What The Bible Says.

Fortnightly Bible Study.

Episode 85 - 26/09/25

Led by Martin Rogers

This week we start our study on the seven churches in earnest, beginning with the church of Ephesus.

Ephesus Context

Ephesus was a wealthy, pagan and imperial city—temples, emperor worship, sexual immorality, and the incense test at the agora—where a faithful church nevertheless took root under Paul, John and Timothy (Acts 19; Rev 2:1).

Christ’s Commendation

Jesus commends their hard work, endurance, doctrinal vigilance and rejection of false apostles and the Nicolaitans; they had not grown weary in bearing His name (Rev 2:2–3, 6).

Christ’s Rebuke

Yet He indicts them for abandoning their first love—works remained, wonder waned; He commands, “Remember…repent…and do the first works,” warning that otherwise He will remove their lampstand (Rev 2:4–5).

Promise to Overcomers

To those who heed and overcome, Jesus promises access to the tree of life in the paradise of God—a truer life than Artemis ever offered (Rev 2:7; cf. Gen 2:9).

Spiritual Warfare and Witness

Ministry in Ephesus showed power and conflict: daily reasoning in the hall of Tyrannus, costly repentance (magic books burned), demonic showdowns, and city-wide upheaval—so the word prevailed while believers wrestled not against flesh and blood (Acts 19:8–20; Eph 6:12).

Guardrails Against Drift

The cure for loveless duty is relational devotion expressed in obedience: keep Word and Spirit central, practice repentant self-examination, pursue fellowship and mutual correction, and let love (agapē) animate service (Luke 10:27; 1 Cor 13:1–3; Rom 2:29).

Corporate Application

Churches can defend truth yet grow inward and sterile; Christ calls congregations to recover zeal for Him that overflows in mercy, holiness and disciple-making, so their light is not removed but shines before men (Matt 5:14–16; Rev 2:5).

What The Bible Says.

Fortnightly Bible Study.

Episode 85 - 12/09/25

Tonight we begin our new study series looking at the seven churches of revelation.

1) Setting & aim.

This study opens a new series on the seven churches of Revelation by first grounding us in Revelation 1. The aim is to let the introduction frame the whole series: who speaks (the risen Christ), to whom He speaks (His churches), and why He speaks (to reveal and ready His servants).

2) The prologue & context.

Revelation is “the revelation of Jesus Christ…to show His servants what must soon take place” (Rev 1:1). The study highlights the pastoral weight of the titles in 1:4–8—“the Alpha and the Omega,” “who is and who was and who is to come”—spoken to a persecuted church under Rome. John, “your brother and companion in the tribulation,” writes from exile on Patmos “for the word of God and the testimony of Jesus” (Rev 1:9).

3) The vision of the Son of Man.

John beholds the glorified Christ walking “in the midst of the seven golden lampstands” with blazing eyes, a voice like many waters, and a sharp two-edged sword from His mouth (Rev 1:12–16). The lampstands are the churches; the seven stars are “the angels of the seven churches” (Rev 1:20). Some take these as angelic messengers, others as human leaders, but the central comfort stands: Jesus holds His church in His right hand and dwells among her. Against every imperial claim, the confession remains: Jesus triumphs.

4) Idolatry then & now; Christian identity.

Surrounded by altars “to an unknown god,” the first-century world embodies pervasive paganism (Acts 17:22–31). The gospel confronts it, and the church lives as a faithful minority. Believers are not “of the world,” yet are sent into it (John 17:14–18); friendship with the world is enmity with God (cf. 1 John 2:15; James 4:4). Hope fixed on eternity marks Christian identity, while tangible love makes the witness compelling (John 13:34–35).

5) What kind of book is this?

Revelation stands as apocalyptic prophecy—an unveiling—rich with symbols and Old Testament echoes (Daniel, Ezekiel, Isaiah, Zechariah). Four lenses help: preterist (past), historicist (across the church age), idealist (timeless spiritual realities), and futurist (yet to be fulfilled). Rather than absolutising one view, the study affirms Scripture’s patterned fulfilment: the seven churches are literal first-century assemblies, perennial church types, plausible epochs in church history, and profiles that appear at the end.

6) Key verses & pastoral applications.

Rev 1:1–3 teaches that God knows and reveals the future (Amos 3:7; Dan 2:28). A distinct blessing rests on those who read, hear, and keep this prophecy. “The time is near” stands true redemptive-historically (the last days begin with Christ’s death and resurrection; Heb 1:1–2) and personally (our own end may be nearer than we think; therefore be ready—Matt 25:1–13). Rev 1:7 anchors hope: He comes with the clouds and every eye sees Him (Dan 7:13; Matt 24:30; Zech 12:10). Rev 1:17–18 anchors courage: “Fear not… I am the first and the last… I am alive forevermore.”

7) Christ among the lampstands.

The risen Lord stands among His churches—even mixed congregations He must both commend and correct (Rev 2–3). This guards us from pride and sectarianism, calls us to discernment and charity, and keeps us centred on the Word that reforms and revives. As we behold His glory, we are changed (2 Cor 3:18); as we suffer, we endure with Him (Rev 1:9). Revelation’s heartbeat remains profoundly pastoral: Jesus reigns, Jesus returns, and therefore the saints read, hear, keep, and “patiently endure” in holiness and hope (Rev 1:3; 13:10; 14:12).

What The Bible Says.

Fortnightly Bible Study.

Episode 84 - 29/08/25

This week we look at conspiracies and conspiracy theories.

This study doesn’t chase headlines; it asks how disciples should respond. Isaiah 8:11–13 sets the keynote: “Do not call conspiracy everything this people calls a conspiracy; do not fear what they fear… regard the LORD as holy.” Fear and fascination both distort focus. We resist anxiety and “insider” pride by fixing our hearts on the Lord.

Scripture acknowledges real conspiracies. Joseph’s brothers plotted (Gen 37:18–19). Absalom’s quiet coup spread by “secret messengers” (2 Sam 15:10–14). Jezebel staged false witnesses (1 Kgs 21). Plots rose against Jeremiah (Jer 11:9, 18–19) and Daniel through “lawfare” (Dan 6:1–9). In the New Testament, leaders plotted to kill Jesus (John 11:45–53) and swore to murder Paul (Acts 23:12–15). Common threads: secrecy, slander, power-seeking, and targeting the righteous.

Psalm 2 interprets the pattern: nations rage, rulers take counsel “against the LORD and His Anointed” (Ps 2:1–3). Hostility can be coordinated and visceral, yet God enthrones His King (Ps 2:6). Like Daniel, believers choose faithful, visible obedience over self-preservation (Dan 6:10), bearing witness without panic.

Jesus forewarned rising deception: “many will come… and mislead many,” and “many false prophets will arise” (Matt 24:5, 11, 25–26). The danger is not only worldly plots but counterfeit spirituality within the church. So we test the spirits (1 John 4:1) and imitate the Bereans who “examined the Scriptures daily” (Acts 17:11). Truth is measured by the Word and the true Christ, not by charisma or crowd size.

God equips us for clarity, not fear. He gives “power, love, and a sound mind” (2 Tim 1:7). With renewed, sober judgment (Rom 12:2–3), we refuse captivity to “philosophy and empty deceit” (Col 2:8), casting down arguments against the knowledge of God (2 Cor 10:3–5). Prideful “special knowledge” is a snare; humility and disciplined thinking keep us steady.

Practically, we draw holy boundaries. We reject occult avenues (Deut 18:9–14) and speculative numerology. Deuteronomy 29:29 is a guardrail: “The secret things belong to the LORD… but the things revealed belong to us… that we may do all the words of this law.” Our lane is obeying Scripture, trusting providence, praying for authorities, and guarding fellowship (Prov 3:5–7).

Bottom line: real conspiracies exist and deception will increase, but Christ reigns. Fix your eyes on Him, weigh everything by Scripture, keep a sound mind, and watch over one another in love (Gal 6:1–2). As we head into Revelation’s seven churches, these disciplines—fear of the Lord, discernment, and steadfast witness—will help us hear what the Spirit says and conquer by faithful obedience to Jesus.

What The Bible Says.

Fortnightly Bible Study.

Episode 83 - 15/08/25

This week we conclude the study on the feasts of Israel.

1. Introduction to the Autumn Feasts

The Bible describes three autumn feasts in Leviticus 23: the Feast of Trumpets (Rosh Hashanah), the Day of Atonement (Yom Kippur), and the Feast of Tabernacles (Sukkot). Just as the spring feasts were fulfilled in Christ’s first coming, it is understood that these autumn feasts point forward to His second coming. These feasts are a time of reflection, repentance, and renewal, and they serve as prophetic pictures of God’s plan for Israel and the nations.

2. The Feast of Trumpets (Rosh Hashanah)

Held on the first day of the seventh month (Lev. 23:23–25; Num. 29:1–6), this feast is marked by the blowing of the shofar as a call to repentance and a reminder of God’s coming judgment. Spiritually, it is associated with the “last trumpet” that signals the Lord’s return (1 Thess. 4:13–18; 1 Cor. 15:52). The trumpet in Scripture is often linked with God’s voice (Exod. 19:16–19; Rev. 1:10). Typologically, it points to Christ coming for His bride, echoing the Jewish wedding custom where the trumpet announced the arrival of the groom.

3. The Day of Atonement (Yom Kippur)

Ten days after the Feast of Trumpets comes the Day of Atonement (Lev. 23:27; Lev. 16). On this day, Israel was commanded to fast and repent while the high priest offered sacrifices. Two goats were central: one sacrificed, its blood sprinkled on the mercy seat, and the other—the scapegoat—sent into the wilderness, bearing the people’s sins (Lev. 16:20–22). This prefigures Christ’s atoning work: His blood cleanses us, and our sins are removed “as far as the east is from the west” (Ps. 103:12; Heb. 7:27; Heb. 10:17). Yet the ultimate fulfilment will come when Israel looks upon the One they pierced (Zech. 12:10; Rev. 1:7).

4. Typology of Atonement

The imagery of the two goats foreshadows Jesus and Barabbas at the crucifixion—one released, the other sacrificed. Jesus is the true scapegoat who carries away sin, and at the same time the final sacrifice whose blood brings complete atonement (Isa. 53:5–6). Unlike the repeated sacrifices of the Old Covenant, His offering is once for all (Heb. 10:10–14). Believers today live in the “already but not yet”: Christ has paid for sin, yet the full consummation of redemption will be realized at His return, when sanctification gives way to glorification (Rom. 5:9; 1 John 3:2).

5. The Feast of Tabernacles (Sukkot)

Beginning on the fifteenth day of the seventh month, this feast lasts seven days and commemorates Israel’s forty years of wilderness wanderings (Lev. 23:33–43). Families lived in temporary booths to remember God’s provision. It is both a harvest festival and a time of rejoicing—the only feast where joy is commanded. Jesus connected Himself to this feast when He declared, “If anyone thirsts, let him come to Me and drink” (John 7:37–38), showing that He is the source of the living water symbolized in the ceremonies.

6. Prophetic Fulfilment of Tabernacles

Tabernacles points forward to God dwelling with His people. John wrote that “the Word became flesh and dwelt [tabernacled] among us” (John 1:14). Ultimately, it foreshadows the time when Christ will reign from Jerusalem and nations will go up yearly to celebrate this feast (Zech. 14:16). Revelation 7:9–17 portrays its heavenly fulfilment—God’s redeemed, from every nation, worshiping before His throne with palm branches, sheltered under His tabernacle presence.

7. The Eternal Hope in Christ

Together, these autumn feasts reveal God’s redemptive plan: the trumpet announcing Christ’s return, the atonement completed in Him, and the eternal joy of dwelling with God in His kingdom. They also teach that salvation is past, present, and future—we have been saved, we are being sanctified, and we will be glorified. The law was given to reveal sin (Rom. 7:7), but Christ has fulfilled its demands and provided a better covenant (Jer. 31:31–34; Heb. 8:6). The feasts remind us that though this life is temporary, the word of the Lord endures forever, and one day He will tabernacle with His people forever (Rev. 21:3–4).

What The Bible Says.

Fortnightly Bible Study.

Episode 81 - 18/07/25

In this week's study we revisit the topic of discipleship.

1. Defining Discipleship: A Life of Love and Commitment

The study began with a reflection on the foundational question: What is a disciple? Drawing from John 13:35, it was established that love for one another is the primary outward sign of being Christ’s disciple. Participants explored how modern Western thinking tends to treat "disciple" as a label rather than a calling, and they emphasised that discipleship is deeply personal, not merely historical. The Greek root of “disciple” (μαθητής, mathētēs) implies a learner or follower under discipline—suggesting that discipleship involves intentional training, obedience, and transformation.

2. Old Testament Roots and the Rabbinical Model

Though the specific term "disciple" isn't used in the Old Testament, the concept is evident in the mentor-student relationships of figures like Moses and Joshua, Elijah and Elisha, and Jeremiah and Baruch. These examples provide a foundation for the New Testament model of discipleship. The rabbinic tradition of Jesus’ day—with followers emulating their teacher’s life and doctrine—was firmly rooted in Jewish culture, and Jesus adopted and transformed this model, calling people not just to learn, but to live in radical obedience to Him (cf. Matthew 4:19).

3. The Cost of Discipleship

The study explored Jesus’ stark demands, such as in Luke 14:33: “Whoever does not give up all he has cannot be my disciple.” This verse led to a discussion about the true cost of following Christ. It was emphasised that discipleship may involve surrendering status, possessions, or relationships. Yet this surrender is not necessarily about literal abandonment, but rather about no longer claiming ownership over anything—recognising God as the source and steward of all (cf. Matthew 16:24). This truth challenges comfortable Christianity and invites believers to examine whether they truly follow Christ or merely profess belief.

4. Discipleship Requires Ongoing Surrender

Discipleship was portrayed as a continual process of surrender and transformation. Several testified to life-altering experiences where they gave everything to God and witnessed both loss and restoration. This echoed Romans 12:1–2, which calls believers to present their lives as living sacrifices and not be conformed to the world. The parable in Luke 14:28–30 about counting the cost before building a tower was highlighted as a warning against superficial commitments to Christ. A key insight was that the depth of one’s surrender is often only revealed under testing.

5. Core Characteristics of a Disciple

A comprehensive list of scriptural characteristics was presented, identifying key traits of a disciple: imitation of Christ (Ephesians 5:1), love and compassion (John 3:16), obedience (1 John 2:5–6), humility (Philippians 2:3–8), prayer (Philippians 1:9–11), evangelism (Matthew 28:19–20), fellowship (Psalm 133:1), spiritual fruitfulness (Psalm 1:1–3), seeking God (Jeremiah 29:13), grace and forgiveness (Colossians 3:12–13), stewardship (1 Peter 4:10), and steadfastness (1 Corinthians 15:58). These were not merely ideals but goals to prayerfully pursue.

6. Discipleship vs. Cultural Christianity

Concerns were raised about how the modern church presents the gospel, often omitting the cost of discipleship and promoting “cheap grace.” Some lamented that discipleship has been reduced to a consumer-friendly message, lacking the reverence and awe due to God (Hebrews 12:28–29). The group discussed how this misrepresentation can lead to shallow conversions, as seen in John 6:66, where many stopped following Jesus when His teachings became too hard. A disciple must not only believe but also abide in Christ’s word (John 8:31–32).

7. The Call to Examine and Embrace True Discipleship

The session closed with a self-reflective call: Are we truly Christ’s disciples? Have we given everything? Do we walk in obedience, humility, and love toward one another? Discipleship is not about perfection but direction—a daily choosing to deny self, take up the cross, and follow Jesus. The participants were encouraged to let the Holy Spirit examine areas of weakness and invite God to work transformation. Ultimately, discipleship is about becoming more like Christ, for His glory and the building up of His church (Romans 8:29; Matthew 5:16).

What The Bible Says.

Fortnightly Bible Study.

Episode 80 - 04/07/25

This week we look at What the Bible Says About Jericho's Mini Apocalypse and how it relates to the past, present and future.

1. Jericho: Gateway to Inheritance and Judgment

Jericho, a strategically vital city with natural springs and trade routes, was the first Canaanite stronghold the Israelites encountered upon entering the Promised Land (Num. 22:1). Its geographical position “opposite Jericho” repeatedly marks key moments in Israel’s journey (Deut. 32:48–50). Moses viewed the Promised Land from Mount Nebo, opposite Jericho, but could not enter. The city's destruction was not random—it was the appointed threshold through which Israel stepped into God’s inheritance, and its fall was a picture of divine judgment and redemption.

2. The Crossing of the Jordan: A Miraculous Entry

The crossing of the Jordan mirrored the Red Sea event but signified new beginnings. The Ark of the Covenant led the way, stopping the waters so Israel could cross on dry ground (Josh. 3:14–17). Opposite Jericho, they entered the land—a symbolic act marking the beginning of a new covenant chapter. The priests stood firm, and twelve stones were set up as a memorial (Josh. 4:11–13), emphasising God’s faithfulness. The people of Jericho, seeing the miracle, were filled with fear, foreshadowing their coming judgment.

3. Rahab the Harlot: A Testimony of Faith and Salvation

Rahab, a Canaanite prostitute, showed remarkable faith by hiding the Israelite spies and acknowledging Yahweh as “God in heaven above and on earth beneath” (Josh. 2:11). She used the covenant name of God (YHWH) multiple times, indicating genuine understanding. Her faith and obedience led to her salvation and inclusion in Israel. The scarlet cord she hung in her window (Josh. 2:18) symbolized the blood of the lamb in the Passover (Exod. 12:13), pointing prophetically to Christ’s atonement. Rahab later became an ancestor of Jesus (Matt. 1:5), a testimony to God’s redeeming grace.

4. Divine Timing: The Fall of Jericho and the Feast of Firstfruits

The Israelites celebrated Passover at Gilgal near Jericho (Josh. 5:10–12), and on the day after, they ate the produce of the land. The manna ceased—a sign they had entered God’s provision. Remarkably, this was the third day after Passover, aligning with the Feast of Firstfruits (Lev. 23:10–11), the day Jesus rose from the dead (1 Cor. 15:20). On that day, Joshua encountered a divine figure—the “Commander of the Lord’s Army” (Josh. 5:13–15), whom many see as a pre-incarnate appearance of Christ, affirming that the coming battle belonged to the Lord.

5. Seven Days of Silence and the Trumpets of Judgment

The Lord instructed Joshua to march around Jericho once a day for six days, and seven times on the seventh day, led by seven priests blowing seven trumpets before the ark (Josh. 6:1–5). This silence followed by trumpets and a shout draws strong parallels with Revelation, where seven seals are opened, leading to seven trumpets (Rev. 8:1–2). Silence in heaven precedes judgment (Rev. 8:1), just as silence surrounded Jericho before its collapse. God’s presence—symbolised by the ark—was central in both the procession and the judgment.

6. Judgment, Rescue, and the Scarlet Thread of Redemption

As Israel shouted and the trumpets sounded, Jericho’s walls collapsed—except for Rahab’s house (Josh. 6:17–25). Rahab and her family were rescued because they were inside, marked by the scarlet cord. Her deliverance is a type of the Church’s rescue before judgment, just as Lot was taken out of Sodom (Gen. 19:15–17) and Noah entered the ark before the flood (Gen. 7:7). God’s wrath is real, but salvation precedes judgment for those who take refuge in His covenant. Rahab’s home—though built into the doomed wall—stood firm, a symbol of divine preservation.

7. Jericho as a Type of the Final Judgment

The story culminates in Revelation. Jesus, the Lamb, opens seven seals (Rev. 6:1), seven trumpets sound (Rev. 8:2), and a shout declares, “The kingdoms of this world have become the kingdom of our Lord and of His Christ” (Rev. 11:15). The parallel is clear: Jericho is a “mini-apocalypse,” a shadow of the final judgment to come. Rahab represents the gentile Church, rescued and grafted into the people of God (Rom. 11:17). Her salvation illustrates the gospel call: destruction is coming, but there is a scarlet cord—Christ’s blood—that saves (Rev. 7:14; Heb. 11:30–31). The message is binary: judgment or redemption. The time is now.

What The Bible Says.

Fortnightly Bible Study.

Episode 79 - 20/06/25

This week we are continuing to look at Joshua, his life and ministry.

1. Joshua Was a Faithful Assistant Before Becoming a Leader

Before leading Israel, Joshua served faithfully under Moses. He is introduced as a military commander (Exodus 17) and later as Moses’ assistant (Exodus 24:13), accompanying him even partway up Sinai. His quiet loyalty and spiritual attentiveness prepared him for greater responsibility. His example reminds us that leadership in God’s kingdom grows out of faithful service.

2. Joshua Was a Man of Faith in a Generation of Fear

As one of the twelve spies, Joshua stood apart with Caleb, trusting God could give them the land despite the opposition (Numbers 13–14). While others focused on giants, Joshua focused on God's promises. He was willing to stand alone in faith, even when it meant waiting 40 years for the promise. His courage came from confidence in God's word, not in circumstances.

3. Joshua Was Commissioned and Empowered by God

God Himself chose Joshua as Moses’ successor, confirming this through Moses and later through direct words to Joshua. In Joshua 1, God tells him to be strong and courageous—not because of natural skill, but because of God’s presence and word. Joshua was filled with the Spirit (Numbers 27:18) and entrusted with leading a nation because his strength came from submission to the Lord.

4. Joshua Obeyed God Wholeheartedly

Joshua’s leadership is marked by precise obedience. At Jericho, he followed God’s unusual battle plan without question (Joshua 6). Even when sin brought defeat at Ai, Joshua sought God’s guidance and acted decisively (Joshua 7). He did not rely on human strategy but on God’s direction, showing a heart that feared the Lord more than public opinion or logic.

5. Joshua Prioritised God’s Word

In Joshua 1:8, Joshua is commanded to meditate on God’s law. He models this by renewing the covenant at Mount Ebal (Joshua 8:34–35) and ensuring that God’s Word governed their conquest and settlement. Joshua knew that success depended not on power or planning but on alignment with God’s revealed will.

6. Joshua Pointed the People Toward Holiness

Joshua’s zeal for holiness shaped his leadership. He was grieved by compromise, as seen in the Gibeonite deception (Joshua 9), and took decisive steps to preserve Israel’s distinctiveness. He expected covenant faithfulness and held Israel accountable, refusing to tolerate half-hearted obedience. His leadership challenged Israel to choose whom they would serve.

7. Joshua Finished Faithfully

At the end of his life, Joshua gave a clear and powerful charge to the nation. His words in Joshua 24:15—“As for me and my house, we will serve the Lord”—sum up his unwavering devotion. He died having fulfilled all that God asked of him, and Israel served the Lord throughout his lifetime. Joshua’s legacy is not just military success but spiritual steadfastness.