Why Not Jesus? (Episode 4)

Let Yeshua Speak

This week (Dec 30) on Shabbat Night Live, Yeshua never spoke in his own name; he spoke only in the name of his Father.

In this final episode, Keith Johnson shows us, using Yeshua’s own words, what the Messiah’s name really means, why it has so much power, and how his name was written in three different languages.

Watch the episode — included on this blog post.

While you watch, consider the questions below. The timeline for each discussion topic in the video is noted on each question. Post your answers in the comments section, and let’s get some discussion going!

  1. (VIDEO TIMELINE: 16:00) In our fallible attempts to recognize and understand the messiahship of Yeshua, many evangelical Christians have often failed to explore his own words to his followers regarding his identity. How have many believers focused too heavily upon historical testimony of those in power or archeological experts, perhaps to assuage personal doubt, rather than apprehending the subtleties of his own self-identification throughout his ministry?
  2. (VIDEO TIMELINE: 20:00) How is insight into this matter arguably presented by the dramatic scenario of Matthew 28:1-8? Despite the familiarity of this juncture, why has the aside from the angel who tells the women of Yeshua’s resurrection, “as he said,” been overlooked as a verification and example of YeHoVaH’s plan for our salvation?  How is this aspect enhanced by the evident terror experienced by the Roman guards?
  3. (VIDEO TIMELINE: 24:00) Similarly, how have Yeshua’s words to the women upon beholding him soon afterward been poorly served by the failure of many translations to provide his first word to them as an expression of affirmation? Why has his repetition of the angel’s conventional greeting “be not afraid” not been taken literally by readers of scripture who seek to understand Yeshua’s inherently divine nature?
  4. (VIDEO TIMELINE: 28:00) How does this passage, as translated in the 1560 Geneva Bible, demonstrate the vital factor of intention through the phrase “God save you”? More importantly, how has this insight been allowed to dissipate over the centuries through the endless repetition of “contemporary” translations that seem destined to fail, owing to the dynamics of the  English language, whose desire for economy and relevance continues to demand change?
  5. (VIDEO TIMELINE: 32:00) Similarly, how can the fact that Yeshua’s very first word here references YeHoVaH be viewed as a subtext of the full phrase as an expressed desire for the salvation of his immediate listeners and eventual readers? How might Matthew 28:9 potentially become more than a mere plot point for the faithful with regard to the profundity of Yeshua’s rising from the dead?
  6. (VIDEO TIMELINE: 36:00) How can such factors as political hierarchy and class structure be viewed as inadvertent influences on the historical English translations discussed here? How might the evolution of the three medieval estates (nobles, clergy, peasantry) into the society of the Renaissance be seen in retrospect as a mixed blessing, one that brought scripture to an accessible and popular level but also presented new challenges for evangelization?
  7. (VIDEO TIMELINE: 40:30) Why is it important to recognize the significance of the personal address by Yeshua to Saul in the Book of Acts? Moreover, how does the varying reference to the Hebrew or Aramaic language in particular translations serve to enhance the directness of this encounter, along with Saul’s ensuing loss of sight, ultimately demarcating him as Yeshua’s chief evangelist?
  8. (VIDEO TIMELINE: 44:00) Similarly, how has the expression “Road to Damascus Moment” become trivialized as a cliché denoting a non-spiritual realization rather than the profound experience described in Acts 9 and 26? How can this traumatic development instead be viewed as a paradigm of conversion for the unbeliever who becomes moved by YeHoVaH on an intimate level, recognizing his own spiritual blindness and capacity for zeal in worship?
  9. (VIDEO TIMELINE: 48:00) How do Yeshua’s words in John 5:43 and 12:27 dramatize the importance of our use of the divine names as acknowledgment of belief and obedience to doctrine rather than arbitrary historical remnants? How does the practice by many believers of neither speaking the word “God” nor fully spelling it out in writing demonstrate less an adherence to the commandments than a deeply felt expression of hope for salvation?
  10. (VIDEO TIMELINE: 51:00) How does the recurrence of the familiar proclamation “blessed is he who comes in the name of the Lord” in the gospels of Matthew, Mark, and John reveal the responsibilities involved in our commitment to evangelization as believers? How does an identification with “name” in this context require us to be genuine representatives or ambassadors of YeHoVaH, with all of the knowledge and obedience that this entails and however modest our worldly circumstances, rather than “cultural Christians”?

Yeshua Heals a Leper – and Leaves us a Great TEACHING

Levi, son of Alphaeus – better known as Matthew the Levite – tells us at a certain point in his gospel narrative about how Yeshua heals a leper just after finishing his famous speech, the so-called “Sermon on the Mount.”  Lepers were people who were in a condition of physical uncleanliness (Lev 13:44) and who literally had to shout “unclean, unclean” (Lev 13:45) and be isolated from others (Num 5:2).  They were utterly unwanted by people in the community, and rejected because of their impure condition.

Matthew tells us that a leper came before Yeshua and prostrated himself before him, and told him that if he wished, he could cure him.  Moved with mercy, Yeshua answered him “I will do so!” and immediately, he was cleansed of his leprosy.

Every time I read this passage, I have no doubt that Yeshua had the authority, the power, and the proper disposition to heal the leper, but I came to realize that it was not until the leper surrendered to him, bowing before him and acknowledging his lordship, that Yeshua performed his miracle.

How many times have we gone through difficult situations involving illness, pain, or even torment, waiting for YeHoVaH to “do the work,” only for nothing to happen? We know that our heavenly Father has the power to heal us, and that by Yeshua’s wounds we have been healed (Is 53:5).  But even so, we remain afflicted.

Yet even in the midst of all this frustration, we can perhaps learn something from the example of this leper.  YeHoVaH knows our pain and knows what we need, but sometimes He allows sickness to touch us – remember the example of Job! – because He is waiting for us to turn to Him and bow down, saying “Lord, if it is your wish, you can heal me up.”


Why Not Jesus? (Episode 3)

The Bethlehem Birth Certificate

This week (Dec 23) on Shabbat Night Live, translators of many English Bibles put poison tricks into their translations in order to disconnect the English name “Jesus” from the Hebrew Yeshua.

Keith Johnson reveals “the Bethlehem birth certificate” that forever solidifies Yeshua’s name with his mission as Messiah.

Watch the episode — included on this blog post.

While you watch, consider the questions below. The timeline for each discussion topic in the video is noted on each question. Post your answers in the comments section, and let’s get some discussion going!

  1. (VIDEO TIMELINE: 16:00) Why does a key passage like Matthew 1:21 continue to cause greater confusion than clarity with regard to the importance of the Messiah’s divinely given name? How have multiple English translations reduced this “birth certificate” of Yeshua to an almost marginal detail instead of emphasizing the inherent connection between his name, YeHoVaH, and our salvation?
  2. (VIDEO TIMELINE: 20:00) Similarly, how have frequently petty academic disputes among major bible translators and publishers ultimately created greater obstacles for the faithful in their efforts to learn spiritual truth? How has a centuries-long attempt to discern the most truthful yet accessible text revealed the limitations of a vital, evolving language like our own in its apprehension and communication of transcendent spirituality?
  3. (VIDEO TIMELINE: 24:00) As referenced earlier in this forum, the city of Bethlehem is widely known to believers and unbelievers alike as the birthplace of Yeshua, yet it is consistently overlooked in terms of its multileveled meaning. Just as with the names Joshua and Jesus and their connection with salvation, how does the translation “house of bread,” the anointing of David, and the prophet Micah’s description of “least among the clans of Judah” provide further resonance with divine providence surrounding the Messiah’s birth?  
  4. (VIDEO TIMELINE: 28:00) How has the subject at hand been poorly served by the democratic nature of present-day English, wherein glosses, diacritical markings, and standards of precision in orthography and grammar are brushed aside in favor of tweets and acronyms and resistance to textual or bibliographical factors? How does this prevent believers from exploring scripture in a genuine depth that could enhance the growth of their faith life and worship?
  5. (VIDEO TIMELINE: 33:00) Similarly, how does popular ignorance of such factors as the distinction between translation and transliteration, and the importance of masculine and feminine endings of particular names all serve to obstruct a genuine understanding of scripture? How has a superficial view of root factors in common words led to needless politicization in recent decades of language as “patriarchal,” or “racist,” and “sexist”?
  6. (VIDEO TIMELINE: 38:00) In light of the examples presented thus far in this series, how does the tenor of this discussion recall the notion of Yeshua as an affirmative masculine figure, particularly through his name’s affinity with the Old Testament Joshua? Why is it significant that believers are beginning to view a more vigorous or even aggressive Messiah as more convincing than the pacific figure who has dominated popular culture for many years?
  7. (VIDEO TIMELINE: 42:00) How does Johnson’s parsing of the names of Jesus and the HeGetsUs campaign here demonstrate the disingenuous nature of this public relations effort? How can the arbitrary similarity between them be viewed as a false etymology that contributes to the depiction of the Messiah as a secular, politicized figure who is more accessible to suffering individuals rather than one whose life and ministry are a source of salvation?
  8. (VIDEO TIMELINE: 46:00) Similarly, how has the concept of salvation – a profound gesture between the divine and the human – arguably been oversimplified by the word “saved” in much evangelical Christianity over the past century? How does a casual use of this term, predicated solely on the New Testament as a reference, suggest a likely ignorance of the complexity of salvation as represented by such biblical figures as Isaac or Moses?
  9. (VIDEO TIMELINE: 50:00) Because loss of connotation in Bible translations tends to limit the full extent of meaning in a crucial concept like salvation, why are most of our secondary apparatus, such as historical Bibles and concordances, inadequate to the purpose of strengthening our relationship with YeHoVaH? How is the enormity of such terms as “deliver” or “savior” unavoidably deficient without recourse to the Hebrew language?
  10. (VIDEO TIMELINE: 54:00) How does Moses’ gesture in Exodus 2:17 of defending the daughters of Midian and watering their flock suggest more than mere generosity or even chivalry? How does his aggressive behavior here, as with the earlier defense of his Hebrew kinsman to the extent of manslaughter and concealment, demonstrate the profoundly uncompromising nature of YeHoVaH’s plan for our salvation?

Why Not Jesus? (Episode 2)

Where Did “Jesus” Come From?

This week (Dec 16) on Shabbat Night Live, do we know where Yeshua’s name came from? Modern Christianity would have us believe it was unique, but it actually comes from the Torah!

Keith Johnson explains how Yeshua’s name was politicized over the centuries to completely disassociate it from the language, history, and context of the Old Testament!

Watch the episode — included on this blog post.

While you watch, consider the questions below. The timeline for each discussion topic in the video is noted on each question. Post your answers in the comments section, and let’s get some discussion going!

  1. (VIDEO TIMELINE: 16:30) In light of the prevalence of the name of Jesus in Western discourse, particularly in the Christian popular culture of hymns, children’s books, and motion pictures, why has so little attention been devoted over time to the essential meaning of his name and its relevance to our salvation? How might this arguably underscore a larger ignorance among the faithful over both meaning and provenance in the Hebrew Bible canon?
  2. (VIDEO TIMELINE: 20:00) How does the plethora of manuscript variants of the Greek New Testament demonstrate the need for a definitive nomenclature for the figure known to us as “Jesus”? Furthermore, how might such a development serve to inspire greater popular spirituality in the midst of our largely post-Christian culture of arbitrary and pretentious naming by individuals, with inconsistent and shifting senses of identification?
  3. (VIDEO TIMELINE: 24:00) How does the Wycliffite translation of Matthew 1:1 with its reference to “Iesu” remind us of the democratic accessibility and global extent of English as a lingua franca, along with its hazards of ever-changing denotation and stylistic standards? How does the growing familiarity with vernacular scripture here and in those of other pre-Reformation figures such as Chaucer and Caxton remind us of the need for vigilance in our own study of biblical texts, to avoid anachronism and outright factual error?  
  4. (VIDEO TIMELINE: 28:00) How can Henry VIII’s promotion of a contemporary English Bible as part of his break with Rome be viewed as an example of the same politicization of scripture as that found in such efforts as the HeGetsUs campaign? How does a monarch’s consolidation of Christianity into an ecclesiastical department of state serve to undermine Yeshua’s identity in the process of making him more accessible to worshippers?
  5. (VIDEO TIMELINE: 32:30) How does a passage like Nehemiah 8:17 demonstrate both the strengths and the weaknesses of the King James Bible of 1611 as a source for scripture study and an articulation of doctrine for the private worshipper? How can the progressive establishment of a received orthography and standard pronunciation in Early Modern English be viewed as an unintended obstacle to recognizing the importance of genealogy and naming in the unfolding of Yeshua’s message through his life and ministry?
  6. (VIDEO TIMELINE: 38:00) In the landmark BBC series I, Claudius, there is a brief mention of a “Joshua Bar Joseph” as a cult leader in the provinces who was executed as a heretic. How does this darkly satirical reference draw our attention to the vagaries of casually equating the familiar names, Jesus and Joshua, without an informed sense of their etymology?   How has the latter-day trend of new parents’ choosing random male names from the Old Testament served to encourage this confusion?
  7. (VIDEO TIMELINE: 41:00) Similarly, how has the explicit statement of meaning behind the name of Jesus in Matthew 1:21 been largely overlooked among believers, despite the widespread familiarity with the nativity story throughout Western culture? How might a rediscovery of this passage inspire greater exploration of the affinities between the two names under discussion and the divine rationale behind them?
  8. (VIDEO TIMELINE: 46:00) Ultimately, how might a greater popular spirituality be achieved among believers, particularly those who are lukewarm in their faith or practice of worship, by encouraging an association between Joshua, successor of Moses, and Yeshua, the Messiah? How is the allusion in Hebrews 4:8-10 an indirect expression of Yeshua as the fulfillment of the earlier figure’s identity as a liberator and exemplar of obedience?
  9. (VIDEO TIMELINE: 50:00) How does Moses’ gesture of changing Joshua’s name from Hoshea in Numbers 13:16 compel the faithful to recognize the inherent element of prophecy in the proclamation of names throughout scripture? How are the changed names experienced by such vital figures as Abram, Sarai, and Jacob galvanized for believers by the angelic declaration in Matthew 1:21, as part of YeHoVaH’s plan for our salvation?
  10. (VIDEO TIMELINE: 52:00) Aside from the elimination of any historical, linguistic, or cultural context for the life of Yeshua, what are the most egregious omissions in Servant Foundation’s HeGetsUs promotion? How is their conception of the “Jesus of radical forgiveness, compassion, and love” an oversimplification that avoids virtually any sense of transcendent faith that is predicated upon thorough knowledge and obedient practice of received doctrine?

The Confession

Many people do not refrain from doing evil to others in order to achieve their personal goals…

When YeHoVaH created us, we were endowed with a conscience. This is a type of “judge” that was designed to direct us to what is right or wrong according to the eternal Torah that reflects the righteous character of the Creator, and by which He rules all of His Creation.

But as we grow and begin our journey through this world, that conscience is influenced, refined, distorted, and even contaminated, all in such a way that we can lose our sense of justice completely.  And as this happens, many people do not refrain from doing evil to others in order to achieve their personal goals.  Hence the famous expression: “These people have no conscience!”

But when we have a genuine and transformative encounter with Yeshua, something supernatural happens: That sense of conscience is restored and renewed to align once again with YeHoVaH’s Torah, and a new beginning – a new life – emerges, as described by Paul (Shaul):

“…if anyone is in the Messiah, he is a new creation; old things have passed away, and look, new things have come.”  (2 Corinthians 5:17)

Then, the potential to keep us acting honestly and justly is reactivated.  However, we inevitably make mistakes again because of our habits, and we run the risk of returning to our old patterns, ignoring or underestimating our conscience that is now awakened by the Spirit of YeHoVaH that dwells in us.

What to do? How do we deal with these problems? It is in these moments when we must take advantage of the resource provided by our Father to be restored in our journey: The Confession.

But I am not talking about going before another man to render an account of what we have done, but about talking with God, with YeHoVaH, to affirm what He himself defines as injustice, and then to accept that He is right, acknowledging that what we have done is sinful. Immediately afterward, we accept by faith the forgiveness that has already been granted to us through Yeshua and we carry on, redefining our spiritual journey.

You may ask yourself: “What if I have acted unfairly with someone; how have I done so?”  There will always be situations in which we must go to the person we have hurt to admit that we have acted wrongly, for that too is confession. In other words, let that person know that you did wrong and then ask forgiveness for such behavior.  But do not demand forgiveness; instead, you must grant him the option, through his own volition, to make that decision.

YeHoVaH provides us with a special day during the festive season of autumn – Yom Kippur, the Day of Atonement, or the day of liberation from the guilt that we have been carrying throughout the year. The tenth day of the Seventh month of YeHoVaH’s Calendar is set aside for us to audit ourselves. On such a day we are commanded to humble ourselves before YeHoVaH by following the biblical example of fasting. That day is considered a Shabbat in which no work should be done, when we must retire into silence and stillness to start fresh with our Creator.

In fact, to be able to do this we need to adequately prepare ourselves in the days leading up to this occasion, cultivating an attitude of introspection with the help of our Father, to bring to mind those intentions, attitudes, and behaviors that need to be corrected or repaired.  And the first step to achieve this is The Confession, as we have mentioned before.

But more importantly, we should not wait until the annual arrival of Yom Kippur to mend our relationships with our Father and with others. This is something we need to do every day, just as we do with our bodies when we breathe.  Just as we exhale toxins and inhale fresh, pure air, so also let us release our injustices through confession, and let us take in the forgiveness and justice that come from YeHoVaH through Yeshua, our Lord and Messiah.

If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.”  (1 John 1:9)

Why Not Jesus? (Episode 1)

Do We “Get” Him?

This week (Dec 9) on Shabbat Night Live, mainstream marketing has been flooded with a multi-million-dollar campaign to promote the Messiah — but is it pointing to a savior that doesn’t exist?

Keith Johnson explains why the “He Gets Us” campaign sends a misguided message based upon a false idea of “Jesus” and why the real question is: “Do we get Him?”

Watch the episode — included on this blog post.

While you watch, consider the questions below. The video’s timeline for each discussion topic is noted on each question. Post your answers in the comments section, and let’s get some discussion going!

  1. (VIDEO TIMELINE: 16:00) Why have so many viewers and readers responded to discussions in this forum on the matter of proper names and formal address of God and the Messiah? Why is this such a relevant issue in a period of history wherein agnosticism and materialism have all but triumphed over attributes of spirituality and worship among ordinary citizens, who have become fearful of maintaining their apostolic lives?
  2. (VIDEO TIMELINE: 20:00) How do experiences like those recounted here constitute a bonafide beginning of a “Jesus Journey” for the prospective Christian who would be sincere on his path to salvation? How does the immediate challenge of temptation toward sin after profession of faith demonstrate the providential nature of seemingly random events that compel us to recall the need for an obedient application of Love, as professed repeatedly in the gospel of John?
  3. (VIDEO TIMELINE: 24:00) Similarly, how might a private dispute over the identity or address of Jesus serve to dramatize the virtual impossibility of eradicating this figure from the lives of contemporary individuals, however secular their outlook? What constitutes his staying power, even among those who would censor social media or demand removal of religious expression from public places?
  4. (VIDEO TIMELINE: 28:00) How does the Church of the Nativity continue to cast a long shadow over today’s faithful, despite its location in a disputed territory and the relative disinterest in biblical archeology among many believers? Why does Bethlehem consistently draw international pilgrims on their own Jesus Journeys, even in the midst of enduring controversies regarding doctrine or historical disputes over first-century political economy?
  5. (VIDEO TIMELINE: 32:00) Why do glib public relations campaigns like the current HeGetsUs or the mid-seventies’ I Found It! initiative ultimately fail in their attempts to evangelize through popular media by encouraging parallels between the historical life of the Messiah and our own present-day experience?  How is this reflex an example of anachronism, like that of contemporary slang or hairstyles appearing in a historical costume film?
  6. (VIDEO TIMELINE: 37:00) Furthermore, how do these efforts to achieve conversion through commercialism often risk failure, owing to the law of unintended consequences? How can the massive funds that subsidize a promotion like HeGetsUs serve to trivialize its purported intention through an emphasis on imagery and phraseology rather than firm grounding in study, discussion, and prayer?
  7. (VIDEO TIMELINE: 40:00) Similarly, how does this particular endeavor risk endangering genuine faith through its leveraging of current affairs as part of its apostolate? How might its use of race, gender, or income inequality as contexts for spirituality and its focus upon Jesus as a popular figurehead serve to encourage the post-Christian reflexes of agnosticism, “Woke” culture, and personality cultism?
  8. (VIDEO TIMELINE: 45:00) How do the straightforward opening verses of Matthew’s gospel demonstrate the essential unity of scripture and the fallacy of deriving YeHoVaH’s plan for our salvation from separate books or testaments? How does ignorance over the relevance of such figures as Abraham, Jacob, and David compromise the spiritual growth of believers and make them vulnerable to questionable influences like the organization behind HeGetsUs?
  9. (VIDEO TIMELINE: 48:00) How does the familiar episode in Luke 2:43-52 of Yeshua’s three-day separation from his family while at Passover continue to resonate, not only among believers as an exemplum or an amusing anecdote but also with skeptics, who might otherwise dismiss his life and ministry altogether as fiction? Why is the significance of his asking questions of learned elders and their astonishment over his understanding often overshadowed by his witty reply to his worried mother?
  10. (VIDEO TIMELINE: 52:00) Similarly, how is the significance of the detail in John 19:20 – that Pilate’s designation of Yeshua as “King of the Jews” was written in Hebrew, Greek, and Latin – often glossed over as historical trivia? How can this multilingual designation be viewed as a correlative for both the colonial diversity of this setting and for the ethos of the crucifixion as a sacrifice for all peoples who would preserve his narrative and heed the call of his ministry?

Gods Law and The New Covenant – Episode 4

Where Is God’s Law Today?

This week (Dec 2) on Shabbat Night Live, America as a whole is certainly not following the Torah, but we started out that way!

Steve Siefken brings a surprising comparison of ancient Israel and the United States — a sobering reminder of how we have risen and fallen in lockstep with our adherence to the Law of God.

Watch the episode — included on this blog post.

While you watch, consider the questions below. The timeline for each discussion topic in the video is noted on each question. Post your answers in the comments section, and let’s get some discussion going!

  1. (VIDEO TIMELINE: 16:00) Why do affluent Western nations continue in our present day to view politics and religion as mutually exclusive? How has much evangelical Christianity tended to downplay the complex relationship between YeHoVaH and his subjects as clearly demarcated figures who are bound to an agreed-upon code of conduct wherein mass disobedience may incur decisive punishment?
  2. (VIDEO TIMELINE: 20:00) How does the simplicity of the final passage in the Book of Judges dramatize the human predicament of choosing between the potential anarchy of a secular state without authority and a theocracy that is predicated on the word of YeHoVaH? Does the current climate of anti-Christian bigotry and desecration suggest the failure or the unintended success of our separation of church and state?
  3. (VIDEO TIMELINE: 24:00) Similarly, how do the words of founding father John Adams serve as both a gloss on Judges 21:25 and an admonishment to future citizens of our nation about an undeniable distinction between good and evil that must be recognized and adhered to, because of our fallen nature?  How does this quotation resonate with that of fellow statesman Benjamin Franklin, who also rejected monarchy for a republic – “if you can keep it”?
  4. (VIDEO TIMELINE: 28:00) How do the words of Deuteronomy 17:15 serve as an ironic foreshadowing of the dangers of subverting divine law in the maintenance of secular governance? How can this be seen to reference the chaotic and divisive climate of our national elections within the last decade, with the influence of such groups as Freedom From Religion or candidates for office who proclaimed “religious beliefs have to be changed”?
  5. (VIDEO TIMELINE: 32:00) How is the notion of a government whose precepts are ultimately derived from divine law currently under threat from factions within media, public advocacy, and political office who are ignorant or dismissive of failed attempts to create a utopian society? How has an atheistic system like Communism been replaced by an autocratic State Capitalism like that of China, whose influence is increasing within the globalist community?
  6. (VIDEO TIMELINE: 37:00) What are some examples of failure of governance within the U.S. presidency that can be attributed to elected individuals who have either viewed the office in purely secular terms, or have proclaimed their spirituality only to violate divine law in practice? How have these men come to reenact the narrative trajectory of such arguably heroic yet tragic figures as King Saul or King David, whose achievements were undermined by their disobedience?
  7. (VIDEO TIMELINE: 40:00) How do the historical affinities between British common law and American constitutional law reflect the growing dynamic of traditional precedent and the need for proscriptive rules? How might the founders of the United States be seen to reflect the ethos of the Mosaic Law in their proactive establishment of a written constitution and recognition of the need for a branch of government to interpret it over time?
  8. (VIDEO TIMELINE: 44:00) How has the vital legal component of due process been marginalized in our current climate of political and societal division? How can the practice of “rendering judgement only after trial” be arguably viewed as a casualty of pervasive ignorance of historical distinctions between nations and peoples, to say nothing of eroding self-discipline and contempt toward authority?
  9. (VIDEO TIMELINE: 48:00) How does the emphasis upon witnesses help to clarify such a crucial matter as forgiveness, as delineated by Yeshua in Matthew 18? How does the ostensible legalism of the examples in this chapter – particularly the parable of the unforgiving servant – provide a counterargument against the presumption of release from sin or freedom from obedience to the Law that is expressed throughout much of the evangelical culture?
  10. (VIDEO TIMELINE: 52:00) How is the phenomenon of man-made civil law vulnerable to the influence of sin in the absence of awareness or adherence to the Law, in both its creation and practice? What are some contemporary examples of our diminishing freedoms that have resulted from expanding regulation that suggest an agnostic dismissal of these divine precepts by many leaders, even to the extent of threatening the existence of the constitution?