S1: In the last couple of days, we've heard news reports
S1: from Israel about the gruesome murder of two Israeli children
S1: at the hands of Palestinian terrorists. Stay with me for
S1: a few thoughts about these horrific events in just a moment. Hello, friends.
S1: Welcome to Open Line, Moody Radio's Bible study Across America.
S1: My name is Michael Radonich. I'm the academic dean and
S1: professor of Jewish studies and Bible at Moody Bible Institute.
S1: I'm so grateful that you're joining me around the radio
S1: kitchen table today. And we're going to be talking about
S1: your questions about the Bible, God, and the spiritual life.
S1: If you have a question and you'd like to call,
S1: now is the time. The phone number here (877) 548-3675. Let
S1: me give that to you once more. 5483675. Tricia McMillan
S1: is producing supervising producer, let's call it that. How's that?
S1: To hear Haynes is here, and Merle is doing all
S1: things technical, and we're looking forward to hearing from you.
S1: Grateful that you're listening. Time to get yourself a cup
S1: of coffee. Open your Bible, because we're about to study
S1: the scriptures together. When Hamas and with them Palestinian civilians
S1: rampaged through southern Israel on October 7th, 2023, one of
S1: the most gruesome things they did was they kidnapped a
S1: family of four. First, dad Yarden stepped out from the
S1: safe room to give himself up, hoping that they would
S1: not find his wife and children. They took him captive
S1: and held him as a hostage. But then they did
S1: get his wife and children and the horrific images of, uh,
S1: Shiri Bibas, uh, Ariel and Kfir Bibas being taken away
S1: captive became sort of the the symbol of the terror
S1: that the hostages faced as they were taken, 251 of
S1: them taken into Gaza. Uh, it was brutal. About a
S1: month in, they, the Hamas terrorist organization, claimed that the
S1: these children were killed in an Israeli bombardment, and no
S1: one believed that there was there was no evidence. Well,
S1: last week, yarden the dad was returned, barely alive, but
S1: still alive. Having been mistreated and tortured in the tunnels
S1: of Gaza. Then last week, the bodies of the two
S1: children and some wrong, wrongly identified anonymous woman not sharing
S1: the bodies of the two children, though, were returned. And
S1: what was discovered by the forensics done on the on
S1: those bodies was that those children had been murdered, being
S1: by hand by these terrorists, and then their bodies were
S1: mutilated with rocks to simulate a death by bombardment. And
S1: then after initially failing to return Shuri's body, the mom,
S1: it finally was returned, and forensics showed that she too
S1: was murdered in a gruesome fashion. I'm telling you, I
S1: am overwhelmed with grief as I see this. I wonder
S1: where there's any kind of humanity whatsoever in the these terrorists,
S1: and even the one of the most horrific aspects of
S1: this whole thing is when the bodies of these babies
S1: were returned, the people, there was a gruesome show made
S1: of it, people dancing for joy at the murder of
S1: children as the as the caskets were being given to
S1: the Red cross. Well, this is so hard to discuss,
S1: but I thought I need to address it. Think about
S1: tell you about what I'm thinking and trying to think
S1: biblically about this. So here's some thoughts. First of all,
S1: these horrific murders only confirm the biblical doctrine of total depravity. G.K.
S1: Chesterton once said that the only doctrine that can be
S1: proved empirically would be the doctrine of total depravity. And
S1: all my life I've heard people ask the question about
S1: the Holocaust. Where was God when the 6 million died?
S1: One rabbi said, the real question here is where was man?
S1: Because it was humanity that did this. Uh, another leading
S1: Jewish spokesman said, when you see the depravity of humanity
S1: in the Holocaust, you say there was an Eichmann in
S1: all of us, given the opportunity. And this is what
S1: James 315 and 16 talks about. It talks about even
S1: bitterness and envy being characterized as earthly, unspiritual, demonic, and
S1: leading to every kind of evil. Not that we're all
S1: as evil as we can be, thank God, but, uh uh, it's.
S1: But unrestrained. We can be as evil as the heartless,
S1: callous Hamas terrorists and their supporters. But they have have
S1: gone all the way, uh, and done these things. Second,
S1: these murders also proved the reality of anti-Semitism in Psalm 83,
S1: verses three through five. It talks about those who hate God. Uh,
S1: it talks about that. They actually those who hate the
S1: God of Israel hate the people of Israel. Let me
S1: read you those verses in Psalm 83. Uh, because the
S1: reason I mention this is the reason these children were
S1: murdered was nothing less than they were Jewish. That was it.
S1: That's what drove it. That's why their mom was murdered.
S1: That's why their dad was taken captive. It says in
S1: Psalm 83, they devise clever schemes against your people. They
S1: conspire against your treasured ones. They say, come, let us
S1: wipe them out as a nation so that Israel's name
S1: will no longer be remembered for. They have conspired with
S1: one mind. They form an alliance against you. Against God.
S1: So I think it's, uh, it's really clear that those
S1: who hate the God of Israel will hate the people
S1: of Israel. And what's heartbreaking is not just Hamas and
S1: these terrorists that hate the Jewish people and many of
S1: their supporters here in the West are driven by hatred
S1: of the Jewish people as well. The only explanation for
S1: last spring's university protests was anti-Semitism, even the violent assault
S1: of Jewish people. Last week in Brooklyn, New York, my
S1: hometown mostly covered up by the media. But there is
S1: a violent pogrom against Jewish people in Brooklyn. That's anti-Semitism. Third,
S1: besides total depravity, besides anti-Semitism. Third, we're called to call
S1: on God in defense of innocence. In Psalm 919 it says, arise,
S1: O Lord, do not let man prevail. Let the nations
S1: be judged by you. And let God arise. Let his
S1: enemies be scattered, and let those who hate him flee
S1: before him. Uh, that's Psalm 68 one. Uh, finally what
S1: I'm saying not finally, but what I'm saying here is
S1: that God is the one that will bring vengeance on
S1: the appropriate people at this time. But here's the last thought.
S1: God uses human government as his agents, as his servants,
S1: to carry out punishment. Romans 13 four says that God,
S1: that government is a minister of God for your good.
S1: But if you do what is evil, be afraid, for
S1: does not bear the sword for nothing, for it is
S1: a minister of God. Twice it uses that word minister
S1: or servant, an avenger who brings wrath on those who
S1: practice evil. This doesn't refer to a theocratic government. It's
S1: just talking about general human government. They are to punish
S1: the wicked and protect the innocent. Even with the use
S1: of the sword. The sword was the assault weapon of
S1: the first century. The point of this is that the
S1: government of Israel will be obligated to act decisively in
S1: defense of her own people, as an instrument, as a
S1: servant of God in these matters. Well, just to put
S1: it all together, I'm feeling much like Matthew did when
S1: he wrote about the slaughter of the innocent in Matthew two.
S1: He quoted from Jeremiah 3115, where Jewish motherhood was weeping
S1: for her children as they went into captivity after the
S1: Babylonian death and destruction that they wrought in Israel in
S1: 586 BC. Matthew quotes it, I think every generation we
S1: feel it. Rachel is weeping for her children. She refuses
S1: to be comforted for her children because they are no more.
S1: Jeremiah 3115. That's the heartbreaking truth, the reality of of
S1: these murders. So, friends, we're going to talk about your
S1: questions about the Bible. We're going to talk about all
S1: these things. But I just needed to get this off
S1: my heart as I've been so sad the last few
S1: days about these events. We're going to take a break.
S1: We're going to come back with more of your questions
S1: or some of your questions about the Bible, God, and
S1: the spiritual life. Call with your question right now. It's
S1: always easier to get through early in the program before
S1: all the lines fill up. The number Seven five. We're
S1: going to come right back with studying the scriptures together
S1: in our Bible study across America. Stay with us. This
S1: is Michael Dolnick on Open Line. Welcome back to Open Line.
S1: So glad that you've joined us today for our Bible
S1: study across America. Hope you have a cup of coffee ready.
S1: I do want to tell you about our current resource.
S1: Every time you take a trip, it's important to have
S1: a map. I remember when my son and I traveled
S1: across country for his high school graduation gift. We went
S1: on a huge road trip about 10,000 miles. We drove
S1: all across America, back roads, national parks, baseball games. It
S1: was so much fun and every morning we would get
S1: into our little camper that we had and we would
S1: get out that. Rand McNally road map and plan where
S1: we were going so we could get the big picture
S1: and then drive off. Sometimes I think when we read this,
S1: the scriptures, it would be good to have a road
S1: map as well. And that's why I've chosen as our
S1: current resource, Paul Ben Weir's survey of the New Testament. Uh,
S1: this is such a helpful tool because it gives you
S1: a roadmap from Matthew to Revelation, shows how the whole
S1: book fits together. The New Testament helps you understand each
S1: book individually, gives you a roadmap for each book, but
S1: also gives you a roadmap for how the whole New
S1: Testament fits together. And we'd like to send it to
S1: you as a as our thank you gift for your
S1: gifts to open line. If you want to give a
S1: gift of any size, we want to say thanks by
S1: sending you a copy of Paul Bender's Survey of the
S1: New Testament. How do you give? If you'd like to give,
S1: just call 6447122. That's (888) 644-7122. Or go to open line radio. Org.
S1: And when you give remember ask for your copy of
S1: survey of the New Testament by Paul Benware. We're going
S1: to speak now with Ruth. No, sorry, with Lucy, who
S1: has a question about Ruth in Holland, Michigan. Lucy listening
S1: on WGN. Welcome to Open Line. How can I help you?
S2: Thank you.
S3: Well good morning. And first of all, thank you for
S3: bringing tears to my eyes and reminding us about what's
S3: going on and how Rachel is still weeping for her children.
S1: Yeah, we can all I'm not. Rachel represents Jewish motherhood,
S1: but I think Jewish fatherhood and all people of good
S1: will of faith would be weeping for her children as well,
S1: not just Rachel. Thank you. Lucy. Uh, well, what can
S1: I do for you today?
S3: The other day I was reading in Ruth chapter one,
S3: starting with verse six. And so my question is, Naomi
S3: was really pressing the issue that her daughter in law's
S3: should return home because she could no longer provide sons
S3: for them. So my question was, would they be able
S3: to find sons along the road, or I mean, husbands along.
S1: The road along the way? Well, the if you go back,
S1: there's this concept. It's already enshrined in Deuteronomy called levirate law.
S1: And it's even was practiced before Deuteronomy. When you see Judah,
S1: remember when when Judah's son marries and then he dies,
S1: and then the next son, uh, Onan, marries her, uh, Tamar,
S1: and he dies, and then he doesn't want to give
S1: the third son, Shila, because he's afraid he's going to die.
S1: He lies and says, oh, let him grow up and
S1: then I'll give him to you. But he wouldn't. Didn't
S1: want to do it. Do you remember that? So that's
S1: Liveright law. Uh, so the the way it would be
S1: is that the the the living brother would take the
S1: dead brother's responsibility to raise up an heir for the
S1: living brother, for the dead brother. And that's levirate law.
S1: And so that's what she's saying. I don't have another
S1: son to give you, but, uh, interestingly, the nearest relative
S1: could operate as the lever, so that meant the the
S1: replacement husband to raise up an heir. But the thing
S1: is then that one will, uh, also have an inheritance
S1: from that nearest relatives family line. And so that's why
S1: Boaz was so sacrificial. He married Ruth and raised up
S1: a seed for Ruth's former Husband and offspring for Ruth's
S1: dead husband, as well as, uh, taking that child as
S1: his own. And so that child was like a double inheritor. Uh,
S1: so that's what that's what happened. But that's why she
S1: was saying it. I have no more children to give
S1: you to serve as a substitution husband as the law requires.
S3: Ruth was also being sacrificial, not just in her devotion
S3: to Naomi, but she was also being sacrificial in the
S3: same way, knowing that she may not have a husband.
S1: Uh, yeah. She she did not go with the intention
S1: of of being married. She she I think her devotion
S1: is not just to Naomi, but to the God of Israel.
S1: You know, your God will be my God. She says
S1: to Naomi and her sister, uh, Orpah. She goes back
S1: to her family and to her gods. So what you
S1: see is sort of an apostasy on the part of Orpah,
S1: but a genuine faith on the part of Ruth. I
S1: think you're right that, uh, and she and she was
S1: going to follow the God of Israel and serve her
S1: mother in law, regardless of whether she ever married again
S1: or not. And, you know, you see her when she
S1: goes to Bethlehem. What's she doing? She's out there gleaning,
S1: which is God's provision through the law of Moses for
S1: people who are poverty stricken to glean the corners of
S1: the the fields. And she goes to glean, she goes
S1: to work hard to care not just for herself, but
S1: for her mother in law. She's she's quite the the woman.
S1: And she is called in the narrative by Boaz, an Ezekiel,
S1: which I think that's a Hebrew phrase. It means a
S1: woman of valor or a noble woman. And it's the
S1: same expression that's used in Proverbs 31 of of woman
S1: of valor, or a noble woman who can find. And
S1: it's interesting. In the original Hebrew order of the books,
S1: Proverbs 31 is followed by the Book of Ruth. So
S1: you have the description of the woman of valor in
S1: Proverbs 31, and then you have the narrative description of
S1: her in the life of Ruth that follows immediately after
S1: in the order of the canon in the Hebrew Bible.
S1: Isn't that interesting, Lucy? I just think it is. It is? Yeah. It's.
S1: She she she's a terrific a terrific role model. I'm
S1: glad she made it into the line of the Messiah.
S2: I know, yeah.
S1: So. Well, thank you, Lucy, for your call.
S2: Could you. Yes.
S3: Could you answer real quick? My second question, though, is like, physically,
S3: where did they live? It was her home preserved for her.
S1: Likely she lived. She. I don't know if she went
S1: and got an apartment. You know, maybe it was rent controlled.
S1: I don't know, but. Okay. They went back to Bethlehem,
S1: and that's where she lived. Okay.
S3: Okay. Great discussion. Thank you very much. Thank you.
S1: Lucy. Appreciate it. Uh, Rob in Chicago, listening on wmbi.
S1: Welcome to Open Line.
S2: Well good morning. Thank you.
S1: How can I help you today?
S2: My question is about.
S4: Slavery in the Bible, specifically Joseph. How are his brothers
S4: able to sell him into slavery when I'm assuming they
S4: didn't own him?
S1: I don't think they were looking for a title deed
S1: when they sold him into slavery. Uh, what it was
S1: is they were obviously they threw him in a pit
S1: and said to the the Ishmaelites as they came by,
S1: you want him? Pay us some money. You can take them.
S1: And then he went into slavery. That's that's what it was.
S1: There was no official document that went with it that
S1: had that where they had to prove ownership.
S4: Joseph couldn't say, no, no, I'm not a slave.
S1: But actually, the Ishmaelites couldn't have cared less. They they
S1: don't care if he's a slave or not. They just
S1: care about. Okay, look, we'll make a little profit. We'll
S1: buy them for X amount, and we'll sell them for
S1: X plus Y. So that's that's what they were looking at.
S1: This is no different. Well the kind of slavery is different. But, uh,
S1: how could the tribes in Africa that went to the
S1: Moorish slave dealers that, you know, tribes would actually capture
S1: people from other tribes and bring them to the Muslim
S1: slave traders? They didn't have to show documentation. They said,
S1: here they are. And they sold them into slavery. And
S1: then the slave traders brought them to the United States
S1: and or actually the, the colonies and, and then and
S1: to the Caribbean and to Great Britain and places like that,
S1: so that they could be put into slavery. There was
S1: no documentation for that. People were just stolen. That's what
S1: it is. Okay.
S2: Thank you. Yeah.
S1: Thanks for your call. Appreciate it. Uh, it's one of
S1: the most vile aspects of history. Uh, the idea that
S1: that people would just steal others and sell them into slavery.
S1: Think about this. But here's the amazing thing about Joseph.
S1: Read the narrative. Read the story in Genesis 37 all
S1: the way through 50. But there's a little break in
S1: 38 and 49, but in chapters 37 and then 39
S1: through 48 and then chapter 50, it tells the entire
S1: story of Joseph. And what's amazing is it keeps repeating,
S1: no matter how bad it gets. You know, Joseph gets
S1: sold into slavery and he's now a slave. And the
S1: Lord was with Joseph. And then and then he gets
S1: falsely accused of sexually assaulting Potiphar's wife, and he gets
S1: thrown into prison. And the Lord was with Joseph. And
S1: in every action Joseph acts as if he knows the
S1: Lord is with him, and he has to honor him
S1: in all his behavior. And it also says in those
S1: texts that no matter how bad it got, the Lord
S1: blessed Joseph and cared for him. That's a great reminder
S1: for us, isn't it, that no matter how bad it is,
S1: the Lord can be with us? And Joseph recognized it
S1: was all part of God's plan to save people. So
S1: really remarkable story, the story of Joseph. We're going to
S1: talk to Susan in Vidalia, Georgia, listening on WGBH. Welcome
S1: to Open Line, Susan. How can I help you?
S2: Thank you. Sir.
S5: This is a privilege and an honor.
S1: Thank you. You're kind.
S5: Just a quick note for giving donations. For those of
S5: us who have to do minimal distribution of our IRAs.
S5: Can give that directly to you and to Moody and
S5: not have to pay tax on that and you can
S5: usually give a whole lot more. So that's been our
S5: our habits here. We have loved our surrogate Moody with
S5: Good News Network in South Georgia.
S1: Well thank you so much. That is so generous and
S1: so kind I really, really appreciate it. Susan. Uh, well,
S1: how can I help you today?
S5: Okay. What I'm asking is, and I had talked with
S5: you about dealing with a family of Jews here, older,
S5: older Jews. And, um, I was looking up the the
S5: Hebrew holidays for the year, and I came upon a
S5: site that had the seven holidays, the dates for them.
S5: And then day eight it was called, and day eight
S5: was a long listed with it. And it said, this
S5: is the day that all who have lived will be
S5: raised again to live eternally. And I, the website told
S5: me nothing about who they were. I went to several
S5: websites asking about day eight, and all they did is
S5: repeat what they said about living forever in eternity in heaven.
S1: So I don't know about day eight. I know this
S1: that the messianic kingdom is called the Shabbat. You know
S1: that the Shabbat is the seventh day, and so that
S1: there's going to be a Shabbat, a seventh day of
S1: of of earthly rest, you know, of where the earth
S1: is under the messianic reign and living in peace and righteousness.
S1: And maybe day eight then is the world to come.
S1: Maybe that I'm not aware of that in rabbinic literature,
S1: but I am aware of the seventh day, the Shabbat
S1: being compared to the Messianic kingdom. But it makes sense
S1: that there's a day eight but these people may have
S1: come up with themselves. I don't think rabbinic literature does that. Okay, Susan.
S5: Several sites to see who was behind it, and I
S5: could find nothing.
S2: Yeah, well, whoever.
S5: It is is putting out falsehoods about.
S1: Well, I don't know if that's falsehood. We just may
S1: not be aware of it. But here's the thing about it, Susan,
S1: is that, uh, the way the way Judaism lays it
S1: out is there's six days of this world, the seventh
S1: day of the messianic kingdom, and then not. It's not
S1: called the eighth day. But then there's the world to
S1: come forever. Similar to how the Book of revelation, uh,
S1: puts it. You know, the Book of Revelation has it, uh,
S1: this way. It says that there's going to be a
S1: thousand year reign of the Messiah, and then there's the
S1: world to come, the new heavens and the new earth.
S1: Revelation 21 and 22. So that's kind of similar to
S1: this day eight. So. Okay. Susan.
S2: Yes. Thank you sir.
S1: Hey, thank you so much for not only your call,
S1: but your generosity. Really, really appreciate it. Thank your husband
S1: as well. We're going to come back with the mailbag
S1: in just a bit. You're listening to Open Line with
S1: Michael Radonich. Uh, and, uh, you sent the questions into
S1: the mailbag at Michael at Open Line radio.org and ask
S1: Michael a question. And now Trish has put it together
S1: and to hear and I are going to talk about
S1: it right here on Moody Radio. Stay with us. And
S1: we're back. We're grateful to the Far Eastern Broadcasting Company
S1: because they partner with Open Line to bring you the
S1: weekly Febc mailbag. It's a terrific organization, and it brings
S1: the good news to people primarily through media. But there
S1: are actually people on the ground that do great follow
S1: up and they have terrific personal engagement. You should check
S1: out the Febc podcast until all I've heard by going
S1: to Febc dawg. That's febc.org. And joining me right now
S1: is part of our team to hear a Haynes. I
S1: hate to hear her.
S6: Good morning Michael. How are you?
S1: Great, great. You know, I was I walked in and
S1: Trish she's done all this work to get us ready
S1: for the mailbag, right.
S6: She does? Yeah.
S1: And she's been working with me all week long about
S1: today's program. And Lisa is here. She's sort of helping
S1: out as well. And you're here. And, uh, Merl, you know,
S1: Merl is not our regular engineer, but he's a regular
S1: engineer on Moody Radio, and he's a terrific help. He's
S1: just given me the best window I've ever had on
S1: my computer screen here. Awesome. Uh, what a team. And
S1: and that's that's what I love. People sometimes forget that
S1: it takes a team to bring open line on the air.
S1: You know, it just doesn't happen with me sitting around
S1: in my basement. It's here. I am in the studio.
S1: We're having a good time, but it's a team. And
S1: I think that sometimes we neglect to remember that there's
S1: more people on this team. There's the people who give
S1: monthly to open line, our kitchen table partners. Yes. Yeah.
S1: You know, they're they're out there. They give monthly so
S1: I can be on the air weekly. And Trish and I,
S1: we produce a Bible study moment every other week. It's
S1: an audio Bible study produced every other week for our
S1: kitchen table partners. Just a way of saying, hey, thanks
S1: for being part of the team. And I just think
S1: it's so, uh, helpful and terrific that to know that
S1: it's more than just me and to hear, I appreciate
S1: you so much. I know you appreciate our partners as.
S6: Well I do.
S1: Yeah. And I, you know. Teairra, when did you join
S1: the team?
S6: I started producing for Moody Radio in 2020 2nd November,
S6: but I've been part time with Moody Radio as a
S6: writer since 2018. Wow.
S1: And and you also have been helping out on Open
S1: Line now for about six months, am I right?
S6: About six months. Maybe. Summer of last year, roughly.
S1: Yeah. Yeah, that's that's pretty cool. So anyway, if you're
S1: listening and you think I want to be part of
S1: the team too, and you'd like to become a kitchen
S1: table partner, uh, what you can do is you can
S1: call (888) 644-7122 or go to open Line radio.org. We so
S1: appreciate you for doing that I really do. Okay. Let's
S1: let's go to the mailbag and and see what we've
S1: got okay.
S6: Yes. Thank you. Our first person is Peggy who sent
S6: a question through Facebook. What are the synoptic gospels?
S1: Uh, the word synoptic optic. We see that that means
S1: to see right?
S6: Yes.
S1: And soon in Greek is together. So it means to
S1: see together and together. And when it's used of the
S1: synoptic Gospels, you know that that's just referring to the
S1: fact that Matthew, Mark and Luke have sort of a
S1: similar structure and stories. They, you know, some people have
S1: conjectured that they had a document that they all based
S1: their gospels on. Some people think Mark was the original
S1: gospel because it's the shortest. And then the Luke and
S1: and Matthew followed Mark. I actually don't think so. I
S1: think that Matthew was the first. It was written in
S1: Aramaic and Greek for really Jewish people. Some would read
S1: in Aramaic and some would read it. The Hellenistic Jews
S1: would read it in Greek. That's what it was for.
S1: And then what happened? Paul started preaching the gospel and
S1: needed something for the Greco-Roman world. So he got his
S1: personal physician, Luke, to do a history and write the
S1: Gospel of Luke. And then what happened next was Peter
S1: got to Rome, preached a message about the life of Jesus.
S1: His partner, John Mark, was sitting there with him, listening,
S1: taking notes, and wrote up Peter's sermon as an authoritative
S1: message about the life or the memoir of Peter of Jesus.
S1: And and he he writes it up. It's interesting because
S1: it follows the same exact sermon outline that Peter uses
S1: in acts, uh, which I think is really interesting. It's
S1: the gospel of Mark, and the message of Peter are
S1: very structured similarly. And then what happens is later on,
S1: John writing possibly to Rome or to a, to the
S1: whole Roman Empire. Jews and Gentiles together writes up this
S1: a sort of a different memoir from the perspective of
S1: Jesus ministry in Judea. So it's slightly different than there's
S1: some overlap, but it's different than the synoptic gospels. And
S1: by the way, a great book, uh, is, uh, it's
S1: called why Four Gospels? And, uh, David Allen David something
S1: wrote it. I have to look that up. Uh, but
S1: it's a wonderful book that people can can find, uh,
S1: about how we got the four gospels. Let's do another
S1: question real quick, and then we'll take a break.
S6: Sure. Um, we have Stephanie Ohio from Ohio. Wtxf Mark
S6: 214 calls Levi Orpheus's son, and Mark 318 calls James
S6: Alphaeus son. Was this a common name during that time
S6: that both of their fathers had the same name?
S1: Yeah, it was a common name. It means God. Uh. Uh.
S1: Try to remember what it means. But it was not
S1: an unusual name. Uh, and, uh, I think something like
S1: God fearer. But that's. I'm not sure exactly. I have
S1: to look that up, but, uh, the the it was
S1: not an unusual name, and they probably had two different.
S1: There were two different apostles with dads who had the
S1: same name. Just like. That's not unusual today, you know.
S6: Great to know. Yeah.
S1: So anyway, we're going to we're going to go to
S1: break here. And when we come back, we're going to, uh,
S1: take more of your calls and questions and do our
S1: best to answer them. I'll come back with the name
S1: of the author of why four Gospels and exactly what
S1: Alphaeus means. Okay. Stay with us. This is open line
S1: with Michael Radonich. And we're on Moody Radio. Glad you're
S1: with us. Welcome back to Open Line. So glad that
S1: you're here with me. You know, since the war with Israel,
S1: with Israel's war with Hamas began, the nation has been
S1: pretty much shut down for tourism, although there are some
S1: tourists going back now. But if you'd like to see
S1: and haven't been able to go. Chosen People Ministries, one
S1: of our ministry partners, is offering Israel the land and
S1: the people. It's a coffee table book with some of
S1: the best pictures of Israel that you'll find anywhere. And
S1: it doesn't just show the beauty and history and the culture,
S1: but it really shows the whole country, from Mount Hermon
S1: to Masada, from Jerusalem to Tel Aviv. And it's got
S1: Bible verses and prayer points. It's a really helpful book.
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S1: Free from Chosen People ministries. All you have to do
S1: is go to the Open Line website. That's Open Line radio.org,
S1: open line radio.org. Scroll down. You'll see a link that
S1: says Free gift from Chosen People Ministries. Click on that
S1: and you'll be taken to a page where you can
S1: sign up for your own copy free copy of Israel,
S1: The land and the people. Uh, we're going to talk
S1: to Brenda in Naperville listening on Moody Radio Chicago, 90.1 FM.
S1: Welcome to Open Line. How can I help you?
S7: Hi, Pastor Adele, thank you so much for taking my call. Um,
S7: a while ago, I heard a pastor, um, on an interview,
S7: and he was talking about a term, and I got
S7: it wrong when I was talking to your interviewer there,
S7: trans dispensationalism. And he was talking about how people who
S7: have never heard the gospel can still be saved. And
S7: he said that it was based on their desire to
S7: know the truth, and that God would take that into
S7: account just the same way that he, uh, just the
S7: same way that people from the Old Testament would be saved.
S1: That's not let me just stop you there. That view
S1: has nothing to do with dispensationalism. Okay. Uh, it's, uh,
S1: someone's trying to give it a respectability by calling it dispensational. Okay.
S1: But I've heard the view. Uh. You can. Am I
S1: understanding it? Right? That based on the Old Testament, uh, people, uh,
S1: who had faith in the coming Messiah and were trusting
S1: in him, uh, since they could be saved, that now
S1: that the Messiah has come, if they haven't heard of
S1: him or they don't believe in him, but they have
S1: faith in a coming Messiah, that they can indeed be saved.
S7: What I was reading is that he compared people being
S7: saved now who haven't heard the gospel, like, I guess,
S7: parts of the world where they did. And he was
S7: saying something like, oh yeah, it's kind of like people
S7: who had never heard the gospel back in the day. Um,
S7: you know, they were they could still be they were saved.
S2: Um, that's.
S1: The argument that people use. They say, well, there were
S1: people saved before the Lord Jesus came, before they had
S1: conscious faith in him. So therefore, people who have not heard,
S1: who don't have conscious faith in Jesus can be saved.
S1: Is that that's it, based on the way Old Testament
S1: people were saved, right? Brenda.
S2: That's wrong. What?
S7: Yeah, but that's wrong, right?
S1: Yeah, of course it's wrong.
S2: It's so wrong.
S1: Here's the deal. We're saved. Always saved by grace through
S1: faith in the revealed will of God, by grace through
S1: faith in the revealed will of God and the Messiah
S1: has come. He is the revealed will of God. He
S1: has been, uh, identified already as as the one, uh,
S1: who is the the promised one, uh, you know, in
S1: Hebrews one one it talks about the past and the present,
S1: and this is what's important. Uh, here's what it says.
S1: I'm turning my pages here of my Bible. It says,
S1: long ago God spoke to the fathers by the prophets
S1: at different times and in different ways. Now, verse two,
S1: in these last days, he has not spoken. He has
S1: now spoken to us by his son. So you know
S1: what's been who's been revealed. It's the Son of God.
S1: And then in John chapter eight, this is Jesus talking, Uh,
S1: and he says this, uh. It's verse 24. Uh, therefore
S1: I told you that you will die in your sins.
S1: For if you do not believe that I am he,
S1: you will die in your sins. So and it's interesting
S1: because the Greek doesn't say, I am he. That's what
S1: the English Bible says. In Greek it says, if you
S1: do not believe that I am, uh, using the phrase
S1: of deity. If you do not believe that I am deity,
S1: I am God. You're still in your sins. So that's
S1: calling for people to have actual conscious faith in Jesus. Uh,
S1: I think that that's why we have to be motivated
S1: to present the gospel everywhere we go. Don't you think, Brenda?
S7: Yeah, exactly. And otherwise. What? Why did the Lord sacrifice
S7: for us if we don't have to.
S2: If we don't have to believe.
S7: In him.
S2: Yeah. Why?
S1: Why did he. Why did he even come? Why was he, uh,
S1: allow him? You know, no man takes my life. The
S1: Lord Jesus said, but I lay it down willingly. Why
S1: did he do that? Uh, why was he raised from
S1: the dead and seated at the right hand of the
S1: father if it's insignificant? Uh, no. I think, though, most
S1: people who believe in this, some people call it unrecognized mediation. Uh,
S1: what what they say is that it's the death and
S1: resurrection of Messiah applied to people who have not believed
S1: in him. But Jesus says, no, you must believe in
S1: in me. Uh, there's no other name under heaven by
S1: which a person can be saved. So anyway, thanks for
S1: your call, Brenda. Uh, I appreciate it. We're going to
S1: talk to Eric in Elyria, Ohio. Listen, on wtxf. I
S1: once had a terrible flight to Elyria. Just saying, but
S1: a little like little plane. So from now on, I'm
S1: flying out of Cleveland or Columbus, but not not not
S1: stopping in Elyria. It's a beautiful city, though. Glad you're
S1: with us. Eric, how can I help you?
S8: Thank you. Doctor. Mike. Um, this is a verse I've
S8: always had a problem with. Psalm 137 nine. And blessed
S8: be the one who takes and seizes the little ones
S8: and bashes their heads against the rocks. I've always had
S8: a problem with that verse, and the contrary to what
S8: Jesus teaches in the New Testament. I mean that, you know,
S8: I listened to you at the very beginning about the
S8: little ones who, you know, yeah, who died. And, you know,
S8: I just I just have a problem with that. And
S8: I don't know if it's retribution against what Hamas did
S8: or do we how do you how do you you know.
S1: Well, it's, uh, those are called imprecations. Imprecatory Psalms. Uh,
S1: Where a it calls for God to enact vengeance and
S1: then sees humanity as servants of God, carrying out that vengeance.
S1: So often we think of that as purely an Old
S1: Testament idea, but not so. It's you can find it
S1: in the very last book of the New Testament, uh,
S1: in revelation six, where there's a call for judgment on
S1: those who, uh, who have carried out terrible deeds. Uh,
S1: it says that in six, nine and ten, when the
S1: fifth seal is opened, the people slaughtered because of their testimony,
S1: they cried out with a loud voice, Lord, the one
S1: who is holy and true, how long until you judge
S1: and avenge our blood from those who live on the earth?
S1: So there's a call for bloody vengeance. Uh, you know what?
S1: In my judgment, I think it's okay to call on
S1: God to carry out judgment at the right time, in
S1: the right way. And I think that's really all that
S1: you're seeing in Psalm 137, verse nine. Uh, that it's
S1: called a call on God to, to carry out judgment.
S1: And he promises that, by the way, against the Babylonians
S1: for what they did in Habakkuk chapter one. God, you
S1: got to judge Judah, because look how wicked they are.
S1: And so God says, I'm going to raise up the Babylonians.
S1: And then chapter two, Habakkuk says, well, wait, how can
S1: you judge Judah by people more wicked than they? So
S1: God's answer is, well, I'm going to judge the Babylonians
S1: for what they do. And then, and this is what, uh,
S1: Habakkuk has to throw up his hands and say, Lord,
S1: you know what you're doing. I don't understand you, but
S1: I'm going to trust you. And that's where I think
S1: we have to be as well. Uh, God, you're going
S1: to do whatever is the right thing in terms of judgment.
S1: But we have to trust you. Okay. I hope that
S1: helps a little bit. Eric.
S8: Yeah. It does. Thank you so much.
S1: Okay, good. Thanks for your call. Uh, Anna in Ohio,
S1: listening on wtxf. Welcome to Open Line, Anna. How can
S1: I help you?
S9: Hi. Thanks for taking my call. And, um, my question is,
S9: they call Jesus son of David. But David's bloodline is
S9: from Joseph. Why do they call him the Son of
S9: David if he's from, um, Mary and not Joseph?
S1: Well, for two reasons. One, he is the son of David.
S1: Because if you read the Lukan genealogy, that's Mary's genealogy.
S1: And it goes David. Nathan, uh, David's son Nathan. And
S1: and continues down to Mary. So, uh, Mary, his actual mother.
S1: Physical mother. Birth mother is a descendant of David, and
S1: so he could very well be a descendant of David,
S1: just purely from the Gospel of Luke. So that's one thing.
S1: But the right to rule actually had to come through
S1: Solomon's line under the line of David. Joseph. If you
S1: read the Matthean genealogy, Joseph is the son of David
S1: through Solomon. And then he adopted the Lord Jesus, and
S1: one of the most basic rules of of Jewish halakha
S1: in the first century Jewish law. Jewish legal decisions is
S1: that the adopted child has all the rights and privileges
S1: of a born child. And so, because Joseph adopted the
S1: Lord Jesus, the Lord Jesus became his first born son,
S1: though he was not the actual birth father. The Holy
S1: Spirit did a miracle and conceived the Lord Jesus without
S1: a man. However, by by adoption, by adoption, he he
S1: was legitimately called the Son of David because Mary was
S1: his birth mother. And so being the descendant of David
S1: through Mary, and also legitimately called so because he was
S1: the adopted son of Joseph, who was also a son
S1: of David through Solomon. Okay. I hope that straightens it
S1: out for you, Anna.
S2: Yeah. Thank you for your time.
S1: Yeah. Thank you so much for your call. Uh, you know,
S1: people get confused by that Lucan genealogy, but that is
S1: the genealogy of Mary. The Gospel of Matthew tells the
S1: birth narrative from the perspective of Joseph. The Gospel of
S1: Luke tells it from the perspective of of Mary. Well,
S1: thanks for listening, everyone. that's the first hour. Keep listening.
S1: Because there's a second hour of open line on most
S1: of these stations. Uh, if your station doesn't carry the
S1: second hour, check out our podcast or Moody Radio app
S1: or listen online. But do catch the second hour during
S1: the break. Check out our web page, Open Line Radio Dot.
S1: Org's got everything you're looking for. If you scroll down,
S1: you'll even see a link to my personal web page
S1: where there's some information about trips that I'm taking. If
S1: you're interested in a Bible study cruise, that would be
S1: something that you can find there by going to my
S1: personal website. Our Bible study across America will continue in
S1: the second hour, so stay with us. Open line with
S1: Doctor Michael Zelnick is a production of Moody Radio, a
S1: ministry of Moody Bible Institute. Be right back.