Jews

Jesus once declared, “Salvation is from the Jews.” What did he mean?

Do the signs of Matthew 24:3ff pertain to the impending destruction of Jerusalem, or do they depict conditions near the end of time? Some allege that Matthew 24:21 prohibits an interpretation that focuses upon Jerusalem’s destruction in A.D. 70. Wayne Jackson responds to this objection.

This book aims to re-acquaint the Jews who had been released from Babylonian captivity with the history of David’s administration, which lasted about forty years. The book focuses on the temple and...

Between the end of the Old Testament era, and the commencement of the New Testament period, four centuries passed. During these times important events transpired that impacted the commencement of Christianity. Every Bible student should familiarize himself with this history.

After the Jews had spent seventy years in Babylonian Captivity, Cyrus, king of Persia, issued a decree permitting them to return to their homeland. It was an amazing event in ancient history.

The destruction of God’s own city, Jerusalem, is a vivid warning to you and to me — of but yet another prophecy.

The Jewish feast of Purim has its origin in the book of Esther.

One of the most controversial contexts in the book of Acts has to do with Paul’s activity in the Jerusalem temple, as recorded in Acts 21. Did the apostle violate the law of God in “purifying” himself in that ritual? Some so claim, but is this a necessary conclusion?

Wayne Jackson analyzes the 11th chapter of Hebrews, known as the “Hall of Faith,” discussing its themes of faith, redemption, and the superiority of the New Covenant over the Old. It explores the faith of Old Testament figures, the concept of faithfulness, and the ultimate glory awaiting all the righteous.

The Septuagint is a Greek translation of the Hebrew Old Testament. It dates from the third century before Christ. The “Letter of Aristeas” (cir. 100 B.C.) suggests that this version was translated ...

Certain first-century Jews sought to persuade Christians (perhaps in the region of Jerusalem) to abandon the faith, return to Judaism, and wait for the real Messiah. The design of this letter, by a...

During the period between the first and second Jewish returns from Babylonian captivity (536 and 457 B.C.), many Hebrews remained in Persia. At that time, a dreadful plot to exterminate the Jews wa...

The word “accursed” (KJV) translates the Greek anathema four times in the New Testament. It carries the weighty idea of being “devoted to destruction,” a term that should be approached with caution...

Explore Paul’s first sermon in Antioch of Pisidia. (See the picture of the archaeological ruins.) His message is still relevant to the debate over predestination and salvation through baptism.

On the day of Pentecost, Peter preached Jesus — his approval by God, his disapproval by men, and the proving of his claim by his resurrection.

On a high mountain plateau just west of the Dead Sea in AD 73, the final battle between the Romans and the Jews took place. It was the concluding destruction and dispersal of the Hebrew nation, as such previously was known for the preceding 15 centuries.

What a thrilling concept it is to transition from being a stranger to becoming a citizen, indeed, a family member and a “friend.” Our Lord once said: “You are my friends if you do the things which I command you” (John 15:14).

John Hagee’s new book, In Defense of Israel, makes some astounding claims. But will they stand in the light of scripture?

The Scriptures speak of the “common” faith and the “common” salvation. Does this term allow for the divergent views and practices in today’s world of “Christendom”? Does it permit various modes of “salvation”?

Why are some receptive to the gospel, and others so hostile? A case study of two groups may help to clarify the problem.