.” As—it’s the Greek word hōs; it’s just a conjunction. It can mean “just as,” (likeness) o rooted, built up, established, and abounding o Salvation based on faith o 3 Graces • Philosophy, Traditions, & Elemental Spirits (stoicheia) o BASIC PRINCIPLES=unseen powers of evil o Heiser Walton Wright o The Deity – not theiotēs, ‘divinity’, but theotēs, ‘Deity’ o Circumcision itself did not produce salvation: Romans 4:9-12 • The “Works Contract” • Christus Victor • The problem we humans have gotten ourselves into, the “sin” that has exiled us from God, is that we have rejected the vocation or purpose for which we were created — to be God’s image in the world, his royal priests who reflect his glory back to him in worship and into the world in faithful stewardship — and we have turned from thus serving the living God to worship idols. This has unleashed the powers of disorder and corruption to enslave humans and the good creation and we now essentially have turned God’s good creation of earth into HELL. • Heaven is the ‘intermediate state’ not the ultimate goal. • It is where Christians go to await the resurrection and new creation.  Gal 3:19 WHY THE LAW? Transgressions (plural) • Colossian Heresy • Worship of Angels • Deuteronomy 32 • Dualism • New age • Kabbala • Pluralism • Hyper-spiritualism/hyper-charismatics • Jewish Roots

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We take a look at Colossians chapter one and explore some of the themes and issues of the chapter to include: Saints/Holy ones Inheritance Deuteronomy 32 worldview Nahalah= kleros The new Exodus Cosmic Geography Domain of darkness Redemption Ransom Theory The Christ hymn and the Jewish Wisdom Tradition Epignosis Gnosticism or Pre-Gnosticism Mysticism Stoicism Luke 11:49 vs Matt 23:34 = Jesus is God’s wisdom Image of God Firstborn Firstborn of the dead plērōma Reconciliation Disinherited Reconciliation of the nations Gen 10 vs Acts 2- a reversal of the disinheritance Dualism supersessionism Replacement Theology Covenant Theology Pre-Millenialism Dispensationalism Mystery Rom 8:17 and Phil 3:10- Co-suffering

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Pastor Matt and Doc Ryan look at the book of Colossians and introduce a class and series of videos discussing date, authorship, location, heresy, greek, christology, codes, styles, diaspora, stoics, judaism, false doctrine, lost letter, Colossae, Ephesus, Rome, Onesimus, Aristarchus, prison Epistles, Theology, language, Irenaeus, Tertullian, and Clement of Alexandria, Gnosticism, Lycus Valley, earthquake, destruction, worship of angels, Deuteronomy 32, Trinitarianism, Second Temple Jewish binitarian monotheism, powers of Heaven, Revelation,Muslims, scientology and Christian science Mormons masons some charismatic movements new age mysticism Kabbalah and a bunch more!!!

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The book of Ruth has reminded us of God's love for, and faithfulness to, His people in all situations, and this final chapter shows us how all the elements of a once seemingly-hopeless situation are part of God's incredible plan for Ruth's life.

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In Chapter three we look at what Ruth and Boaz did on the threshing floor during the night that the two were together and the implications within the text. Many choose to avoid the obvious sexual overtones throughout the chapter but today we will glean from boldly discussing the ramifications of the Biblical threshing floor and discover the purity within the story in the midst of many sexual metaphors.

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This is an in depth Bible study of Ruth Chapter 2. The redeeming part of Ruth is not just the plot but it is the entire story. The beauty of the gospel is not just found in what God did, but why He did it as well: love. We will study the Christ Typology.

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This is an in depth Study looking at the life of Ruth and her family setting up the picture of God's Love for Israel and reclaiming those that have gone away from him and are welcomed back. There is a Deuteronomy 32 worldview connection as well as some historical background on the worship of false gods.

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This is the first of a series of videos on Ruth and the background to the book. Ruth is an exquisitely wrought jewel of Hebrew narrative art.This story of Ruth is a love story, showing themes of Yahweh's people reclaimed by repentance and faith, in a story of covenant hope to lost peoples and nations by the Redeemer.

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In this episode we cover a deeper understanding of the Deuteronomy 32- supernatural worldview (Coined by Dr. Michael Heiser- Naked Bible Podcast) of the Bible and how it fits with your theology for the rest of scripture.

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Pastor Steve Cassell joins Doc Ryan to discuss the Words of Job's wife.

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Taking a look at the final thoughts and words of Job. Its a call to man up and trust God as the Sovereign relational God of Love. In a heart of servanthood and humility repent and pray.

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Doc Ryan of Expedition 44 and Pastor Matt take a deeper look at the monsters of the book of Job.

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Doc Ryan and Pastor Matt take a look at the dialogue speeches in the book of job and the characters that give them. Chapters 3- 27 is the dialogue chapter of the book in 29 begins the discourse section of the book so what we have in chapter 28 is basically an interesting hymn. Theodicy – the vindication of the justice of God in the light of humanity's suffering The conventional answer in ancient Israel was that God rewards virtue and punishes sin (the principle known as "retributive justice") In the poetic dialogues Job's friends see his suffering and assume he must be guilty, since God is just. Job, knowing he is innocent, concludes that God must be unjust. He retains his piety throughout the story (belying The Challengers suspicion that his righteousness is due to the expectation of reward), but makes clear from his first speech that he agrees with his friends that God should and does reward righteousness.

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The traditional response to Job is to view Satan as the same entity as the cosmic evil force of Satan as characterized in the New Testament. But when you consider the Hebrew usage of the term it isn't quite as clear. Doc Ryan and Pastor Matt take an in depth look at the character that plays the role of the challenger in the book of job and what other theological considerations you may explore through this study.

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Doc Ryan takes a look at the role that the wife of Job plays in the book. Did she leave Job because of all the sufferings? Did she die? Was there a second wife? We know that Job’s wealth and family were greatly restored and increased to him as we read in Job 42:12-13, “So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses. He had also seven sons and three daughters.” The traditional interpretation is that she is urging Job to curse God, The Hebrew verb barak occurs just over 325 times in the Old Testament, most frequently translated “to bless” in the sense of giving benefits. When Job’s wife said to “barak God and die” her words could be translated “give thanks to God, then die!” It could also mean to knel down, If this meaning of barak is applied, Job’s wife would have urged him to “kneel down before God, then die!” What about the Testament of Job? The apocryphal Divrei Iyov shares the not only the name of job’s first wife Uzit, but also tells of Job’s second wife, Dinah daughter of Jacob, who bore him his sons and daughters when the Lord blessed him, at the end of the book of Job.

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Perhaps you have always thought of the story of Job as difficult within the character of God. John Walton has shared that many readers have a very skewed perception of the character of God in Job. Most people look at this book and think that God is in a betting match with Satan, ruins a righteous mans life for no apparent (good) reason, and wipes out his family (also God following people) to make a point to the adversary; all with no explanation to man and in the end just gives a speech that we aren’t worthy of God’s explanations. I think there is more to this story. We serve a loving relational God who is both completely sovereign and dynamic. Join us as we explore some of the tough questions that we will be working through theologically and see how the character of God in job aligns well with the rest of scripture.

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Doc Ryan and Matt kick off a series on the Book of Job. We dive in with an introduction and discuss several key points of the book to include: -righteousness linked with Blessings -Policy of righteousness -Suffering -God is wise -Trial -Accuser the satan - theodicy -Divine Council -Authorship -Wisdom -Dead sea scrolls -open theism

Expedition 44: Recent Episodes

Ryan Bensheimer and Matt Mouzakis