I hope you like my new song :)
It's a mix of RnB and progressive metal 😅
with a nice female voice 🙂

https://youtube.com/shorts/jyl....FQ3bU9Eo?si=YgX_Cav8

Times By Divine
by Dr Garth Grenache
and his Uncanny Valley Orchestra
2025:12:1

Verse 1
Born to the dawn,
Die with the night,
Plant in the rain,
Pluck in the light.

Verse 2
Break in the storm,
Build when it’s still,
Weep with the wind,
Laugh on the hill.

Chorus
All under skies,
Seas dip and rise,
Seasons align,
Times by divine.

Bridge
Love has its flame,
Hate awakens war,
Peace has a name,
Anointed at the door.

Chorus
All under skies,
Seas dip and rise,
Seasons align,
Times by divine.

Chorus
All under skies,
Seas dip and rise,
Seasons align,
Times by divine.

120225 / 10th day of the 9th month 5786
WORD FOR TODAY “what would be the answer if you asked this question”: Jos 5:13 Now it came about when Joshua was by Jericho, that he lifted up his eyes and looked, and behold, a man was standing opposite him with his sword drawn in his hand, and Joshua went to him and said to him, "Are you for us or for our adversaries?"

WISDOM FOR TODAY: Pro 19:16 He who keeps the commandment keeps his soul, But he who is careless of conduct will die.

Ask the LORD what is your purpose

www.BGMCTV.org

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I received an interesting question which basically asks, “Is keeping a pet Biblical?” 2 Samuel 12:3, “but the poor man had nothing except one small ewe lamb that he had bought. He raised it, and it grew up with him and his children. It shared his food and drank from his cup; it slept in his arms and was like a daughter to him.” There are similar examples as well, so the next podcast will dig a little deeper into the question.

BIBLE STUDY -- NEW TESTAMENT GOSPELS

GOSPEL OF LUKE – PART 2

THE JOURNEY TOWARD JERUSALEM {9:51–19:27}

Luke next reported Yeshua’ ministry on the way to Jerusalem. This has sometimes been called the Perean ministry, assuming that much of it took place across the Jordan in the district of Perea. It has also been graphically described as “the road to the cross.” The number of incidents is roughly the same as those in the preceding section, although the text is about 25 percent longer. Opposition is seen building at the outset. Yeshua sent messengers ahead to prepare for His arrival at a Samaritan village. But the inhabitants would not welcome Him, because He was on the way to Jerusalem. There was bad blood between the Jews and Samaritans. The latter had been settled in the land during the Assyrian occupation and brought with them foreign religious and social customs, resulting in a syncretism repugnant to the Jews. Certain disciples asked if Yeshua would have them bring down fire from heaven on the village, but Yeshua rebuked them. He evidenced a more conciliatory spirit. Luke reintroduced the Samaritans in connection with a story Yeshua tells {10:25-37}. It seems that a man was attacked by thieves, who left him for dead. First a priest and then a Levite came along, each walking by on the opposite side of the road. Another passed that way and took pity on the injured stranger. He bound up his wounds and brought him to an inn where he could be cared for at the expense of his benefactor. Yeshua added the detail that the man who stopped to help was a Samaritan. He alone understood that a neighbour is the one we befriend rather than the one who befriends us. {The Samaritans reappear once more in the account of 10 lepers who were healed, of whom only a Samaritan returned to give thanks -- 17:11-19.} The story of the good Samaritan suggests the opposition Yeshua was encountering from the religious establishment centred in Jerusalem. Even as the crowds increased, Yeshua observed: “The queen of Sheba will rise up against this generation on judgment day and condemn it, because she came from a distant land to hear the wisdom of Solomon. And now someone greater than Solomon is here -- and you refuse to listen to Him” {11:31}. So also, will the men of Nineveh stand to condemn the present generation, because they repented at the preaching of Jonah, and now one greater than Jonah is here. Yeshua reserved the severest rebuke for those Pharisees who had come to contest His every move. Yeshua and the Pharisees travelled in much the same circles. Some had been sympathetic to His message, but these seem to have been in the minority. Yeshua pictured the Pharisees as meticulous legalists {11:37-44}. Events were building to a climax. Yeshua had prophesied His impending death and subsequent resurrection. His face was set toward Jerusalem. When some solicitous Pharisees warned Him of Herod Antipas’s plan to have Him killed, He refused to be intimidated {13:32-33}. Parables abound in this section of the Gospel. They include those of the Good Samaritan, mustard seed, yeast, narrow door, invitation to a marriage feast, great banquet, tower builder, king who goes to war, lost sheep, lost coin, Prodigal Son, unjust steward, rich man and Lazarus, Pharisee and publican, and ten minas. These seem to fall into one of three categories, although perhaps not exclusively so. The one has to do with accepting sinners. {While Scripture reveals that we are all sinners, “sinners” in the synoptic Gospels refers to non-observant Jews.} A classic instance is the story of the Prodigal Son {15:11-32}. The second category might be called Kingdom parables. They suggest that while the Kingdom begins in some relatively insignificant fashion, it will expand to incredible proportions. They also warn that not all that seems a part of the growth is a true extension of the Kingdom. These emphases can be recognized by comparing the parables of the mustard seed, yeast, and narrow door {13:18-30}. The third category deals with stewardship. Yeshua told one such parable as they neared Jerusalem {19:11-27}. It involved a man of noble birth who went to a far country, leaving his servants with ten minas each {a mina was about a three-month wage for labourers}. They were to invest the minas so that the man would have a good profit when he came back. Upon returning, the nobleman called his servants to get an accounting from them. Those who were found faithful in lesser things were given greater opportunity, but one who failed lost even that which he had been given. There are some especially touching scenes in the Gospel narrative. One shows Yeshua welcoming little children {18:15-17}. Another describes a rich ruler who inquired of Yeshua how he might obtain eternal life {verses 18-30}. Still another episode concerns a tax collector called Zacchaeus {19:1-10}. These help us to gain a better appreciation of Yeshua’ diversified ministry. Slowly but surely, Yeshua had worked His way to Jerusalem. He had met increasing opposition. The cross was just over the horizon. He ministered while time allowed.

YESHUA’ DEATH AND RESURRECTION {19:28–24:53}

Luke concluded his account with the Passion week. First is the Triumphal Entry of the Moshiach {19:28-44}. As those with Yeshua came over the crest of the Mount of Olives, they began to praise YHVH for all the miracles they had seen: “Bless the King who comes in the Name of Adonai! Peace in heaven and glory in highest heaven!” {19:38}. The jubilation of the multitude stands in sharp contrast to Yeshua’ weeping over an unrepentant city and lamenting the destruction to be visited upon it. Entering the temple area, Yeshua began driving out those who were selling goods there. YHVH’s house should be a house of prayer, but -- Yeshua protests -- they have made it a den of robbers. He continued to teach daily in the temple precincts, while the religious leaders plotted how to put Him to death without inciting the anger of the people. Luke recorded some of the interchange with the leaders and people {chapters 20–21}. This includes a challenge to Yeshua’ authority, the parable of the wicked tenants, the question about paying taxes to Caesar, another question concerning the resurrection, Yeshua’ question about how to understand the Moshiach’s Davidic ancestry and authority, warning against the scribes, comments on the widow’s offering, and discourse on the end of the age. This broad range of topics is related to the messianic disputation in progress. The problem as Luke represents it seems less an intellectual than a moral one. The religious establishment was determined to retain its privileged position at all costs. This Galilean rabbi was a serious threat that had to be eliminated. It was only a matter of waiting for the right opportunity. It appeared when Judas Iscariot offered to betray Yeshua {22:1-6}. The Last Supper and the prayer vigil in Gethsemane intervene between the plot of the leaders and the arrest of Yeshua {22:7-46}. From the upper room Yeshua and the disciples made their way across the Kidron Valley to the Mount of Olives. Here Yeshua prayed in preparation for the crucifixion to follow. The disciples slept, being weary from the heavy demands of those days. Soon Judas appeared to point Yeshua out, and the soldiers rushed Him away to stand before the high priest. Peter denied the Moshiach, fearing for his own life. Yeshua was condemned by the Sanhedrin. {Commentators debate whether this was a formal session of the council of Jewish elders.} He was sent to the Roman governor, Pontius Pilate, then to Herod Antipas, and back again to Pilate. Pilate saw no reason for putting Yeshua to death, but the multitude was stirred up by the Jewish leaders to demand His crucifixion. Pilate yielded to their pressure when alternatives seemed to escape him. Yeshua was led away to be crucified. Luke alone mentioned those who mourned Him {23:27}. Yeshua warned them rather to mourn for themselves and their children. Here and hereafter we see Yeshua’ concern for others in the midst of His own agony: those crucifying Him, the repentant criminal, and his mother, Mary. Luke records a mixed response to the crucifixion. The people stood watching, as if immobilized by the rush of events. They may have felt helpless to intervene even if disposed to do so. Some of the religious leaders went so far as to mock Yeshua; “He saved others… let Him save Himself if He is really YHVH’s Chosen One, the Moshiach” {23:35}. One hardened criminal joined in their derision; the other asked for clemency. Darkness shrouded the scene. The curtain of the temple was torn, as if to suggest that access was being made available through the shed blood of the Moshiach. Yeshua commended His Spirit to the Father. He breathed His last. His body was laid in the tomb of Joseph of Arimathea. Women went to prepare spices and perfumes for the interment, but they rested on the Shabbat in obedience to the Commandment. Early on the first day of the week the women approached the tomb, only to find the stone guarding its entrance rolled away and the body of Yeshua missing. Suddenly two figures in gleaming array stood by them. They announced to the frightened women: “He isn’t here! He has risen from the dead!” {24:6}. The women returned to report to the apostles. Peter ran to confirm their findings. He discovered the strips of linen laid out as they had been, but with the body absent. He wondered what had happened. The same day two disciples were going to a village called Emmaus. They were discussing what had happened in Jerusalem when Yeshua joined them. They were kept from recognizing Him until later on when He broke bread with them. They hurriedly returned to Jerusalem to reassure the fellowship that it was true that Adonai was risen. While they were still talking, Yeshua appeared in their midst. “Look at My hands. Look at My feet. You can see that it’s really Me. Touch Me and make sure that I am not a ghost, because ghosts don’t have bodies, as you see that I do!” {24:39}. Then He helped them understand the implications of what had happened: “Yes, it was written long ago that the Moshiach must suffer and die and rise again from the dead on the third day. With My authority, take this message of repentance to all the nations, beginning in Jerusalem: ‘There is forgiveness of sins for all who turn to Me.’ You are witnesses of all these things. And now I will send the Holy Spirit, just as My Father promised. But stay here in the city until the Holy Spirit comes and fills you with power from heaven” {verses 46-49}. Luke concludes his Gospel with an account of the ascension {24:50-53}. It was as Yeshua blessed them that He was lifted up before their eyes. They worshiped Him as the ascended Adonai and returned to Jerusalem with great joy. There they remained in the temple precinct, praising YHVH and anticipating the coming of the Holy Spirit to empower them for witnessing to all the world.

BIBLE STUDY -- NEW TESTAMENT GOSPELS

GOSPEL OF LUKE – PART 1

Third book of the New Testament; also, the third of the synoptic Gospels {Matthew, Mark, Luke}.

AUTHOR

Tradition attributes the authorship of the Gospel to the esteemed companion of Paul, Luke the physician {Colossians 4:14}. The Gospel does not identify its author by name, but he is apparently well known in the company of early believers. He had obviously been gathering information for his project for some time. In both Luke and Acts the recipient is identified as Theophilus. The internal testimony of Acts for Lucan authorship must also be weighed, since there is a close relationship between the two books. In three extensive “we” passages the author reports his presence {Acts 16:10-17; 20:5–21:18; 27:1–28:16}. These appear to be excerpts from a travel diary; the last of them places the author in Rome with the apostle Paul. We can by the process of elimination, virtually establish Luke as the author.

DATE, ORIGIN, AND DESTINATION

The dating of Luke is debatable. Some argue for a date after AD 70, but this robs Luke 21:20 of its predictive value. Others suggest a date prior to the death of Paul {AD 64}. The latter would readily account for Acts concluding with his ministry in Rome while in prison. The Gospel may have been written in Rome, but this is by no means certain. Asia Minor and Greece have also been suggested as possibilities. The Monarchian Prologue to Luke promotes the latter option, but its reliability is suspect. It was at Rome that Luke could have used the time profitably to put the finishing touches on the third Gospel. Luke wrote to Theophilus. Theophilus {“beloved of YHVH”} is probably not, as some suggest, a generic term for all believers. He was a person apparently unfamiliar with the geography of Palestine, for Luke takes care to detail it from time to time. He has a much better grasp of the Greco-Roman world as a whole, for Luke predictably assumes his reader’s familiarity with it. Luke also avoids terms that might prove puzzling to gentile readers, such as “hosanna” in connection with Yeshua’ triumphant entry into Jerusalem. In all probability the third Gospel was composed in Rome while Paul awaited trial, on or before AD 64. It was dedicated to the “most excellent Theophilus” {Luke 1:3}, as an appropriate custom of the time. He was a prominent Gentile who had become a believer. Luke wanted to instruct him {and others} more carefully in the faith.

BACKGROUND

Yeshua lived out His life within an area roughly 50 miles {80.5 kilometres} wide and 150 miles {241.4 kilometres} long, from Dan in the north to Beersheba in the south. Apart from Jerusalem, the places He is reported to have visited are not important to the secular history of the region. He was raised in the humble village of Nazareth and lived there until about 30 years of age. Capernaum became the centre for His Galilean ministry. He passed through Samaria on occasion, and He ministered in Perea. He was betrayed and crucified in Jerusalem. He was raised in triumph on the third day. Luke writes in retrospect. His perspective had shifted during the interim -- geographically from Palestine to the Roman Empire, politically from Israel to Rome, socially from Jewish society to pagan, and religiously from the temple to the horizon of the believer’s mission. It is as if one era were superimposed on the other, so that the significance of the life and ministry of Yeshua can be seen for the early church.

PURPOSE AND THEOLOGICAL TEACHING

Simeon beautifully expressed the redemptive theme of Luke’s Gospel when he held Yeshua in his arms and exclaimed: “I have seen the Saviour You have given to all people. He is a Light to reveal YHVH to the nations, and He is the glory of Your people Israel!” {Luke 2:30-32}. He pointed to Yeshua as the long-anticipated Saviour, the Hope of Gentiles and Jews alike. Luke wove the work of the Holy Spirit into the life and ministry of Yeshua. Yeshua was conceived by the Holy Spirit {Luke 1:35}; the Spirit descended on Him at His baptism {3:22}; He was led into the desert by the Spirit to be tempted {4:2}; He was anointed by the Spirit for His ministry {verse 18}. The Spirit is as it were, in the background with regard to Yeshua’ subsequent labours, but the relationship is understood even when it is not repeated. Luke accented the experience of messianic joy. The angelic host announced Yeshua’ birth with the words, “Glory to YHVH in the highest heaven, and peace on earth to all whom YHVH favours” {2:14}. Then, as he was approaching Jerusalem, the multitude that accompanied him began to praise YHVH, saying, “Bless the King who comes in the Name of Adonai! Peace in heaven and glory in highest heaven!” {19:38}. All this suggests that the redemptive theme in Luke is complex in character. It points to Yeshua as the Moshiach. It invites the favourable response of Gentiles no less than Jews. It blends in the empowering of the Holy Spirit for Yeshua’ ministry and that of His disciples. It emphasizes the joy that accompanies the publication of the gospel. These are simply variations on the one redemptive design of Luke. Other concerns surface incidentally. Luke’s interest in historical accuracy is one of these. His apologetic burden is another. The critical place he gives to prayer is a third. The list could be extended.

CONTENT

PROLOGUE {1:1-4}

The Gospel begins with a formal prologue. Luke sought to record in orderly fashion what others had handed down as a legacy of faith. He did so in order to establish the historical credentials of the faith and to assure his readers of their validity.

NATIVITY AND CHILDHOOD OF YESHUA {1:5–2:52}

None of the Gospels is a thoroughgoing biography of Yeshua. But Luke took a special interest in historical incidents, first with regard to the nativity and childhood narratives. He recounted 10 episodes in all: the annunciation of John the Baptist’s birth as the forerunner of the Moshiach; the announcement of Yeshua’ birth to Mary; the visit of Mary to Elizabeth; the birth of John the Baptist; John the Baptist’s time in the wilderness; the birth of Yeshua; the visit of the shepherds; the circumcision of Yeshua; Yeshua’ presentation in the temple; and the visit to the temple as a youth. John the Baptist received considerable attention from the outset. Luke recorded that it was during the reign of Herod {Herod the Great, 37–4 BC} that Zechariah the priest was ministering in the temple. {Twenty-four platoons of priests served in this capacity for two separate weeks out of the year. The privilege of burning incense was determined by casting lots, and once the priest had done so, he was disqualified from repeating the act.} An angel of Adonai appeared to Zechariah as he was about to burn incense, announcing that he and his wife Elizabeth, would have a son, whose name should be John. He was to live as a Nazirite {see Numbers 6:1-4} and prepare the way for the Moshiach. When Zechariah was reluctant to believe {he and Elizabeth were of advanced age}, the angel struck him dumb until the time of the promised birth. We next hear of John in connection with Mary’s visit to Elizabeth. The baby leaped within Elizabeth’s womb as she heard Mary’s greeting {Luke 1:41}. Luke immediately followed this account with the birth of John the Baptist. Zechariah named the child as he had been directed, received back his speech, and proceeded to prophesy concerning the coming Moshiach and the preparatory role his son would play. The child grew and became “strong in spirit,” abiding in the wilderness until his public ministry began. Luke told the nativity story from the perspective of Mary. The angel Gabriel visited her and announced that she would give birth to the Moshiach {1:26-38}. She would conceive miraculously by the Holy Spirit. Mary is portrayed as being devoutly submissive to the purposes of YHVH. The birth is said to have taken place when Quirinius was governor of Syria, and persons had to travel to their ancestral towns to register for a census. Mary gave birth in a Bethlehem stable. Angels announced the birth to shepherds, who left their flocks to observe the child. Mary treasured these events and continued to ponder their significance. After Mary had observed her 40 days of ritual purification, she went with Joseph to the temple to present Yeshua to Adonai {2:21-40}. There Simeon and Anna, two elderly and devout persons, recognized the infant as the promised Moshiach. Simeon concluded that Yeshua would cause many in Israel to fall and rise, and would bring deep sorrow to the heart of Mary. The nativity and childhood narratives close with Yeshua’ visit to the temple at age 12 to celebrate the Feast of the Passover. Joseph and Mary left Yeshua behind in the temple, supposing that He was among relatives or friends. They retraced their steps and found Him in the temple conversing with the rabbis -- listening to them and amazing them with His own understanding. Luke concluded by saying that “Yeshua grew both in height and in wisdom, and He was loved by YHVH and by all who knew Him” {2:52}.

BEGINNING OF THE PUBLIC MINISTRY {3:1–4:30}

Luke then recorded those events related to the inauguration of Yeshua’ ministry. These include the ministry of John the Baptist, the baptism of Yeshua, His genealogy, His temptation, and the public announcement in Nazareth. Luke dated the beginning of John the Baptist’s ministry in no fewer than six ways: with the terms of office of Tiberius Caesar, Pontius Pilate, Herod Antipas, Philip, Lysanias, and Annas and Caiaphas. John came preaching a baptism of repentance in preparation for the coming of the Moshiach. Multitudes came out into the wilderness to hear him and to be baptized by him. Yeshua also came to be baptized. {Luke does not record John’s protest that Yeshua ought rather to baptize Him, or Yeshua’ insistence that it had to be done -- apparently to identify with the people and anticipate His vicarious death on their behalf.} The baptism Marked Yeshua’ entry into public ministry. Luke inserted what may be the genealogical record through Mary, consistent with his earlier efforts to narrate the events from her perspective. The temptation of Yeshua was a probationary test of His messianic ministry. The introduction to two of the temptations, “If you are the Son of YHVH,” was calculated to make Him doubt the words heard at His baptism, “You are My Son” {3:22; 4:3, 9}. Satan hoped to persuade Yeshua to seek to fulfil His calling and yet avoid the cross. Each time Yeshua parried the temptation with a quotation from Scripture. Yeshua returned to Galilee and to the synagogue in Nazareth. Here He announced His public ministry in words borrowed from the jubilee observance and associated with the messianic age {4:18-19; cf. Isaiah 61:1-2}. They reflected both the religious focus and broad social implications of the ministry to come. The announcement especially held out hope to those who were downtrodden and ostracized by society. When those in attendance challenged His credentials, Yeshua replied, “No prophet is accepted in his own hometown” {Luke 4:24}. And when they would have cast Him from the brow of a hill, He passed through their midst and went on His way.

THE GALILEAN MINISTRY {4:31–9:50}

Yeshua moved the centre of His activity to Capernaum. Luke records a variety of episodes associated with the Galilean ministry that follows. Approximately 30 instances are mentioned. About a third involve some extraordinary occurrence, such as healing, exorcism, raising from the dead, or feeding a multitude. These were events associated with the messianic age. However, it was Yeshua’ teaching that first seems to have caught the people’s attention. He did not teach as the rabbis, by drawing upon traditional precedent, but He taught in the authority of His messianic office. Luke interlaced his narrative with a considerable amount of Yeshua’ teaching. There is a fairly extended section on the observance of the Shabbat {6:1-11}. But it is less prominent than Yeshua’ sermon “on the plain,” with its extended comments concerning blessings and woes, love for enemies, judging others, knowing one by his fruit, and wise and foolish builders {6:12-49}. Yeshua taught by way of parables, and Luke recorded those of the sower and lamp {8:1-18}. In the former instance, the seed represents the word of YHVH, and the soil the varying preparation to receive the Word. Thereby the disciples might better understand the mixed results of Yeshua’ ministry and their own. Others would be perplexed by the parables. Luke described the calling of select disciples. He mentioned Peter, James, and John, and at a later point Levi {5:1-11, 27-32}. The former were called from their fishing boats and the latter from his tax booth. All were summoned to follow Moshiach in his messianic ministry through the Galilean countryside. Later on, when there were 12 disciples, Yeshua sent them out to preach the Kingdom and heal the sick {9:1-11}. No doubt many contributed to the extended ministry. Luke recorded certain women who travelled with them and “were contributing from their own resources to support Yeshua and His disciples” {8:3}. One senses a rising tide of enthusiasm with regard to the Galilean enterprise. It begins with Yeshua alone, working in obscurity; it terminates with a faithful band of followers, multitudes hanging on His words, and His Name circulated throughout the region. The section peaks with Peter’s confession of Yeshua as the Moshiach and the transfiguration of Yeshua {9:10-36}. The presence of Moses and Elijah represents the Law and Prophets as subordinate to the Moshiach. The scene shifts abruptly to the foot of the mount, where the disciples have been ineffective in delivering a demon-possessed boy. Here Yeshua pointed out the need for spiritual resources to accomplish Kingdom needs, and thereafter {in response to the disciples’ argument over who would be greatest} an appeal to humility.

"And Ehud said, I have a message from God unto thee. And he arose out of his seat. And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly"

Jg3

If you know anything about Bible prophecy, this is key.

Thought for Today: Tuesday December 02

King Rehoboam stubbornly rejected the wise advice of his nation’s elders and instead followed those who told him only what he wanted to hear. As a result, conflict broke out and the nation divided. The Bible warns: “Whatever a man sows, that he will also reap” {Galatians 6:7}. Life is filled with decisions – some minor, but some life-changing. How will you make them? The most important thing I can tell you is this: “Seek YHVH’s will in every decision; pray; turn to Scriptures; seek advice of godly friends and ask the Holy Spirit to guide you”. YHVH loves you and His ways are always the best.

They shall not return to the land of Egypt, but Assyria shall be their king, because they have refused to return to me.
Hosea 11:5

Prophecy and judgment never come exactly the same twice, but they always come in similar manner. What happens to the fathers, happens to the sons, the same pattern repeated throughout history, but changed: fire instead of flood, Assyria instead of Egypt, etc.