Movies

Christ’s Descent into Hell (Part 1)

Posted on by admin

One of the most difficult and strange passages in the New Testament is 1 Peter 3:18-22. It’s oddity approaches that of Genesis 6:1-4 that speaks of the Sons of God mating with the daughters of men in the days of Noah and breeding Nephilim giants that lead to the judgment of the Flood.

Perhaps its oddity is tied to the fact that it is most likely connected directly to Genesis 6 and therefore of particular importance for the Biblical Cosmic War of the Seed.This 1 Peter 3 passage is notorious for its difficult obscurity and lack of consensus among scholarly interpretation. Views are divided over it with a variety of speculative interpretations to pick from. So, let’s take a look at it more closely with an attempt to clarify its meaning.

 1 Peter 3:18–22
For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, in which he went and proclaimed to the spirits in prison, because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.

The context of this letter is the suffering of believers for their faith under the persecution of the Roman empire (3:13-17). Peter is encouraging them to persevere in doing good despite the evil done against them because they will be a witness to the watching world just as Christ was in his suffering. He then launches into this section as an analogy of what Christ did for us in his journey of suffering, death, resurrection, and ascension.The questions begin to pile up:
When did Christ go on this journey? (v. 18)
Who are the spirits? (v. 19)
Where did he go to proclaim to the spirits? (v. 19)
What did he proclaim? (v. 19)
Where is this prison that they are in? (v. 19)

I believe the answers to these questions are very much in line with the storyline of the War of the Seed. I will try to answer the first three in this post and tackle the last two in the next one.

When Did Christ Go on His Journey?

When Christ “went” to proclaim to the spirits in prison, it says he was “put to death in the flesh but made alive in the spirit, in which he went…” In the original Greek, “he went” does not contain a notion of direction as in ascent to heaven or descent to hell. It can only be determined by the context.[1] So let’s look at that context.Some scholars interpret this being “made alive in the spirit” as a reference to the physical resurrection of Christ from the dead, repeated later in v. 21. As Bible commentator Ramsey Michaels says, “the distinction here indicated by “flesh” and “Spirit” is not between the material and immaterial parts of Christ’s person (i.e., his “body” and “soul”), but rather between his earthly existence and his risen state.”[2]

Scholar William Dalton argues that the idea of being made alive in the spirit was a New Testament reference to the resurrection of Christ’s physical body by the power of the Holy Spirit, not a reference to Christ’s disembodied soul.[3] He writes, “General New Testament anthropology insists on the unity of the human person. Terms such as “flesh” and “spirit” are aspects of human existence, not parts of a human compound. Bodily resurrection is stressed, not the immortality of the soul.”[4]This venerable interpretation sees Christ proclaiming to the spirits as a resurrected body, sometime before he ascended.

Another scholarly interpretation is that Christ’s journey of proclamation occurred in a disembodied state between his death and resurrection. While his body was dead for three days, his spirit was alive and in Sheol. This understands the flesh/spirit distinction as a conjunction of opposites. “Put to death in the flesh but made alive in the spirit” is not talking about the fleshly death and fleshly resurrection, but a fleshly death and a spiritual life. The “spirit” in which he was made alive in this view is not the Holy Spirit, but rather his disembodied soul in the spiritual realm. That “spirit” then corresponds to the “spirits” to whom he proclaimed in the very next verse (v. 19).

This view that Christ’s soul or spirit went down into the underworld of Sheol between his death and resurrection is the most ancient and most traditional view, as attested in the Apostle’s Creed.[5] The Greek for “made alive” is never used of Christ’s physical resurrection in the New Testament, but it is used of the spiritual reality of the believer “being made alive” in Christ (Eph. 2:5-6).[6]Christ suffered the spiritual death of separation from the Father when he died on the cross (Isa. 53:4-6; 1 Pet. 2:24; Matt. 27:46). How the second person of the Trinity can experience separation from the Father remains a Biblical mystery. But in this interpretation, it is Christ’s disembodied spirit that makes the journey to proclaim to the spirits, not his resurrected body.

But whether Christ proclaims in his resurrected body or in his immaterial spirit, the next question arises, who are the spirits to which he proclaims and where are they?

This will be fascinating to you… Continue reading →

A Hollywood Movie of Real-World Faith: It Ain’t War Room, It’s Captive

Posted on by admin

Captive-1

I saw an advanced screening of this movie. The powerful true story of Ashley Smith, a meth addict, who got taken hostage by murderer Brian Nichols years ago. Through providential timing, Ashley reads Rick Warren’s The Purpose Drive Life to Brian, and it changes their world.

This is not an easy answers story, and the Gospel is not bellowed in your face. It’s not a “Christian Movie.” It points toward forgiveness and redemption in Christ without explaining everything. It’s not preachy, it’s complex and sometimes ambiguous, you know, like real life. But it doesn’t worship Rick Warren either. It tells the true story as it happened.

The “God’s Not Dead” crowd will not like it cause there is no sinner’s prayer, and everyone doesn’t get saved with a Christian rock band at the end of the movie. Kendricks Brothers fans will not like it because it has great acting, realistic evil, and everything isn’t wrapped up in a perfect little American Christian panacea genie Jesus with a bow.

The casting is perfect, the acting is riveting, the writing is very good. It’s not perfect, but If you are a Christian longing for good Hollywood movies that portray Christianity positively, or even fairly, stop merely complaining and support this movie, cause that’s how more of them are made.

If you don’t weep at the beauty of redemption in this story, I’ll give you your money back.
(Okay, not really, but I’m telling you, it is heart-wrenching and powerful)

See Rick Warren interview David Oyelowo here, at the 56 minute mark.

Captive opens next Friday, September 18.
Remember, opening week is the key to success. Go see it.

Of Myth and the Bible – Part 8: Azazel – Watcher, Goat Demon

Posted on by admin

Azazel1

In Leviticus 16, we read of the sacrificial offering on the Day of Atonement. Among other sacrifices, the high priest would take two goats for atonement of the people. One, he would kill as blood sacrifice on the altar, and the other, he would transfer the sins of the people onto the goat by confession and the laying on of his hands. This action of transferring the bloodguilt onto the “other” is where we got the concept of “scapegoat.”

But that is not the most fascinating piece of this puzzle. For in verses 8–10 and 26, the priest is told to send the goat “away into the wilderness to Azazel” (v. 10)! You read that right: Azazel.

Leviticus 16:7-10 
Then he shall take the two goats and set them before the Lord at the entrance of the tent of meeting. And Aaron shall cast lots over the two goats, one lot for the Lord and the other lot for Azazel. And Aaron shall present the goat on which the lot fell for the Lord and use it as a sin offering, but the goat on which the lot fell for Azazel shall be presented alive before the Lord to make atonement over it, that it may be sent away into the wilderness to Azazel.

SatyrSingleThe name Azazel is not explained anywhere in the Old Testament, but we’ve heard that name before in the book of Enoch.[1] Azazel was one of the lead Watchers who led the rebellion of 200 Watchers to mate with the daughters of men. And that Watcher was considered bound in the desert of Dudael.

The natural question arises whether this is the same sacrifice to goat demons that Yahweh condemns in the very next chapter in Leviticus:

Leviticus 17:7
So they shall no more sacrifice their sacrifices to goat demons, after whom they whore.

But a closer look dispels such concerns. Read on. Continue reading →

A Giant and Some Zealots in Jesus Triumphant

Posted on by admin
Eleazar the Giant.

Eleazar the Giant.

There may not be mention of giants in the Gospels, but I did find a giant placed in the same time and approximate location of Christ’s ministry. One of my ancient resources has been the ancient Jewish historian Josephus. His rich text, Wars of the Jews, is the best ancient detailed source we have of the events that led up the destruction of Jerusalem and the holy temple in A.D. 70. Josephus is a non-Christian source that confirms Gospel details of Pontius Pilate, the Herods, John the Baptist, the apostle James, and even Jesus Christ.[1] Though his pro-Roman agenda is well-known, he nevertheless provides helpful factual information for the historical inquirer.

One of those interesting factoids is the reference to a 10 1/2 foot giant Jew named Eleazar who was presented as a gift to Tiberius Caesar in the presence of Herod Antipas, by the king of Parthia, Artabanus III in A.D. 33 or 34.[2]

“When Tiberius had heard of these things, he desired to have a league of friendship made between him and Artabanus… Artabanus and Vitellius went to Euphrates…And when they had agreed upon the terms of peace, Herod [Antipas] the tetrarch erected a rich tent on the midst of the passage, and made them a feast there. Artabanus also, not long afterwards, sent his son Darius as an hostage, with many presents, among which there was a man seven cubits tall [10 1/2 feet], a Jew he was by birth, and his name was Eleazar, who, for his tallness, was called a giant.”
[3]

Josephus doesn’t tell us if the Jewish giant was a servant or a captive, but he was certainly chattel of some kind to be traded as a means of diplomacy between the two empires. It occurred on the shores of the Euphrates in a tent constructed by Herod Antipas, the tetrarch of Galilee at the time. Antipas inserted himself into the negotiations in order to ingratiate himself to Caesar. All this, the reader will recognize occurring in Jesus Triumphant.

Vitellius, the king of Syria and representative of Caesar, brought the “gifts” of his son and the giant to Antioch, where they were presumably shipped to Rome.[4] But were they? Josephus doesn’t say. So, what if the giant Eleazar escaped? What if he found his short way down to Caesarea Philippi, where Jesus was during that last year of ministry? Thus the creative license of the novel applying to historical characters in a feasible scenario.

 

Jesus Bar Abbas. Zealot revolutionary leader of n insurrection in Jerusalem. Bet you didn't remember that.

Jesus Bar Abbas. Zealot revolutionary leader of an insurrection in Jerusalem. Bet you didn’t remember that.

Barabbas

But that is not all the novel drew from historical characters. Many Bible readers know the name of Barabbas as the one who the Jews chose to release at Pilate’s offer instead of Jesus (Matt. 27:15-26). But what many casual readers of the Bible do not know is that Barabbas was a leader of a failed insurrection around that time in Jerusalem (Luke 2:19). He was no ordinary criminal. He was a zealot warrior, as he is in Jesus Triumphant.

 

 

 

 

 

 

Demas Samaris. A bestiaries who fights wild animals in the arena. He joins the Zealots to save his brother

Demas Samaris. A bestiaries who fights wild animals in the arena. He joins the Zealots to save his brother

The Thieves on the Cross

The two “thieves on crosses” next to Jesus are another case of commonly misunderstood identity. “Thief” or “robber” makes one think of common criminals or kleptomaniacs caught stealing camels or jewelry. But the Greek word for “thief” used of the two on the cross is lestai, the same word used by Josephus to describe the zealous Jewish brigands in revolution against Rome. Crucifixion was the punishment for such organized sedition and insurrection. The “thieves” on the cross were actually revolutionaries in the tradition of the Zealots.[5]

Gestas5b
Though the existence of bands of Jewish insurrectionists against Rome at the time of Christ is not in dispute, the exact nature and chronology of the infamous Zealots is. Some have argued they did not come into existence until around the fall of Jerusalem,[6] but others have shown that they originated in Judas of Galilee’s failed insurrection of A.D. 6.[7] He made famous the slogan “No king but God,” that came to mark the Zealot cause.[8] Judas of Galilee’s sons, James and Simon, went on to be executed as zealous rebels around A.D. 46.[9] Josephus also describes two Zealot-like leaders Eleazar ben Dinai and Amram, who were captured and banished around A.D. 45 by Roman procurator Fadus. Another brigand leader, Tholomy was executed.[10] Eleazar was captured again later and executed in Rome in A.D. 60.[11] This means that James, John, Amram, Tholomy and Eleazar had been rising within the ranks of the newly growing Zealot movement during the time of Christ. Thus, their presence in Jesus Triumphant.

For additional Biblical and historical research related to this novel, go to www.ChroniclesoftheNephilim.com under the menu listing, “Links” > Jesus Triumphant.

[1] His infamous paragraph describing Jesus Christ (Antiquities of the Jews 18.63-64) is controversial and some have argued that it is a later Christian redaction. But there remains solid scholarship for its legitimacy. For a balanced scholarly assessment see Steve Mason, Josephus and the New Testament,  (Peabody, MA Hendrickson Publishers, 1992), 163-174.
[2] In Antiquities 18.106 Josephus places the trade around the time of the death of Herod’s brother, Philip, who died in A.D. 33/34: Flavius Josephus and William Whiston, The Works of Josephus: Complete and Unabridged (Peabody: Hendrickson, 1987), footnote C.
[3] Josephus, Antiquities of the Jews 18.101-105. Flavius Josephus and William Whiston, The Works of Josephus: Complete and Unabridged (Peabody: Hendrickson, 1987).
[4] Josephus, Antiquities 18.105.
[5] N. T. Wright, The New Testament and the People of God, Christian Origins and the Question of God (London: Society for Promoting Christian Knowledge, 1992), 178–180.
[6] Richard A. Horsley and John S. Hanson, Bandits, Prophets, and Messiahs: Popular Movements at the Time of Jesus (New York: NY, Winston Press, 1985).
[7] Martin Hengel, The Zealots: investigations into the Jewish freedom movement in the period from Herod I until 70 A.D. (Edinburgh: U.K., T. & T. Clark, 1989).
[8] Hengel, The Zealots, 108.
[9] Josephus, Antiquities 20.102.
[10] Josephus, Antiquities 20.4-5.
[11] Josephus, Antiquities 20.161. Under the procurator Felix.

Lines That Divide: 3. Adult Stem Cell Miracles. No Exaggeration.

Posted on by admin

Here is some amazing good news in a world full of an evil abortion industrial complex.

This third film clip is not an exaggeration, there are amazing developments through adult stem cell research that are nothing short of miraculous. The science is settled: Embryonic Stem Cell Research kills human life, but ADULT Stem Cell Research can save it!

I wrote and directed this documentary, Lines That Divide: The Great Stem Cell Debate. Please like the video and subscribe to the channel.

Lines That Divide is also available to watch online through Vimeo On Demand at https://vimeo.com/ondemand/ltd

You can use the code GODAWA for a 50% discount off the rental or purchase price at that link (through the end of September).

The full documentary on DVD can be bought here at the Center for Bioethics and Culture Network.

Of Myth and the Bible – Part 7: Lillith. Sorry, but She’s a Demon B*tch

Posted on by admin
Gaia_Lilith

Lilith as she appears in Chronicles of the Nephilim, guarding Gaia the earth goddess tree, with Ningishzida, the serpent.

Last post, I wrote about how the Bible subverted a popular pagan creature, the satyr, and quite literally demonized it into a liminal creature of chaos in the desert in Isaiah 34. Satyrs, along with other chaos creatures, were depicted as dancing on the ruins of Babylon, a kind of Biblical mockery of God’s judgment upon those pagan God-haters.

Another Mesopotamian deity subverted in that same Old Testament narrative is Lilith, the she-demon. There are some ancient Jewish myths that say Lilith was Adam’s first wife, but these were adapted much later than the original Mesopotamian Lilith. Let’s take a look at this monster.

Regarding her, the Dictionary of Deities and Demons in the Bible says its Mesopotamian narrative reaches back to the third millennium B.C.

Here we find Inanna who plants a tree later hoping to cut from its wood a throne and a bed for herself. But as the tree grows, a snake [Ningishzida] makes its nest at its roots, Anzu settled in the top and in the trunk the demon makes her lair… Of greater importance, however, is the sexual aspect of the—mainly—female demons lilitu and lili. Thus the texts refer to them as the ones who have no husband, or as the ones who stroll about searching for men in order to ensnare them.[1]

Lili and Lilitu, the demon daughters of Lilith as they appear in Chronicles of the Nephilim

Lili and Lilitu, the demon daughters of Lilith as they appear in Chronicles of the Nephilim

Lilith was also known as the demon who stole away newborn babies to suck their blood, eat their bone marrow and consume their flesh.[2] In later Jewish legends, she was described as having long hair and wings, and claimed to have been the first wife of Adam who was banished because of Adam’s unwillingness to accept her as his equal.[3] Lilith and her offspring make their appearance in Chronicles of the Nephilim (including Jesus Triumphant) as temptresses guarding Gaia, the earth goddess (a huge tree) in the desert with the snake god Ningishzida in the roots and the Anzu bird in its high branches.

Lilith the “night hag” makes her appearance in the Bible in Isaiah 34 along with that other pagan mythical creature, the satyr, a demonized interpretation of the goat-like god Pan. In this chapter, prophetic judgment upon Edom involves turning it into a desert wasteland that is inhabited by all kinds of demon-like liminal creatures; ravens, jackals, hyenas, satyrs — and Lilith.

Isaiah 34:5, 13-15 (RSV)
5 For My sword is satiated in heaven, Behold it shall descend for judgment upon Edom And upon the people whom I have devoted to destruction…13 Thorns shall grow over its strongholds, nettles and thistles in its fortresses. It shall be the haunt of jackals, an abode for ostriches. 14 And wild beasts shall meet with hyenas, the satyr shall cry to his fellow; yea, there shall the night hag (“Lilith”) alight, and find for herself a resting place. 15 There shall the owl nest and lay and hatch and gather her young in her shadow; yea, there shall the kites be gathered, each one with her mate.

Verse 15 talks about the owl that nests and lays and hatches her young in its shadow. But lexicons such as the Theological Wordbook of the Old Testament and Brown, Driver, Briggs Hebrew Lexicon contest this Hebrew word for owl (qippoz) with more ancient interpretations of an “arrow snake.”[4] If they are correct, then the poetry of the passage would be more complete as the NASB indicates.

Isaiah 34:14–15 (NASB95)
14 Yes, the night monster (Lilith) will settle there And will find herself a resting place. 15 The tree snake (qippoz) will make its nest and lay eggs there, And it will hatch and gather them under its protection.

The snake of verse 15 would match the Lilith myth (v. 14) with the snake in the roots making its nest. The correlation is too close to deny that this is another Biblical reference to a popular mythic creature that the Bible writers refer to in demonic terms.

The Dead Sea Scrolls of Qumran evidence a preoccupation with demonology that includes reference to this very Isaianic passage. In The Songs of the Sage, we read an exorcism incantation,

“And I, the Instructor, proclaim His glorious splendor so as to frighten and to terrify all the spirits of the destroying angels, spirits of the bastards, demons, Lilith, howlers, and [desert dwellers…] and those which fall upon men without warning to lead them astray[5]

There she is again, that demon b*tch. What else can I say? Note the reference to “spirits of the bastards,” a euphemism for demons as the spirits of dead Nephilim who were not born of human fathers, but of angels.[6]

So the short of it is that Biblical writers were very aware of the pagan myths that surrounded them, and used them in a way that demonized them, quite literally — including Lilith, that evil feminist icon.

Deuteronomy 32:16–17 (ESV)
16 They stirred him to jealousy with strange gods; with abominations they provoked him to anger. 17 They sacrificed to demons that were no gods, to gods they had never known, to new gods that had come recently, whom your fathers had never dreaded.

ChroniclesSeries_banner6

 

[1] “Lilith,” DDD, 520.

[2] Handy, Lowell K. “Lilith (Deity)”. In The Anchor Yale Bible Dictionary, edited by David Noel Freedman. New York: Doubleday, 1992, 324-325.

[3] Ginzberg, Louis; Szold, Henrietta (2011-01-13). Legends of the Jews, all four volumes in a single file, improved 1/13/2011 (Kindle Locations 1016-1028). B&R Samizdat Express. Kindle Edition.

[4] 2050a,קִפּוֹז Theological Wordbook of the Old Testament, ed. R. Laird Harris, Gleason L. Archer, Jr. and Bruce K. Waltke, electronic ed., 806 (Chicago: Moody Press, 1999). קִפּוֹזBrown, Francis, Samuel Rolles Driver, and Charles Augustus Briggs. Enhanced Brown-Driver-Briggs Hebrew and English Lexicon. electronic ed. Oak Harbor, WA: Logos Research Systems, 2000.

[5] 4Q510 Frag. 1. Michael O. Wise, Martin G. Abegg Jr., and Edward M. Cook, The Dead Sea Scrolls: A New Translation (New York: HarperOne, 2005), 527. Janet Howe Gaines, “Lilith: Seductress, Heroine or Murderer?” Bible History Daily,   08/11/2014, http://www.biblicalarchaeology.org/daily/people-cultures-in-the-bible/people-in-the-bible/lilith/, accessed 9/8/14.

[6] Loren T. Stuckenbruck, “The ‘Angels’ and ‘Giants’ of Genesis 6:1-4 in Second and Third Century BCE Jewish Interpretation: Reflections on the Posture of Early Apocalyptic Traditions,” Dead Sea Discoveries, Vol. 7, No. 3, Angels and Demons (2000), pp. 354-37; Ida Fröhlich,”Theology and Demonology in Qumran Texts,” Henoch; Vol. 32 Issue 1, June 2010, 101-129.

Jesus Was a Giant Killer

Posted on by admin

And I don’t mean metaphorically.

Okay, I know what you are thinking. “Godawa, you have gone too far. You are now officially a Nephilim Nut who has hallucinations of giants where there are none. There are no giants in the Gospels. And besides, Jesus was peaceful. He told his disciples to put away their swords. Heresy, I say! Burn!”

Well, fear not. Even though I have in fact discovered an historically documented giant over ten and a half feet tall in the approximate same time and location as Jesus (details to come in future posts of my novel Jesus Triumphant), I am not talking about the New Testament. I’m talking about the Old Testament. And that’s a different story—kind of, but not totally.

The Angel of Yahweh

A visible tangible Angel of the Lord, or more accurately, “Angel of Yahweh,” appears throughout the Old Testament in many times and places.

He met with Abraham several times (Genesis 16:7-11; 21:17; 22:1-9).
He met with Isaac (Genesis 26:1-5; 23-25).
He met with Jacob (Genesis 28:10-22).
He met with Moses (Exodus 3).
He met with Joshua (Joshua 5:13-15).
And many other prophets and people of God (1Kings 19:7; Zech 3:1).

So, who is he?

Some readers may assume “Angel of Yahweh” means an Angel from Yahweh. But it doesn’t usually. It often means “Angel, the being of Yahweh” or “Yahweh as an Angel” because it is used interchangeably with Yahweh himself (Gen 31:11-13; Exodus 3:2-6).

And actually, “Angel” means “messenger,” so, technically, the Angel of Yahweh is “Yahweh as messenger.”

The Angel of Yahweh is Yahweh

When God was explaining that he would lead Joshua in conquest of Canaan, here is what he said:

Exodus 23:20–21
“Behold, I send an angel before you to guard you on the way and to bring you to the place that I have prepared. Pay careful attention to him and obey his voice…for my name is in him.”

Ad300x250-Gen2RevIn his new book, The Unseen Realm, scholar Michael Heiser explains that the ancient Jewish word for “The Name” of God, (ha-shem), was the equivalent of God’s own presence. The name carried the very essence of a being, much like Abraham meant “father of a multitude.” So when God says his name was “in an angel,” he was saying that that angel was his very presence.

Notice how in these passages, Yahweh and Angel of Yahweh are used interchangeably:

Leviticus 11:45
“For I am Yahweh who brought you up out of the land of Egypt to be your God. You shall therefore be holy, for I am holy.”

Judges 2:1
Now the angel of Yahweh went up from Gilgal to Bochim. And he said, “I brought you up from Egypt and brought you into the land that I swore to give to your fathers.”

There are a lot of other examples, but you get the point. The Angel of Yahweh is Yahweh’s presence amidst his people in the humanoid form of an angel.

Jesus is the Angel of Yahweh

There are plenty of theologically refined ways in which Jesus is implied as being Yahweh through the name of Yahweh being in him (John 17:6; 8:58) and the deity of the Son of Man (Dan 7:13; Matt 26:64), among others.

The most blatant example of Jesus being explicitly described as the Old Testament Angel of Yahweh is in the New Testament book of Jude.

Jude 5
Now I want to remind you, although you once fully knew it, that Jesus, who saved a people out of the land of Egypt, afterward destroyed those who did not believe.

Exodus 32:34
“Behold, my angel shall go before you. Nevertheless, in the day when I visit, I will visit their sin upon them.”

Judges 2:1
Now the angel of Yahweh…said, “I brought you up from Egypt and brought you into the land that I swore to give to your fathers.”

So, the Angel of Yahweh in the Old Testament is a pre-incarnate manifestation of Jesus as Yahweh. The texts in Exodus and Judges then show the equivalence of Jesus “saving his people out of Egypt” with the Angel of Yahweh going before Israel and bringing them up out of Egypt. But you might also notice that the Jude passage adds that Jesus “destroyed those who did not believe.” See? I didn’t make it up. Let’s take a closer look at these actions of destructive judgment taken by Jesus in the Old Testament. Continue reading →

The 33: An Amazing Movie Trailer

Posted on by admin

I don’t normally do this, but the trailer for this movie about the 33 trapped Chilean miners from 5 years ago just made me tear up. The freakin’ trailer was emotionally moving!

Interestingly, it looks like they may even be giving the Christian faith of the miners a fair depiction. Could it actually be? You can’t face death without facing your Creator.

We will see. We will see.