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Deceived and Compromised. Rev 2:12-17. (224)

Being a bit longer than planned, the usual fun segments are skipped. Isaac's Silly Summer with Kids, and News Headlines with Chris shut return next week. You can still visit the Merch Store for some fun stuff Isaac made for you. Be sure to grab the discount code.

Main Topic

Continuing our series on the Revelation churches, we have a guest to discuss the problem in the Pergamum church. Bible teacher, Jimmy Coates, is live with Keith, while Nathan Caldwell cuts in with a few comments.

For some background, Keith reviews the mention of the swift, two edged sword from the first chapter.

In his right hand he held seven stars,

from his mouth came a sharp two-edged sword,

and his face was like the sun shining in full strength.

The sword is

* a weapon

* a symbol of war, oppression, anguish, and political authority.

* a symboled of judgement.

It proceeds from the mouth of Christ, symbolizing that he is the word, and that his words will sharply judge the unjust.

Jimmy offers background on the city of Pergamum (or Pergamos, either spelling is correct).

* Inland city about sixty-five miles north of Smyrna

* One of the official provincial capitals of Roman Asia,

* temples to Dionysus, Athena, Asclepius, and Demeter

* Great altar to Soter Zeus;

* Worship of Dionysus, the god of the royal kings, symbolized by the bull,

* Worship of Asclepius, the savior god of healing, represented by the snake

* Develop vellum or parchment, a writing material made from animal skins.

Getting into the letter to this church:

Verse 12

And to the angel of the church in Pergamum write: 'The words of him who has the sharp two-edged sword.

The sword of divine judgement will be used against the deceptive, dividing elements in the assembly. The sword is described as having 2 edges, cutting in any direction it moves. , and is swift. Swift also means to be quick, or alive.

Verse 13

"'I know where you dwell, where Satan's throne is. Yet you hold fast my name, and you did not deny my faith even in the days of Antipas my faithful witness, who was killed among you, where Satan dwells.

Jesus sees, and knows. All the pagan worship made this a dangerous place. Satan's seat, or throne, represents a place of authority. A place of long term residence. Through the dangers, and outside attacks of persecution, they remained faithful.

"in the days of Antipas my faithful witness," is a phrase that would identify the time of their faithfulness. this group of believers had endured much suffering, and stood the test. They would know exactly who Antipas was. . For us, nothing is known, other the meaning of the name. Against All.

Whoever he was, Antipas was faithful, (which means trustworthy), and he was a martyr,. Or a witness. Clearly he was faithful unto death.

The phrase, "where Satan dwells" is a reminder that during the worst of their hardships, these people lived in a rough place.

Verse 14

But I have a few things against you: you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality.

Divisions had shown up. Some remained faithful. Some followed bad theology, or were misled by culture. Since Satan's main method is deception, his ways are not known until they are clearly pointed out.

Part of their compromise is illustrated by the account o...

Due to some technical difficulties,, the episode that was planned for this week had to be postponed.

The good news is there are more responses to a series we did early in the year, responding to common challenges to things unbelievers say. First a couple of fun segments.

Isaac answers questions sent in by listeners. Find out what his favorites are when it comes to food, games, and hobbies. we escape the heat, and record out on the front steps. Isaac gets a little distracted by a lightning bug before we call it quits.

Joined by Chris, the Wild Moose, we return to a segment on spinning tragic, or politically charged news headlines in a humorous way. The headlines are real, but our commentaries and news analysis are entirely made up.

Main Topic

returning to an audio version of a Youtube video, where there are a total of "10 Things Unbelievers Say" Keith and Nathan respond to a couple of them today. We play the short clip in its entirety, then take turns responding to points that were made. Or in addressing breakdowns in the logic or argument given. Since the clips are short, we limit our comments to what is said in the clip, without bringing in outside arguments.

First a simple question of applying logic equally to both sides of the debate is fended off. The question is never answered, contradictions are made, and several points are raised that have nothing to do with the question, or its follow up question. Presumptions are raised, 'straw man" arguments, and all manner of blowing smoke to keep from being pinned down. The answer sounds passionate, but none of it holds water.

The final clip is about a new kind of intolerance. Basically calling for those who typically cry to be shown tolerance, to be intolerant of extremist terrorist groups. The problem is in the steps to get to the conclusion. It is done by lumping all religious groups into one, then picking out the one that advances its agenda by terrorist acts, and claiming all religions are involved in that behavior. This is such a poor use of logic on so many levels. It's guilt by association, but the one making the claim picks and chooses who they want to lump together in association.

Next week is our usual week for an audio drama. Some production difficulties linger, so there may not be a drama, but don't worry, there'll be a show to enjoy. Stay tuned.

Contact us and tell us how we're doing. Leave a comment, send an email to ask a question. Don't forget, you can also submit your comments by voicemail: (401)753-4844

Where are we

Digging deep into the passage, we look at John 2:12--22, to discover the truths there.

Nathan reads the text, and commentary is made as Keith, Nathan, and recorded comments from radio bible teacher, J Vernon McGee are inserted.

John 2:12-22 (ESV)

12 After this he went down to Capernaum, with his mother and his brothers and his disciples, and they stayed there for a few days.

13 The Passover of the Jews was at hand, and Jesus went up to Jerusalem.

14 In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there.

15 And making a whip of cords, he drove them all out of the temple, with the sheep and oxen. And he poured out the coins of the money-changers and overturned their tables.

16 And he told those who sold the pigeons, "Take these things away; do not make my Father's house a house of trade."

17 His disciples remembered that it was written, "Zeal for your house will consume me."

18 So the Jews said to him, "What sign do you show us for doing these things?"

19 Jesus answered them, "Destroy this temple, and in three days I will raise it up."

20 The Jews then said, "It has taken forty-six years to build this temple, and will you raise it up in three days?"

21 But he was speaking about the temple of his body.

22 When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken.

Verse 12 sets the stage as it transitions from Jesus private life growing up in Galilee, to his public ministry. There is an unspecified time spent in Capernaum. Though John is silent on what Jesus did, he may have begun his ministry since other gospels record more about his early teaching and healing. The phrase, "Not many days" could be long, but implies it was probably short. Jesus spent the time "with his mother and his brothers and his disciples, and they stayed there for a few days." John is again silent on details, but Mark records 4 brothers, and some sisters.

Jesus Cleanses the Temple

There is a little conflict over the timing of Jesus going to the Passover of the Jews. The other gospel writers record this at the end of his ministry, and not the beginning g. The question is whether it happened only once, and John has it out of sequence. Or that it happened twice, but each gospel author decided to only record one instance. According to J Vernon McGee and other bible commentators, it is plausible to have happened twice.

The custom of exchanging currency, and purchasing the required livestock for sacrifices had been in place for years. By the time of Jesus, the custom was accepted as a handy convenience for travelers. Was it wrong, or going against old testament laws? Maybe not. There is some wording in the description to support the event happening twice. Namely, the mention of sheep and oxen, carrying money through the temple, and the reference to rebuilding the temple have slightly different descriptions from the other gospel accounts.

Regardless of how the other gospels read, or whether it was once or twice there are consistent similarities. It occurred at passover, Jesus threw out the moneychangers, Whips were involved, he was defensive of purity, and was against corrupting the lords house.

That last feature seems to be the real issue here. Religious leaders had turned the concession into a money making event. It may not be an issue of making a profit. But where the profit was being made. The temple is for worship. Not for merchandise.

Taking Action

Jesus made the whip, but driving out doesn't mean he whipped anyone. Overturning the tables would confuse the profit. Who earned what.

After we open with a short, and silly segment in our Summer of kids featuring Isaac, we have a serious topic. Learn just a tiny bit about favorite school subjects, and a quick song, before interruptions bring a quick close to Isaac’s segment.

Moving on to the featured topic, here’s my list. Of questions i had for Andrew Rappaport. Also some observations and comments from other sources as i researched the topic of Social Justice.

First a question submitted by our absent co-host, Nathan Caldwell. “Do you see social justice turning from truth to a lie?”

Isn't it just a movement to try to fix broken elements in our society?

(Hardships of a group, general injustice in life, inequality, , etc.)

Isn't it an honest attempt to meet people where they are?

Educating them on self improvement?

Andrew explains that the movement is more than what these opening questions imply on a surface level, and gets to the point the movement is really about. The agenda is all about victim status, socialism, and communistic ideals.

Wasn't the idea, and term "Social Justice" invented by Catholic priests in 1840 to describe the conservative view of how society should run? Justice for the common good of society.

How did it become a movement of the liberal, progressive camp?

Note: social justice has become code for “’good things’ no one needs to argue for and no one dare be against.”

Note: The Oxford English Dictionary defines social justice as “justice in terms of the distribution of wealth, opportunities, and privileges within a society” but vaguely defines justice as the “quality of being fair and reasonable.”

Andrew explains the concept goes even further back into history than when the name was coined, he also goes further in how the folks behind the movement actually distort real justice.

What is Biblical Justice?

Note: The Hebrew word for “justice,” mishpat, occurs in its various forms more than 200 times in the Hebrew Old Testament. Its most basic meaning is to treat people equitably. It means acquitting or punishing every person on the merits of the case, regardless of race or social status. Anyone who does the same wrong should be given the same penalty.

But mishpat means more than just the punishment of wrongdoing. It also means giving people their rights. Deuteronomy 18 directs that the priests of the tabernacle should be supported by a certain percentage of the people’s income. This support is described as “the priests’ mishpat,” which means their due or their right. Mishpat, then, is giving people what they are due, whether punishment or protection or care.

--Tim Keller

How does social justice relate to biblical justice?

How does social justice relate to the Gospel?

Does this kind of social Gospel compare to evangelism.

Does an understanding of the true Gospel undermine the working of social justice?

How should Christians engage in social justice?

In addressing this final group of questions, Andrew underscores his position that the Social Justice movement and its agendas are far from real justice. He states that one of God’s attributes is justice, and we could not know what justice was without him. That makes the Bible definitions the authority on justice. Though the folks behind the movement claim an equality for all, they move the standard to suit their own comfort.

Should Christians distance themselves from the term "Social Justice"?

Where is social justice going?

What conclusions should Christians come to about social justice?

Birth of Jesus