Just a thought!
Is this Christmas that is described in the Bible? Jeremiah 10:2-4
Thus says the Lord: “Learn not the way of the nations, nor be dismayed at the signs of the heavens because the nations are dismayed at them, for the customs of the peoples are vanity. A TREE FROM THE FOREST IS CUT DOWN AND WORKED WITH AN AXE BY THE HANDS OF A CRAFTSMAN. THEY DECORATE IT WITH SILVER AND GOLD; they fasten it with hammer and nails so that it cannot move." {Jeremiah 10:2 to 4}
On web tools and politics: https://jbschirtzinger.beitesh....elpublications.org/2
Here's a list of Apostolic passages for reading and studying with Torah portion #vayishlach ("And he sent" Genesis 32:3-36:43), plus links to related commentary and videos: https://www.americantorah.com/....2021/04/27/parsha-va
"The Faith of the Roman Centurion," (12:39), written, produced, and narrated by George Lujack of Scripture Truth Ministries.
It's interesting to watch what people do when something is potentially dying. While it is alive, they are indifferent, which while alive attention might keep it that way if they treated it as if it mattered. When it is dying, though, suddenly every moment matters.
Think denominations...
I've been working on this article for a while 😮💨 and I would be honored of all my friends here would read it. It's about "words" and about how believing in God, but never opening up ourselves to the Words He actually spoke can often lead us into being shaped by culture, feelings, or childhood ideas. Ultimately, the Messiah came into this world with the name, "The Word". He came and spoke the words of the Creator- and this means that he came to live it out so we could finally see what Yahweh is like in real life. Let me know your thoughts!!
https://afflicted4messiah.word....press.com/2025/11/28
"When ye make many prayers, I will not hear: your hands are full of blood."
Is1
BIBLE ATUDY – THE GOSPELS
GOSPEL OF MATTHEW – PART 2
SPIRITUAL CONFLICT {14:1–16:12}
In 14:1-12 the preaching of John exposes the weakness of Herod, and the beheading of John anticipates the crucifixion of Yeshua {cf. 17:12}. The true King is not Herod but Yeshua. He is Sovereign over nature itself {14:13-36} -- YHVH incarnate, “YHVH with us,” who feeds the hungry multitude in the wilderness {as YHVH once provided manna} and walks upon and calms the sea {see Psalm 89:9}. Peter models believers’ faith, fear, and utter dependence on Yeshua {Matthew 14:28-31}. The Pharisees and teachers of the Law appear to worship YHVH but in fact are devoted to their own traditions, which they offer not as supplements but as rivals to the Word of YHVH {15:1-9}. In verses 10-20 Yeshua teaches both that ceremonial Law apart from moral Law becomes empty ritual, and that the old distinction between clean and unclean foods {Leviticus 11} is now as obsolete as the distinction between Jews and Gentiles. To underscore the point, Yeshua enters pagan territory, heals a Canaanite {15:21-28} and feeds a Gentile multitude {verses 29-39}. Pharisees and Sadducees, for all their differences, are united in their opposition to Yeshua {16:1-12}.
THE COMING SALVATION {16:13–17:27}
Going beyond the crowds’ respectful but inadequate estimates, Peter confesses Yeshua to be “the Moshiach, the Son of the living YHVH” -- a recognition of Yeshua’ Deity granted by divine revelation {16:13-17; cf. 11:25-26}. As it is YHVH the Son who possesses and builds the Church, Satan and death are victims rather than victors. Yeshua will build His Church on Peter’s confession that Yeshua is the Moshiach, the Son of the living YHVH. The apostles’ prohibiting and granting entry into the church {“binding” and “loosing,” respectively} depends upon the prior decision of heaven {i.e., YHVH’s revelation of apostolic teaching}. In face of Peter’s confession and the persistent false notions of messiahship {16:20, 23}, Yeshua now {for the first time} predicts His sufferings and coming glory {verses 21-28}. In anticipation of that glory, Yeshua is transfigured before certain disciples; Moses and Elijah join YHVH the Father in bearing witness to the unique splendour of YHVH the Son {17:1-8}. Yeshua then demonstrated His power by combating demonic powers {verses 14-18} and exhibited His authority by choosing to pay the temple tax using miraculous means {verses 24-27}.
GREATNESS IN THE KINGDOM {18:1-35}
In this, the fourth of Matthew’s five great discourses, Yeshua concentrates on the character and attitudes of Church members. He calls upon His followers both to become and to welcome the lowliest {18:1-5}. Leaders especially are enjoined to deal harshly with themselves but gently with those under their care {verses 6-9}. Remembering the Father’s love for sinners, believers are to make every effort {both by prayer and by personal initiative} to restore offending brothers, with excommunication being the last resort {verses 10-20}. Church members who really understand the Father’s amazing grace will never stop offering forgiveness and compassion to those who wrong them {verses 21-35}.
INSTRUCTIONS ON THE WAY TO JERUSALEM {19:1–20:34}
Given YHVH’s Creation ordinances, says Yeshua, divorce itself is never Commanded; it is only permitted in the case of sin -- that is, where the marital bond has already been severed through infidelity {19:1-9}. As in 5:17-48, Yeshua calls His followers to radical obedience {19:10-12}. Besides instructing disciples to become like children {18:1-4}, Yeshua embraces children themselves with His love {19:13-15}. He appeals likewise to the rich young man {verses 16-22}; but the man, while faithful to the Commands about love of neighbour, is too bound by his wealth to give himself unreservedly to loving YHVH. Yet those who abandon all to follow Yeshua will receive wealth untold in the coming Kingdom {verses 27-30}. The basis for such blessings lies not in human merit but in the astonishing generosity of the gracious YHVH {20:1-16}. None -- not even the rich -- are beyond the power of His grace. But YHVH offers free salvation at great cost to Himself {verses 17-19}. Confronting competitiveness and ambition among His followers, Yeshua teaches them that true greatness lies not in lording it over others but in serving them {verses 20-34}, as shall be supremely demonstrated in His death as “a ransom for many” {verse 28}.
CONFRONTATIONS IN JERUSALEM {21:1–22:46}
As the Servant-King {cf. 3:17}, and as the Moshiach destined for suffering {cf. 16:16-21; 20:28}, Yeshua enters Jerusalem not upon a war horse but upon a donkey’s colt, for He purposes not to declare war on His enemies but to hand Himself over to them -- and thus achieve His triumph through defeat {21:1-11}. As Adonai of the temple, He demands that its commerce be halted and that it becomes {as YHVH ordained} a place of worship for everyone, including the sick, the young, and the alien {21:12-17; cf. Mark 11:17}. He outwits those who refuse to acknowledge the heavenly source of His and John’s authority {Matthew 21:23-27}. In dramatic and devastating fashion, first visibly {by cursing the fig tree -- verses 18-22} and then verbally {in the three parables of 21:28–22:14}, Yeshua pronounces judgment upon those Jews who have refused to acknowledge Him as Moshiach and Son of YHVH. Henceforth, the true people of YHVH are those who believe in Yeshua, whether Jews or Gentiles. He calls upon His people to pledge their supreme allegiance to YHVH. In the resurrection what will matter most is one’s relationship to YHVH {22:23-33}. Indeed, he who loves YHVH with his whole being and his neighbour as himself has kept the two foundational Commandments of the Old Testament {verses 34-40}. Henceforth, submitting to YHVH means rightly recognizing Yeshua; He is indeed David’s Son {Matthew 1:1}, but He is supremely David’s Adonai -- the exalted Son of YHVH {22:41-46; cf. 16:16}.
WOES UPON THE SCRIBES AND PHARISEES {23:1-39}
Five reasons are stated for Yeshua’ denunciation of the Jewish religious leaders. First is their hypocrisy: their practice contradicts their teaching {23:1-4}, their external purity conceals inner rottenness {verses 25-28}, and they appear to champion YHVH’s cause but are really enemies of YHVH’s servants {verses 29-36}. Second is the pride that prompts their hypocrisy {24:5-12}. Third is their exploitation of, and their baleful influence upon, those under their charge {verses 13-15}. Fourth is their preoccupation with the minutia of the Law to the neglect of its weightier matters {verses 16-24}. Fifth is their responsibility for the dreadful judgment that the whole nation is about to experience {verses 33-39}.
THE COMING OF THE END {24:1–25:46}
The introduction to this, the fifth and last of Matthew’s great discourses, makes it plain that there is the closest connection {for both Yeshua and His disciples} between the coming destruction of Jerusalem and the end of the age {24:1-3}. Yeshua first characterizes the time between His first advent and His return: there will be natural catastrophes, international warfare, the rise of false messiahs, the persecution of YHVH’s people, and the universal proclamation of the gospel of the Kingdom {verses 4-14}. Then Yeshua speaks of the catastrophe that is soon to befall the Jewish nation in particular {as already foretold in 22:7; 23:38}, culminating in the destruction of Jerusalem and its temple in AD 70 {24:15-25}. Sometime thereafter {but after an interval known only to YHVH the Father -- verse 36}, the Son of Man will return in great glory, amid apocalyptic signs, to gather His people {verses 26-31}. The present generation will not pass away before judgment falls upon Israel {verses 15-25}, so let listeners take heed {verses 32-35}. The same warning applies to the more remote coming of the Son of Man {verses 36-51}: both the certainty of the event and the uncertainty of its time call for vigilance and faithfulness in the interval, for that event will bring both salvation and judgment. To drive the lesson home, Yeshua tells the parables of the wise and foolish virgins {25:1-13} and the talents {verses 14-30}. The concluding parable of the sheep and the goats {verses 31-46} speaks of the urgent necessity of making the right response to the “brothers” -- that is, the messengers -- of the Moshiach; those who feed, clothe, and otherwise care for the messengers of the Moshiach thereby testify to their reception of the apostles’ message and their Adonai {cf. 10:40-42}.
THE ROAD TO GOLGOTHA {26:1–27:26}
As though in response to Yeshua’ own prediction, the chief priests and the elders hatch their murderous plot {26:1-5}, soon to be aided by Judas {verses 14-16}. The anointing at Bethany {verses 6-13} testifies to the extravagance of love and the imminence of death. At the Passover meal {verses 17-30}, signalling at what sacrifice the new exodus comes about {cf. 2:15}, Yeshua interprets His forthcoming death as an atoning sacrifice for the forgiveness of sins {26:26-28; cf. 1:21} and anticipates the day of final victory over sin and death in the consummated Kingdom {26:29}. Yeshua’ agony in Gethsemane {verses 36-46} expresses His horror over taking His people’s sins upon Himself. By a stupendous act of filial obedience, He submits His will to the Father, that the Scriptures might be fulfilled {26:54; cf. Isaiah 53}. As the Servant of YHVH destined to suffer, Yeshua resists attempts to thwart His arrest {26:47-56}. The Jews’ supreme court {the Sanhedrin} and their loftiest religious official {the high priest} condemn Yeshua as a blasphemer because He dares to identify Himself as “the Moshiach, the Son of YHVH” {26:57-68; cf. 16:16}. As though joining the court’s
repudiation, Peter -- in fulfilment of Yeshua’ prophecy {26:31-35} -- disclaims knowledge of Yeshua {verses 69-75}. Judas’s disillusionment finds expression in suicide {27:3-10}. The Jews hand Yeshua over to Pilate the Roman governor {verses 1-2}, he alone having the authority to pronounce the death sentence. Knowing that the charge of blasphemy will carry no weight with Pilate, the Jews now represent Yeshua as a threat to Caesar. In the end, Pilate responds not to specific charges and evidence but to pressure from the crowd and the threat of riot {verses 11-25}. He releases Barabbas and delivers Yeshua to be crucified {verse 26}.
THE DEATH OF YESHUA {27:27-66}
Following His humiliating treatment at the hands of the Roman soldiers, Yeshua is led to the place of execution; weakened by the beatings, He requires assistance {27:27-32}. He refuses the proffered narcotic so that He might keep His head clear {verse 34}. His being executed with malefactors {verse 38} testifies to the purpose of His death {cf. 1:21}. A steady stream of abuse is hurled at Him, in blasphemous disregard of the truth of the superscription “This is Yeshua the King of the Jews” {27:37-44}. Finally, out of the darkness Yeshua utters the cry of dereliction; now is revealed the ultimate horror {that from which His soul shrank in Gethsemane}, the sin-bearer’s supreme agony -- the beloved Son’s abandonment by the Father {verses 45-49}. Having cried out with a loud voice {cf. John 19:30}, Yeshua dies {27:50}. Immediately, the saving effects of His death become evident {verses 51-53}: sinners, now forgiven, have access to the Holy YHVH {the veil of the temple is rent asunder}, and there is hope of resurrection for those who have died. As at the beginning {2:1-12}, Gentiles instead of Jews confess Yeshua {27:54; contrast 26:63-65}. Joseph’s careful attentiveness to Yeshua’ burial contrasts with the ongoing attempts of the chief priests and Pharisees to resist Yeshua’ power {27:57-66}.
THE TRIUMPH OF THE SAVIOR {28:1-20}
Amid great glory and power and joy, the Savior’s victory over death is announced and attested {28:1-7}. The risen Yeshua appears first to the women who stayed with Him during His crucifixion {28:8-10; cf. 27:61; 28:1}. The Jews’ response to the guards’ report signals their growing desperation before irresistible reality {28:11-15}. Meeting with the 11 disciples on the mountain in Galilee {verses 16-20}, Yeshua, the new Moses, continues His Instructions. He now reveals the evangelistic purpose for which Matthew has been preparing readers from the very threshold of his Gospel. The apostles are to disciple all peoples by baptizing them into the Name of the Triune YHVH and by teaching them to obey all that Yeshua has Commanded. The apostles go forth in the assurance that Yeshua -- as Adonai -- stands over them, and that Yeshua -- as Immanuel -- stands with them until the very end of the age.
TTN Music 
TTN Promo 
Rhy Bezuidenhout
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