Podcasts about Barabbas

Throughout the Gospel of Luke, people heard Jesus teach, watched Him perform miracles, and saw firsthand who He was. But again and again, they were faced with a deeper question: Would they actually follow Him? Pastor Jonathan Laurie looks at how Pilate, Herod, and Barabbas each had very different reactions when they encountered Jesus Christ face-to-face. — Become a Harvest Partner today and join us in knowing God and making Him known through media and large-scale evangelism, our mission of over 30 years. Explore more resources from Pastor Greg Laurie, including daily devotionals and blogs, designed to answer your spiritual questions and equip you to walk closely with Christ.Support the show: https://bit.ly/anbsupportSee omnystudio.com/listener for privacy information.

Throughout the Gospel of Luke, people heard Jesus teach, watched Him perform miracles, and saw firsthand who He was. But again and again, they were faced with a deeper question: Would they actually follow Him? Pastor Jonathan Laurie looks at how Pilate, Herod, and Barabbas each had very different reactions when they encountered Jesus Christ face-to-face. — Become a Harvest Partner today and join us in knowing God and making Him known through media and large-scale evangelism, our mission of over 30 years. Explore more resources from Pastor Greg Laurie, including daily devotionals and blogs, designed to answer your spiritual questions and equip you to walk closely with Christ.Support the show: https://bit.ly/anbsupportSee omnystudio.com/listener for privacy information.

Click here for the DRB Daily Sign Up form! TODAY'S SCRIPTURE: 2 Kings 24; Jeremiah 22; Psalm 112; John 18 Click HERE to give! One Year Bible Podcast: Join Hunter and Heather Barnes on the Daily Radio Bible, a daily Bible‑in‑a‑year podcast with 20‑minute Scripture readings, Christ‑centered devotion, and guided prayer.This daily Bible reading and devotional invites you to live as a citizen of Jesus' kingdom, reconciled, renewed, and deeply loved. TODAY'S EPISODE: Welcome to the Daily Radio Bible, where we journey through the Scriptures together, one day at a time. In today's episode, we begin with the turbulent days of Judah's exile in 2 Kings 24, followed by Jeremiah's passionate call for justice and covenant faithfulness in chapter 22. We find encouragement and wisdom in Psalm 112, celebrating the blessings of those who walk in God's ways. Our journey culminates in John 18, as we witness the arrest and trial of Jesus and are confronted with a powerful choice between two very different Jesuses: Jesus Barabbas, the insurrectionist, and Jesus the Messiah, who offers a radically different, self-giving way. We are invited to reflect on which Jesus we choose to follow, not only in theory, but in the real, daily choices of our lives. The episode closes with time for silent reflection, heartfelt prayers for peace and unity, and the reminder that we are all held in the steadfast love of God. So settle in as we read, meditate, and pray together, seeking to know, trust, and embody the way of Jesus, the One who is love. TODAY'S DEVOTION: Choosing Jesus Two Jesuses stand before the crowd. Pilate offers them a choice: Jesus the Messiah or Jesus Barabbas, the insurrectionist. One is an agent of violence and revolt, seeking to overthrow his enemies by force. The other is the true King, the One who tells his followers to put away their swords, who chooses the path of suffering love, and who proclaims a kingdom that is not of this world. This is the radical contrast at the heart of today's reading. Jesus does not call us to rise up in violence, grasp for power, or secure our future by worldly means. He calls us instead to the self-giving, radically forgiving, co-suffering way of the cross. His is a kingdom that is wholly other. It is marked not by domination or fear, but by resurrection life born out of sacrifice and love. The crowd was tempted, and we are too, to choose the easier way, the seemingly practical way. We hear the voices: "The Jesus way isn't realistic. That's not how the world works." Even Scripture can be twisted to justify choosing Barabbas instead of the true King. It is telling that the Bible people of Jesus' day stirred up the crowd to choose the wrong messiah. But Jesus stands before us today, as he did before Pilate, offering us another kind of kingdom. He invites us into a life marked not by winning at any cost, but by loving self-sacrificially. He invites us out of the cycles of the world's kingdoms, out of violence, revenge, fear, and self-interest, and into his new and living way. This is the only way out. It is the only way forward. And it is a daily choice. Will we embrace the self-giving, radically forgiving way of Jesus, or find reasons to excuse ourselves from it? Will we choose the suffering, self-emptying King, or will we choose another Barabbas? Today, I choose what the crowd did not. I choose Jesus. I choose the path he has shown, the way of surrender, trust, forgiveness, and love. I choose his truth. I choose his life. I choose the God who is love. That is the prayer I have for my own soul. That is the prayer I have for my family, for my wife, my daughters, and my son. And that is the prayer I have for you. May it be so. TODAY'S PRAYERS: Lord God Almighty and everlasting father you have brought us in safety to this new day preserve us with your Mighty power that we might not fall into sin or be overcome by adversity. And in all we do, direct us to the fulfilling of your purpose  through Jesus Christ Our Lord amen.   Oh God you have made of one blood all the peoples of the earth and sent your blessed son to preach peace to those who are far and those who are near. Grant that people everywhere may seek after you, and find you. Bring the nations into your fold, pour out your Spirit on all flesh, and hasten the coming of your kingdom through Jesus Christ our Lord, Amen.   And now Lord,  make me an instrument of your peace.  Where there is hatred let me sow love. Where there is injury, pardon.  Where there is doubt, faith. Where there is despair, hope.  Where there is darkness, light.  And where there is sadness,  Joy.  Oh Lord grant that I might not seek to be consoled as to console. To be understood as to understand, to be loved as to love.  For it is in the giving that we receive, in the pardoning that we are pardoned, it is in the dying that we are born unto eternal life.  Amen And now as our Lord has taught us we are bold to pray... Our Father who art in heaven, hallowed be thy name, thy kingdom come thy will be done on earth as it is in heaven, give us this day our daily bread, and forgive us our tresspasses as we forgive those who trespass against us, and lead us not unto temptation, but deliver us from evil, for thine is the Kingdom and the power and the glory forever. Amen. Loving God, we give you thanks for restoring us in your image. And nourishing us with spiritual food, now send us forth as forgiven people, healed and renewed, that we may proclaim your love to the world, and continue in the risen life of Christ.  Amen.  OUR WEBSITE: www.dailyradiobible.com We are reading through the New Living Translation.   Leave us a voicemail HERE: https://www.speakpipe.com/dailyradiobible Subscribe to us at YouTube: https://www.youtube.com/@Dailyradiobible/featured OTHER PODCASTS: Listen with Apple Podcast DAILY BIBLE FOR KIDS DAILY PSALMS DAILY PROVERBS DAILY LECTIONARY DAILY CHRONOLOGICAL  

AUG 16 | Who Is This King? | Mark 15:1-20 ...Very early in the morning, the chief priests, with the elders, the teachers of the law and the whole Sanhedrin, made their plans. So they bound Jesus, led him away and handed him over to Pilate. “Are you the king of the Jews?” asked Pilate. “You have said so,” Jesus replied. The chief priests accused him of many things. So again Pilate asked him, “Aren't you going to answer? See how many things they are accusing you of.” But Jesus still made no reply, and Pilate was amazed. Now it was the custom at the festival to release a prisoner whom the people requested. A man called Barabbas was in prison with the insurrectionists who had committed murder in the uprising. The crowd came up and asked Pilate to do for them what he usually did. “Do you want me to release to you the king of the Jews?” asked Pilate, knowing it was out of self-interest that the chief priests had handed Jesus over to him. But the chief priests stirred up the crowd to have Pilate release Barabbas instead.“What shall I do, then, with the one you call the king of the Jews?” Pilate asked them. “Crucify him!” they shouted. “Why? What crime has he committed?” asked Pilate. But they shouted all the louder, “Crucify him!” Wanting to satisfy the crowd, Pilate released Barabbas to them. He had Jesus flogged, and handed him over to be crucified. The soldiers led Jesus away into the palace (that is, the Praetorium) and called together the whole company of soldiers. They put a purple robe on him, then twisted together a crown of thorns and set it on him. And they began to call out to him, “Hail, king of the Jews!” Again and again they struck him on the head with a staff and spit on him. Falling on their knees, they paid homage to him. And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him.

AUG 16 | Who Is This King? | Mark 15:1-20 ...Very early in the morning, the chief priests, with the elders, the teachers of the law and the whole Sanhedrin, made their plans. So they bound Jesus, led him away and handed him over to Pilate. “Are you the king of the Jews?” asked Pilate. “You have said so,” Jesus replied. The chief priests accused him of many things. So again Pilate asked him, “Aren't you going to answer? See how many things they are accusing you of.” But Jesus still made no reply, and Pilate was amazed. Now it was the custom at the festival to release a prisoner whom the people requested. A man called Barabbas was in prison with the insurrectionists who had committed murder in the uprising. The crowd came up and asked Pilate to do for them what he usually did. “Do you want me to release to you the king of the Jews?” asked Pilate, knowing it was out of self-interest that the chief priests had handed Jesus over to him. But the chief priests stirred up the crowd to have Pilate release Barabbas instead.“What shall I do, then, with the one you call the king of the Jews?” Pilate asked them. “Crucify him!” they shouted. “Why? What crime has he committed?” asked Pilate. But they shouted all the louder, “Crucify him!” Wanting to satisfy the crowd, Pilate released Barabbas to them. He had Jesus flogged, and handed him over to be crucified. The soldiers led Jesus away into the palace (that is, the Praetorium) and called together the whole company of soldiers. They put a purple robe on him, then twisted together a crown of thorns and set it on him. And they began to call out to him, “Hail, king of the Jews!” Again and again they struck him on the head with a staff and spit on him. Falling on their knees, they paid homage to him. And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him.

AUG 16 | Who Is This King? | Mark 15:1-20 ...Very early in the morning, the chief priests, with the elders, the teachers of the law and the whole Sanhedrin, made their plans. So they bound Jesus, led him away and handed him over to Pilate. “Are you the king of the Jews?” asked Pilate. “You have said so,” Jesus replied. The chief priests accused him of many things. So again Pilate asked him, “Aren't you going to answer? See how many things they are accusing you of.” But Jesus still made no reply, and Pilate was amazed. Now it was the custom at the festival to release a prisoner whom the people requested. A man called Barabbas was in prison with the insurrectionists who had committed murder in the uprising. The crowd came up and asked Pilate to do for them what he usually did. “Do you want me to release to you the king of the Jews?” asked Pilate, knowing it was out of self-interest that the chief priests had handed Jesus over to him. But the chief priests stirred up the crowd to have Pilate release Barabbas instead.“What shall I do, then, with the one you call the king of the Jews?” Pilate asked them. “Crucify him!” they shouted. “Why? What crime has he committed?” asked Pilate. But they shouted all the louder, “Crucify him!” Wanting to satisfy the crowd, Pilate released Barabbas to them. He had Jesus flogged, and handed him over to be crucified. The soldiers led Jesus away into the palace (that is, the Praetorium) and called together the whole company of soldiers. They put a purple robe on him, then twisted together a crown of thorns and set it on him. And they began to call out to him, “Hail, king of the Jews!” Again and again they struck him on the head with a staff and spit on him. Falling on their knees, they paid homage to him. And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him.

AUG 16 | Who Is This King? | Mark 15:1-20 ...Very early in the morning, the chief priests, with the elders, the teachers of the law and the whole Sanhedrin, made their plans. So they bound Jesus, led him away and handed him over to Pilate. “Are you the king of the Jews?” asked Pilate. “You have said so,” Jesus replied. The chief priests accused him of many things. So again Pilate asked him, “Aren't you going to answer? See how many things they are accusing you of.” But Jesus still made no reply, and Pilate was amazed. Now it was the custom at the festival to release a prisoner whom the people requested. A man called Barabbas was in prison with the insurrectionists who had committed murder in the uprising. The crowd came up and asked Pilate to do for them what he usually did. “Do you want me to release to you the king of the Jews?” asked Pilate, knowing it was out of self-interest that the chief priests had handed Jesus over to him. But the chief priests stirred up the crowd to have Pilate release Barabbas instead.“What shall I do, then, with the one you call the king of the Jews?” Pilate asked them. “Crucify him!” they shouted. “Why? What crime has he committed?” asked Pilate. But they shouted all the louder, “Crucify him!” Wanting to satisfy the crowd, Pilate released Barabbas to them. He had Jesus flogged, and handed him over to be crucified. The soldiers led Jesus away into the palace (that is, the Praetorium) and called together the whole company of soldiers. They put a purple robe on him, then twisted together a crown of thorns and set it on him. And they began to call out to him, “Hail, king of the Jews!” Again and again they struck him on the head with a staff and spit on him. Falling on their knees, they paid homage to him. And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him.

AUG 16 | Who Is This King? | Mark 15:1-20 ...Very early in the morning, the chief priests, with the elders, the teachers of the law and the whole Sanhedrin, made their plans. So they bound Jesus, led him away and handed him over to Pilate. “Are you the king of the Jews?” asked Pilate. “You have said so,” Jesus replied. The chief priests accused him of many things. So again Pilate asked him, “Aren't you going to answer? See how many things they are accusing you of.” But Jesus still made no reply, and Pilate was amazed. Now it was the custom at the festival to release a prisoner whom the people requested. A man called Barabbas was in prison with the insurrectionists who had committed murder in the uprising. The crowd came up and asked Pilate to do for them what he usually did. “Do you want me to release to you the king of the Jews?” asked Pilate, knowing it was out of self-interest that the chief priests had handed Jesus over to him. But the chief priests stirred up the crowd to have Pilate release Barabbas instead.“What shall I do, then, with the one you call the king of the Jews?” Pilate asked them. “Crucify him!” they shouted. “Why? What crime has he committed?” asked Pilate. But they shouted all the louder, “Crucify him!” Wanting to satisfy the crowd, Pilate released Barabbas to them. He had Jesus flogged, and handed him over to be crucified. The soldiers led Jesus away into the palace (that is, the Praetorium) and called together the whole company of soldiers. They put a purple robe on him, then twisted together a crown of thorns and set it on him. And they began to call out to him, “Hail, king of the Jews!” Again and again they struck him on the head with a staff and spit on him. Falling on their knees, they paid homage to him. And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him.

AUG 16 | Who Is This King? | Mark 15:1-20 ...Very early in the morning, the chief priests, with the elders, the teachers of the law and the whole Sanhedrin, made their plans. So they bound Jesus, led him away and handed him over to Pilate. “Are you the king of the Jews?” asked Pilate. “You have said so,” Jesus replied. The chief priests accused him of many things. So again Pilate asked him, “Aren't you going to answer? See how many things they are accusing you of.” But Jesus still made no reply, and Pilate was amazed. Now it was the custom at the festival to release a prisoner whom the people requested. A man called Barabbas was in prison with the insurrectionists who had committed murder in the uprising. The crowd came up and asked Pilate to do for them what he usually did. “Do you want me to release to you the king of the Jews?” asked Pilate, knowing it was out of self-interest that the chief priests had handed Jesus over to him. But the chief priests stirred up the crowd to have Pilate release Barabbas instead.“What shall I do, then, with the one you call the king of the Jews?” Pilate asked them. “Crucify him!” they shouted. “Why? What crime has he committed?” asked Pilate. But they shouted all the louder, “Crucify him!” Wanting to satisfy the crowd, Pilate released Barabbas to them. He had Jesus flogged, and handed him over to be crucified. The soldiers led Jesus away into the palace (that is, the Praetorium) and called together the whole company of soldiers. They put a purple robe on him, then twisted together a crown of thorns and set it on him. And they began to call out to him, “Hail, king of the Jews!” Again and again they struck him on the head with a staff and spit on him. Falling on their knees, they paid homage to him. And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him.

AUG 16 | Who Is This King? | Mark 15:1-20 ...Very early in the morning, the chief priests, with the elders, the teachers of the law and the whole Sanhedrin, made their plans. So they bound Jesus, led him away and handed him over to Pilate. “Are you the king of the Jews?” asked Pilate. “You have said so,” Jesus replied. The chief priests accused him of many things. So again Pilate asked him, “Aren't you going to answer? See how many things they are accusing you of.” But Jesus still made no reply, and Pilate was amazed. Now it was the custom at the festival to release a prisoner whom the people requested. A man called Barabbas was in prison with the insurrectionists who had committed murder in the uprising. The crowd came up and asked Pilate to do for them what he usually did. “Do you want me to release to you the king of the Jews?” asked Pilate, knowing it was out of self-interest that the chief priests had handed Jesus over to him. But the chief priests stirred up the crowd to have Pilate release Barabbas instead.“What shall I do, then, with the one you call the king of the Jews?” Pilate asked them. “Crucify him!” they shouted. “Why? What crime has he committed?” asked Pilate. But they shouted all the louder, “Crucify him!” Wanting to satisfy the crowd, Pilate released Barabbas to them. He had Jesus flogged, and handed him over to be crucified. The soldiers led Jesus away into the palace (that is, the Praetorium) and called together the whole company of soldiers. They put a purple robe on him, then twisted together a crown of thorns and set it on him. And they began to call out to him, “Hail, king of the Jews!” Again and again they struck him on the head with a staff and spit on him. Falling on their knees, they paid homage to him. And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him.

AUG 16 | Who Is This King? | Mark 15:1-20 ...Very early in the morning, the chief priests, with the elders, the teachers of the law and the whole Sanhedrin, made their plans. So they bound Jesus, led him away and handed him over to Pilate. “Are you the king of the Jews?” asked Pilate. “You have said so,” Jesus replied. The chief priests accused him of many things. So again Pilate asked him, “Aren't you going to answer? See how many things they are accusing you of.” But Jesus still made no reply, and Pilate was amazed. Now it was the custom at the festival to release a prisoner whom the people requested. A man called Barabbas was in prison with the insurrectionists who had committed murder in the uprising. The crowd came up and asked Pilate to do for them what he usually did. “Do you want me to release to you the king of the Jews?” asked Pilate, knowing it was out of self-interest that the chief priests had handed Jesus over to him. But the chief priests stirred up the crowd to have Pilate release Barabbas instead.“What shall I do, then, with the one you call the king of the Jews?” Pilate asked them. “Crucify him!” they shouted. “Why? What crime has he committed?” asked Pilate. But they shouted all the louder, “Crucify him!” Wanting to satisfy the crowd, Pilate released Barabbas to them. He had Jesus flogged, and handed him over to be crucified. The soldiers led Jesus away into the palace (that is, the Praetorium) and called together the whole company of soldiers. They put a purple robe on him, then twisted together a crown of thorns and set it on him. And they began to call out to him, “Hail, king of the Jews!” Again and again they struck him on the head with a staff and spit on him. Falling on their knees, they paid homage to him. And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him.

‘The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go.'—Acts 3:13‘Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.'—Mark 15:15

“Atonement” is defined as “reparation for an offense” and it repairs a broken relationship between two parties by offering a payment to make right that which is wrong. In the Old Testament, God's people offered sacrifices to God through the rituals of Passover, the sin offering, and the Day of Atonement. These observances were prophetic, pointing towards Jesus Christ who offered his life as the ultimate atoning sacrifice for the sins of the world (1 John 2:2). 1 John 2:2 – “Atonement” is defined as “reparation for an offense or injury.” Atonement repairs a broken relationship between two parties by offering a payment to make right that which is wrong. Exodus 12:3-13 – The blood of the Passover lamb saved God's people from death. Leviticus 4:27-31 – Requiring sacrifice helped deter people from sinning. When a person did sin, God graciously accepted a “sin offering” so the sinner would not die. Leviticus 16:1-10 – Only the High Priest could enter the Most Holy Place where God's presence dwelled, and only on the Day of Atonement. He would confess the sins of the people and cast a goat out into the wilderness. This “scapegoat” symbolically carried away the sins of the people. Isaiah 52:13-53:10 – The prophets foretold of a Messiah who would offer his life as an atoning sacrifice for sin. Like the Passover lamb (v. 7) he would save God's people from death. Like the scapegoat, he would “carry” our sins in his body (v. 4). Like the sin offering (v. 10), he would be “pierced for our transgressions, crushed for our iniquities” (v. 5). Matthew 27:11-26, 39-44 – Barabbas (“son of the Father”) deserved to die but Jesus died in his place. Jesus died to bring sinners into a right relationship with God. The veil in the temple tearing symbolizes that, through Christ, we can enter God's presence. Hebrews 9:24-28 – Old Testament sacrifices had to be offered over and over again. Christ offered himself as a better sacrifice – one sacrifice for all the sins of the world (1 John 2:2). Matthew uses the Bible version REVThe post The Gospel 5: Jesus Died for Your Sins first appeared on Living Hope.

July 22, 2026 - Wednesday Bible Class In this episode of the New Testament Characters summer series, the class studies Pontius Pilate — the Roman governor who presided over Jesus' trial — and compares how Matthew, Mark, Luke, John, Acts, and 1 Timothy portray him. The lesson opens by placing Pilate in the series context and then reads Matthew 27 aloud before examining passages unique to the other Gospels. The instructor and the class trace the trial scene: Pilate's repeated declarations that he finds no fault in Jesus; the crowd's demand for Barabbas and crucifixion; Pilate's wife's warning from a dream; Pilate's symbolic hand‑washing; the soldiers' mocking and the role of Joseph of Arimathea in securing Jesus' body; and the chief priests' request to guard the tomb. Selected passages from Mark 15, Luke 23, John 18–19, Acts, and 1 Timothy 6:13–16 are compared to highlight differences and emphases across accounts. Key points emphasized: Pilate repeatedly recognizes Jesus' innocence but yields to political pressure and public opinion; his question “What is truth?” and his failure to wait for an answer are highlighted as pivotal moments; Jesus' calm, truthful confession before Pilate is held up as the Christian example. The class also underscores how Pilate's attempt to disclaim responsibility (washing his hands) did not change the fact that he judged Jesus to be crucified. The episode broadens into practical application and group discussion. Participants reflect on how Pilate's fear of losing office and desire to please people mirror modern temptations to choose the easier path over the right one. Real‑world examples raised include responses during the pandemic, public pressure on religious convictions, and moral decisions like issuing marriage licenses that conflict with faith commitments. Paul's reference to the “good confession before Pontius Pilate” in 1 Timothy is used to challenge listeners to remain blameless and faithful when obedience is costly. The contrast between Jesus' steadfastness and Pilate's weakness becomes the episode's moral: knowing the truth is not the same as living by it. Listeners can expect close readings of Gospel texts, historical and theological observations about Pilate's role, candid classroom discussion, and practical calls to courage and faithfulness in the face of social and political pressure.   Duration 38:18

I. A Sinful Scheme II. An Unjust Sentence III. A Perfect Substitute

Scripture: Matthew 27:1-26 Date: July 26, 2026 In this sermon on Matthew 27:1–26, the pastor focuses on Jesus' trial before Pontius Pilate and the repeated testimony to Jesus' innocence. The passage is used to contrast Judas' remorse, Pilate's attempt to avoid responsibility, and the crowd's decision to demand Barabbas instead of Jesus.The sermon also explains Judas as an example of regret without repentance, and Pilate's hand-washing as an empty gesture. It closes by describing Barabbas as a picture of substitution, with Jesus taking the place of the guilty, and applies the passage by urging listeners to turn to Christ for forgiveness. Topics: Matthew 27:1–26, Jesus' trial, Pontius Pilate, innocence, Judas, remorse, repentance, Barabbas, substitution, forgiveness Chapters 00:00:07 — The Innocent Blood of Christ 00:03:28 — Judas and the Blood Money 00:04:39 — Jesus Before Pilate 00:06:52 — Guilty Responses to Innocence 00:12:23 — Judas' Remorse and Despair 00:19:45 — Pilate's Cowardice 00:27:16 — The Crowd Chooses Barabbas 00:30:53 — Barabbas Set Free 00:34:20 — Three Applications of Grace

Saturday, 1 August 2026   So they took him and cast him out of the vineyard and killed him. Matthew 21:39   “And having taken him, they ejected from the vineyard, and they killed.” (CG)   In the previous verse, the agronomists saw the son and plotted to kill him and take his inheritance. Following through with their plot, it next says, “And having taken him, they ejected from the vineyard.”   As has been seen, the vineyard represents the economy (a cultural expression) where God is dealing with man in order to bring about a result. Therefore, this refers to Jesus being handed over to the Gentiles for sentencing. It was essentially an act of excommunication from them by doing this.   Barabbas was under the Gentile's full authority. The leaders of Israel asked for him to be returned to them and for Jesus to go under their full authority to be crucified. This is what happened. Thus, Jesus' next words, “and they killed.”   Whether they actually did the killing or not, the guilt of it was theirs –   “When Pilate saw that he could not prevail at all, but rather that a tumult was rising, he took water and washed his hands before the multitude, saying, ‘I am innocent of the blood of this just Person. You see to it.' 25 And all the people answered and said, ‘His blood be on us and on our children.' 26 Then he released Barabbas to them; and when he had scourged Jesus, he delivered Him to be crucified.” Matthew 27:24-26   Through the parable, Jesus is already speaking of His death as a certainty. It is certain that the handing of Jesus over to the Gentiles is what is being referred to in being ejected from the vineyard because Mark reverses the two thoughts, saying they killed him and cast him out. This remains true because they did kill Jesus, and they disavowed Him as the Messiah.   As such, being cast out is not a reference to Jesus' death outside the city walls. It is a reference to being cast out of the cultural expression where God is dealing with man. Instead, Jesus has been a part of the Gentile-led cultural expression since then. Israel has no national dealings with Him to this day.   Life application: Of this verse, Ellicott says –   “Cast him out of the vineyard.—The minor touches of a parable are not always to be pressed in our interpretation of it; but we can hardly help seeing here a latent reference to the facts (1) that our Lord was delivered over to the judgment of the Gentiles; and (2) that He was crucified outside the Holy City, (John 19:20; Hebrews 13:12), which was, in a special sense, as the vineyard of the Lord of Hosts.”   The minor touches of a parable are a part of the parable. If God is giving it to us, every touch of it has meaning. Because Ellicott misunderstood the typology of the vineyard, he incorrectly evaluated the meaning of the vineyard. Jerusalem may be the seat of power in the vineyard, but it is not the vineyard.   Jesus is building on the words of Isaiah. The vineyard is referred to in Isaiah 1:8 and 3:14. From there, Isaiah 5:1-7, a song of His Beloved “regarding His vineyard,” is given. The words of verse 7 say, “For the vineyard of the Lord of hosts is the house of Israel.” It is the cultural expression that defines the vineyard.   Jesus' words remain in accord with this typology. Therefore, the metaphors being used are understandable and should be consistently maintained. When they are, there is no need to worry about the “minor touches” of a parable, as if they are unimportant. They will fit seamlessly with the larger details.   Someday, Israel will again be the cultural expression in which Jesus is proclaimed. The world is being readied for that today. After the rapture, things will go into hyperdrive as the world begins to tear itself apart. However, God's plan will unfold as the pages of Scripture detail. Israel will be saved, and Jesus will return to them at that time.   Be firm in your convictions concerning Israel. Many are turning from them today, and that is fine in regard to their unholy practices. But it is not fine if we reject what God is doing to bring them back to Himself. We don't have to like the things they do, but we should pray for God's will to be done in and through them. And because the pages of Scripture are written, we know it will be.   Lord God, we pray for Your plan of redemption to continue to unfold, knowing that it will because You have spoken. We pray for deliverance at the rapture, safety for Israel through the tribulation, and a great reunion of them with Jesus, whom they have for so long rejected. May these things come about according to Your word. Amen.

Luke 23: 1-25 Jesus is brought before Pilate, then sent to Herod, and finally handed over to be crucified as the crowd demands Barabbas' release instead. A powerful look at injustice, political maneuvering, and Christ's silent submission to the Father's will.

You've listened to Neville's words. Now practice living from them. Join Unlock God Mode at unlockgodmode.org and begin a 30-day journey into state, assumption, self-concept, and conscious creation.  ------------------------ Start here: nevillegoddard.com – download Neville Goddard's most powerful book free and receive weekly insights to help you manifest.  ------------------------ NEW PODCAST: Follow the brand new Neville Goddard Podcast on Spotify, Apple Podcasts, or your favourite podcast platform. The Neville Goddard Podcast is dedicated to bringing Neville's timeless ideas into a modern, immersive format you can return to again and again. This is a modern faithful interpretation of Neville Goddard's most powerful teachings. Listen to Episode 1 on Spotify → Listen to Episode 1 on Apple Podcasts →   ---------Neville once said, “Assumption, if persisted in, will harden into fact.” That one truth is enough to change your life. The question is, how do you live from that place, day by day? That's exactly what Unlock God Mode was created to help you do.If you've been waiting for a sign to take Neville's teachings deeper and make them the rhythm of your daily life, this is it. Start your journey now: unlockgodmode.org. ---------Barabbas Or Jesus (Neville Goddard, 1963 Lecture) ***Download the free Neville Goddard PDF Guide at manifestwithneville.com - Discover the transformative power of Neville Goddard's wisdom with this FREE 60-page guide on his 12 timeless principles of manifestation and reality creation.★ Follow the podcast for daily lectures from the mystic Neville Goddard ★FREE RESOURCES:• Join the FREE Neville Goddard newsletter• Join the FREE Telegram Channel• Feeling is the Secret • Full Audiobook* * *The James Xander Trip Podcast:• Listen on Spotify• Listen on Apple Podcasts• Listen on YouTubeDIVE DEEPER:• The Unlock God Mode Course• The Infinite Wealth Guided Meditation* * *ABOUT NEVILLE GODDARD:Neville Goddard (1905-1972), was an English writer, speaker and mystic. He grew up in Barbados and moved to the United States of America as a young adult. Neville Goddard was perhaps the last century's most intellectually substantive and charismatic purveyor of the philosophy generally called New Thought. He wrote more than ten books under the solitary pen name Neville, and was a popular speaker on metaphysical themes from the late 1930s until his death in 1972.Possessed of a self-educated and uncommonly sharp intellect, Neville espoused a spiritual vision that was bold and total: Everything you see and experience, including other people, is the result of your own thoughts and emotional states. Each of us dreams into existence an infinitude of realities and outcomes. When you realize this, Neville taught, you will discover yourself to be a slumbering branch of the Creator clothed in human form, and at the helm of limitless possibilities.Neville's thought system influenced a wide range of spiritual thinkers and writers, from bestselling author Dr. Joseph Murphy to Rhonda Byrne and Wayne Dyer.He has inspired and continues to inspire millions of readers around the world.* * *SOCIALS:• Neville Goddard Newsletter• Neville Goddard Telegram• Neville Goddard Instagram• Neville Goddard Threads• Neville Goddard Twitter• Neville Goddard YouTube* * *ABOUT THE COURSEUnlock God Mode is a transformative 30-day course designed to accelerate your journey towards greater wealth, love, and success through a deeper understanding and manipulation of your reality.  Comprising of 30 audio lessons, this course unfolds as a self-paced, introspective expedition into reality creation, aiding you in elevating your consciousness to what's referred to as the God Mode. Throughout this journey, practical tools will be provided daily to help enrich your life with more love, money, and success by altering your mental models and perceptions. This course combines theory and hands-on experience to create a unique deep dive into manifestation, consciousness, and reality creation. Join me on an extraordinary, 30-day adventure (1 lesson per day) and watch your reality transform. Begin the Unlock God Mode experience today »* * *Follow Neville Goddard on Telegram, Instagram, Threads, Twitter, and YouTube.★ Join the FREE Neville Goddard newsletter ★» For the Neville Goddard listener: Access the 30-Day Unlock God Mode Program «----------

Barabbas wird freigelassen. Jesus geht ans Kreuz. Warum?In dieser Folge schauen wir uns an, wie die Geschichte von Barabbas das Evangelium auf den Punkt bringt. Gemeinsam entdecken wir, was 2. Korinther 5:21 mit diesem außergewöhnlichen Tausch zu tun hat, und warum er bis heute alles verändert. Du möchtest gerne, dass wir in einer Podcast-Folge über einen Bibelvers sprechen, der dich bewegt? Oder über ein Thema sprechen, zu dem du Fragen hast? Dann sende deine Sprachnachricht mit "Hey, ich bin ... und wünsche mir, dass ihr über diese Bibelstelle sprecht", ganz bequem per WhatsApp. Hier der direkte Link zum Chat: https://wa.me/491783232220

In "Condemned to Death," Pastor Dave Gustavsen reminds us that while we may think we're searching for Jesus, He's actually the One pursuing us. Through Pilate's encounter with Jesus, we see that Jesus exposes our tendency to avoid truth, rely on our own strength, and let the opinions of others control us.  But Jesus isn't just a King who exposes — He's also the King who sets us free, taking our place just as Barabbas was set free. Because Jesus was condemned in our place, anyone who trusts in Him can be forgiven and experience true freedom. Dave Gustavsen | July 19, 2026Visit our website or connect with us on Facebook, Instagram, and YouTube.

June 28, 2026 - Sunday AM Sermon   In this sermon-style episode Hiram walks through Mark 14–15 and the life of Barabbas to show how the Gospel confronts each listener personally. Using the betrayal, Jewish trials (Annas, Caiaphas), and Jesus' appearance before Pilate as the backdrop, the sermon explains why the crowd demanded Barabbas instead of Jesus and how envy and deception drove that choice. Hiram outlines three clear parallels between Barabbas and every person: (1) we are guilty and condemned (drawing on Mark, Matthew, Luke, John, Psalm 51, Romans), (2) the world lies to us and deceives us about what will truly satisfy (referencing Genesis, 1 John, Hebrews, and cultural examples), and (3) Jesus steps into our place—taking the punishment we deserve so we might be offered forgiveness and new life (explained with Luke 23, 2 Corinthians, Isaiah 53, and other texts). The episode surveys many biblical cross-references (Isaiah, Psalms, Romans, Galatians, Hebrews, John, 1 Peter) and contemporary illustrations—like Project Innocence and modern cultural temptations—to show the timelessness of the message. The preacher emphasizes self-examination, the danger of rationalizing sin, and the need to see ourselves in Barabbas rather than only in the crowd condemning him. Key takeaways: honest confession of guilt, awareness of worldly deception, and the central Christian claim that Jesus took our place on the cross. The episode closes with a pastoral invitation to respond—repentance, confession of Christ, baptism, and pastoral support for those struggling with sin. Guests: none.   Duration 28:57

Matthew #58: The Beauty of the Cross (Matthew 27:1-31) Janelle Greene & Rob Woodrum (7/12/26) This Sunday we'll be reading Matthew 27:1-31. It describes the preliminary stages of the cross experience of Christ. We've stated before that the cross is the central revelation of God's character. So, we'll be focusing on the cross in our teaching, discovering what it reveals and provides for us. It's a very painful section to read and discuss, but it is also beautiful when understood as a picture of God's heart towards humanity. That's one of those strange, delicate tensions that the Gospel is full of.In v1-10, Judas went to the temple and the temple leaders because his heart was burdened by what he'd done. What response did he meet there? What does that tell us about what had happened to the temple system of that time? How does that contrast with Jesus' ministry and what warnings do we discern when it comes to our own framework for the practice of our faith?Through the rest of the section we'll cover we read about the trial before Pilate. Pilate had political aspirations and clearly wanted to protect those, but he also had difficulty with the apparent innocence of Jesus. The crowd and their leaders wanted blood and Pilate wanted to avoid a riot which could further tarnish his reputation as a competent leader for Rome. He offers a trade – he'll let one prisoner go as a gesture of good-will for the Passover – the crowd chooses guilty Barabbas and innocent Jesus takes his place. Matthew is pretty heavy handed with the telling of this – it's obvious what he wants us to see. What do you see? What is this a picture of the cross revealing about God's heart and the Gospel?When the soldiers mock Jesus, they dress him up like a clown king…a parody of what a ruler should look like. They fashion a crown out of thorny brambles to put on his head. The Creation story comes to mind, and the curse pronounced because of sin:Gen 3:17…”cursed is the fertile land because of you; in pain you will eat from it every day of your life.Considering that curse, what does Jesus being crowned with thorns mean to you? What can it be picturing about what the cross of Christ is providing for us?As I said – it's a heavy and painful section of Scripture to read – but beautiful beyond comprehension as well. Hope to see you Sunday.Click here for a pdf of the teaching slideshow.

Matthew #57: When Our Faith Is Failing (Matthew 26:31-75) Rob Woodrum (7/5/26) This Sunday we'll be reading Matthew 27:1-31. It describes the preliminary stages of the cross experience of Christ. We've stated before that the cross is the central revelation of God's character. So, we'll be focusing on the cross in our teaching, discovering what it reveals and provides for us. It's a very painful section to read and discuss, but it is also beautiful when understood as a picture of God's heart towards humanity. That's one of those strange, delicate tensions that the Gospel is full of.In v1-10, Judas went to the temple and the temple leaders because his heart was burdened by what he'd done. What response did he meet there? What does that tell us about what had happened to the temple system of that time? How does that contrast with Jesus' ministry and what warnings do we discern when it comes to our own framework for the practice of our faith?Through the rest of the section we'll cover we read about the trial before Pilate. Pilate had political aspirations and clearly wanted to protect those, but he also had difficulty with the apparent innocence of Jesus. The crowd and their leaders wanted blood and Pilate wanted to avoid a riot which could further tarnish his reputation as a competent leader for Rome. He offers a trade – he'll let one prisoner go as a gesture of good-will for the Passover – the crowd chooses guilty Barabbas and innocent Jesus takes his place. Matthew is pretty heavy handed with the telling of this – it's obvious what he wants us to see. What do you see? What is this a picture of the cross revealing about God's heart and the Gospel?When the soldiers mock Jesus, they dress him up like a clown king…a parody of what a ruler should look like. They fashion a crown out of thorny brambles to put on his head. The Creation story comes to mind, and the curse pronounced because of sin:Gen 3:17…”cursed is the fertile land because of you; in pain you will eat from it every day of your life.Considering that curse, what does Jesus being crowned with thorns mean to you? What can it be picturing about what the cross of Christ is providing for us?As I said – it's a heavy and painful section of Scripture to read – but beautiful beyond comprehension as well. Hope to see you Sunday.Click here for a pdf of the teaching slideshow.

23:1 And the whole multitude of them arose, and led him unto Pilate. 23:2 And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King. 23:3 And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it. 23:4 Then said Pilate to the chief priests and to the people, I find no fault in this man. 23:5 And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. 23:6 When Pilate heard of Galilee, he asked whether the man were a Galilaean. 23:7 And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time. 23:8 And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him. 23:9 Then he questioned with him in many words; but he answered him nothing. 23:10 And the chief priests and scribes stood and vehemently accused him. 23:11 And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. 23:12 And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves. 23:13 And Pilate, when he had called together the chief priests and the rulers and the people, 23:14 Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: 23:15 No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him. 23:16 I will therefore chastise him, and release him. 23:17 (For of necessity he must release one unto them at the feast.) 23:18 And they cried out all at once, saying, Away with this man, and release unto us Barabbas: 23:19 (Who for a certain sedition made in the city, and for murder, was cast into prison.) 23:20 Pilate therefore, willing to release Jesus, spake again to them. 23:21 But they cried, saying, Crucify him, crucify him. 23:22 And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go. 23:23 And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed. 23:24 And Pilate gave sentence that it should be as they required. 23:25 And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.

Fr. Matthias Shehad explores the biblical account of Barabbas's release in place of Jesus during His trial before Pontius Pilate, highlighting the political and social dynamics involved. He examines the meaning behind Barabbas's name, Pilate's wavering judgment, and the crowd's role influenced by envy and mob mentality. Fr. Matthias then discusses the details surrounding Jesus's crucifixion, connecting the events to Old Testament prophecies, including the crown of thorns, division of garments, and the mocking by soldiers and religious leaders. He reflects on the significance of Simon of Cyrene carrying the cross and Jesus's message to the grieving women, urging repentance. Fr. Matthias also shares insights on the two thieves crucified alongside Jesus, focusing on the faith of the repentant thief who was promised paradise. The talk concludes with Jesus entrusting His mother to John and the theological implications of Jesus's power and sacrifice. #GoodFriday #JesusCrucifixion #BarabbasRelease #HolyWeek #BiblicalProphecy #StPaulHouston #Coptic #FrMatthias Subscribe to us on YouTube https://youtube.com/stpaulhouston Like us on Facebook https://facebook.com/saintpaulhouston Follow us on SoundCloud https://soundcloud.com/stpaulhouston Follow us on Instagram https://instagram.com/stpaulhouston Visit our website for schedules and to join the mailing list https://stpaulhouston.org

The sermon explores the theological significance of Barabbas being released while Jesus is condemned, illustrating the doctrine of penal substitutionary atonement. By contrasting the guilty rebel with the innocent Savior, the text highlights how Christ willingly bore the guilt and wrath deserved by sinners. Drawing on Old Testament prophecies and New Testament teachings, the message emphasizes that God satisfied His justice through this divine exchange. This act demonstrates profound love, offering believers pardon and righteousness in place of their own condemnation. Ultimately, the narrative reveals that Jesus became the criminal so that guilty sinners might be declared spotless sons.

The sermon explores the theological significance of Barabbas being released while Jesus is condemned, illustrating the doctrine of penal substitutionary atonement. By contrasting the guilty rebel with the innocent Savior, the text highlights how Christ willingly bore the guilt and wrath deserved by sinners. Drawing on Old Testament prophecies and New Testament teachings, the message emphasizes that God satisfied His justice through this divine exchange. This act demonstrates profound love, offering believers pardon and righteousness in place of their own condemnation. Ultimately, the narrative reveals that Jesus became the criminal so that guilty sinners might be declared spotless sons.

Jesus trading places with us is not just a metaphor. It is the heart of the gospel. In Mark 15, Barabbas, a guilty criminal, walked free while Jesus, the sinless Son of God, took his place on the cross. That cross was already prepared for Barabbas, and Jesus stepped in to take it. This was not an accident or a tragedy that spun out of control. It was an intentional, voluntary, and complete act of love planned before the world was created. Jesus was the only one in all of human history who lived a sinless life, which made Him the only one worthy to trade places with us. He held nothing back, taking our sin, our shame, and our punishment fully upon Himself so that we could go free.

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 The writing is on the wall, so pick your side: Good VS evil. Zionism or freedom. War or peace. Life or death. Jesus Christ or satanic rebellion. Michael Hichborn the President of the LePanto Institute returns to SGTReport to discuss the usurpation of the Vatican and Christianity in general, the Russian Orthodox church, the Bolshevik revolution and much more. Thank you for tuning in friends. Wanna LIVE longer? Get heavy metals, graphene & nanotech OUT of your body w/ MasterPeace: https://masterpeacebyhcs.com/sgt Catch up w. Michael HERE: https://www.lepantoin.org/wp/tag/marxists/

 John 18:11-40We read John 18 closely, tracing how the Gospel portrays Jesus as calm and purposeful during arrest, interrogation, and the first steps toward crucifixion. We test translations and historical context to see how small word choices shape big theological claims about truth, power, and an inward kingdom.• Rereading the garden arrest and the meaning of “I am he”• Debating why the arresting party falls to the ground and what that signals about control• Unpacking first-century naming conventions behind “Jesus of Nazareth”• Asking why John names Malchus and what that suggests about sources and memory• Clarifying Simon, Peter, disciple, and key Greek terms tied to learning and identity• Examining the Annas and Caiaphas exchange as an example of coercive authority• Discussing Ioudaios and how translation choices can fuel anti-Semitic misreadings• Following Peter's denials and the narrative weight of the cockcrow• Exploring Pilate, Roman power, “What is truth,” and basileia as realm or inward state• Rethinking Barabbas as an insurrectionist rather than a mere robberThe quote in our introduction is from Chapter IV of Penn's No Cross, No  Crown.A complete list of our podcasts,  organized into topics, is available on our website.We will be publishing video interviews with Conservative Friends on YouTube.  See our YouTube channel.  The first interview is with Susan Smith. To learn more about Ohio Yearly Meeting (Conservative) of the Religious Society of Friends (Quakers), please visit  ohioyearlymeeting.org. Those interested in exploring the distinctives of Conservative Friends waiting worship should consider checking out our many Zoom Online Worship opportunities during the week here. All are welcome! We also have several Zoom study groups.  Check out the Online Study and Discussion Groups on our website.   Advices read in these podcasts can be found on page 29 in our Book Of Discipline.We welcome feedback on this and any of our other podcast episodes.   Contact us through our website.

Series: N/AService: Sunday Morning WorshipType: SermonSpeaker: Mike Brenneman

Join Fr. Peter B, C.Ss.R., in this thought-provoking episode of the Who's Who in the Bible series as he explores the complex figure of Barabbas. Often remembered only as the man chosen over Jesus, Barabbas represents a life shaped by violent choices and the crowd's fateful decision.Through this reflective journey, Fr. Peter challenges us to examine our own lives: Are we living with intentionality, or are we swept away by negative crowds? By analyzing the theological significance of Christ taking the place of a sinner, this episode serves as a powerful call to embrace love, dignity, and a non-violent path. Don't miss this invitation to deepen your spiritual growth—watch the full series to transform your walk with Christ today!

IntroductionThroughout church history, God's people have struggled with a persistent temptation: looking to the visible means of grace rather than the invisible power behind those means. We can think that the effectiveness of the gospel depends upon the piety of the minister. Certainly, a minister needs to have a piety that rests in the Lord. The minister needs to believe the gospel message. However, we also need to see that the human vessels are the means that God uses to build his church. We are called to be faithful to our God, but it is our God who nourishes and builds his church through his ordinary means. The Human Tendency to Look to MenWhen the lame man was healed at the Beautiful Gate, the man and the crowds did not immediately recognize the source of his healing. Instead, the man clung to Peter and John, looking to these apostles as the source of life and power. This response reveals a fundamental human pattern: we naturally gravitate toward the visible and tangible. We think that human piety makes God powerful. Rather, it is God's power that cultivates human piety. Peter immediately corrects this misunderstanding, asking why they stare at him and John as if the healing came through their own godliness or power. Peter knows that it is not in his power, but in the Lord Jesus Christ. The crowds had witnessed a miracle and immediately assumed that the men performing it must possess extraordinary holiness. The signs do not testify to the man's piety, but to the man's credibility. The apostles make explicit that they did not heal the man. Their ability to heal is only because Christ has been raised from the dead, and they are sent as his witnesses. We see this same thing with Moses at the exodus. The sign testifies to his authority rather than his personal piety. This tendency to trust in the man persists in our own day whenever we find ourselves drawn to charismatic personalities or assuming that a minister's effectiveness correlates with his personal piety.Peter's rebuke reminds us that true faith looks past the clay vessel to the treasure within, recognizing that the power belongs to God alone. The minister is merely a conduit, not the source. The minister merely preaches the gospel and is not the author of life himself.The Promised Messiah RevealedPeter redirects the crowd's attention from the apostles to the "Author of Life.” He reminds the crowd that it is Jesus Christ, whom they had denied and sent to death. This title, servant, is drawn from Isaiah's Suffering Servant songs. Peter identifies Christ as the one who not only creates life but restores it. Christ is the suffering servant who overcomes the consequences of the fall and brings humanity from death to life. Peter boldly declares that Jesus Christ is the Messiah, whom Israel rejected because He did not fit their theological system. Peter's point is that Jesus Christ is the very one foretold by the prophets. His mission is to suffer before entering His glory.The tragedy of Israel's rejection becomes clear when we understand what they rejected: not merely a teacher or miracle-worker, but the Author of Life Himself. They chose Barabbas, a revolutionary and murderer. They chose the very man who did what they accused Christ of doing. They preferred a Messiah who fit their expectations, one who is a political liberator, and denied the Suffering Servant who would bear his people's sins. Peter's point is that the Messiah's suffering was not an unfortunate detour but the very fulfillment of God's eternal purpose. The resurrection confirms that Jesus of Nazareth is indeed the prophet greater than Moses whom God promised to raise up. The Gospel InvitationWe would expect Peter to dismiss the crowd and tell them to go home. They are not worthy of the Messiah's work. Peter exposed the crowd's sin and ignorance. Despite their failure, Peter extends a remarkable invitation: repent and turn to Christ for the forgiveness of sins. This call to repentance is not a demand for perfected righteousness but a call to submit to the Messiah for life. We see the Messiah as the sole sacrifice for sins. The Messiah is the life-giving power that transforms our mindset and orientation to turn to God rather than away from him, as we are naturally inclined to do without the Holy Spirit. Peter knows the grace of restoration personally. Remember that this is the same Peter who denied Christ three times, who was questioned by the risen Lord on the shores of Galilee, and who was restored despite his failure. Yes, and it was an awkward conversation. However, Christ is reassuring Peter that His grace is sufficient. Peter knows firsthand that the gospel invitation is extended not to the worthy but to the weary. Peter knows that he failed, but he proceeds in the confidence that the Lord upholds him until the end. Peter knows his need for a redeemer. The beauty of this invitation lies in its promise: sins wiped out, times of refreshment from the Lord, and the sending of the Christ who has been appointed for Israel. Peter emphasizes that this promise extends to all whom God calls, far beyond the immediate audience. The prophet, like Moses, continues to speak, and those who heed him find life. Peter gives a warning: those who refuse this prophet will be cut off from the people. Peter also gives the assurance that those who turn to Christ in faith and repentance find their sins forgiven and their hearts renewed. The gospel is not a call to admire the apostles or aspire to their spiritual achievements, but a call to find life in Christ alone.ConclusionThe apostles do not seek the people's worship. No, the apostles point us to the One who is worthy of worship. Christ, the Author of Life. Yes, the second person of the Trinity has done the Father's work. The Father and the Son send out the Spirit to equip and empower God's people to stand firm in the storms of this age. The one God who has been faithful to his people confirms the prophetic promise in Christ. Our best spiritual achievements only manifest themselves in the power of our Lord's redemptive mercy. We are called to find our identity not in our own significance but in our Redeemer. We live under His authority rather than measuring ourselves against human standards. When we are tempted to trust in what our eyes see, we are called to walk by the eyes of faith. We are tempted to trust in the eloquence of the preacher, our Christian growth, our performance, but the call is to bow the knee in service to the One and only Triune God who calls us into his presence. The power that healed the lame man, that raised Christ from the dead, and that continues to work in His people today is the same power that calls us to bow the knee to Jesus Christ. Let us find our contentment in Him alone.

In Mark 15:6-15, Barabbas stands as one of the most unexpected figures in the story of Jesus' crucifixion. Though guilty and condemned, he was set free while Jesus, the innocent one, was led to the cross. This message explores the biblical theme of substitutionary atonement and the grace of God displayed throughout Scripture. Barabbas received what he did not deserve because someone else took his place. The same is true for us. Listen in as we consider what Barabbas teaches us about sin, grace, and the sacrifice of Christ.

When Pontius Pilate asked 'What is truth?' he was standing face-to-face with Truth Himself, Jesus Christ. The events leading to Jesus' crucifixion reveal profound truths about sacrifice and redemption. Throughout the Old Testament, animal sacrifices could only temporarily cover sin, but they all pointed to Jesus, the perfect Lamb of God. When Pilate declared he found no guilt in Jesus, he unknowingly fulfilled the role of examining the Passover lamb for defects. The choice between Jesus and Barabbas illustrates the gospel perfectly - the innocent One took the place of the guilty. Jesus' blood doesn't just cover our sin like Old Testament sacrifices; it completely washes it away, offering us true freedom from guilt and shame.

Episode: The Turning Point — Left or Right? Every single one of us will eventually reach a critical crossroads in our lives. It’s a moment designed by God where your life can completely change direction. When you hit that turning point, you face a defining choice: do you turn to the right and follow God's truth, or do you turn to the left toward your own destruction? In this episode of Hardcore Christianity, Brother Mike celebrates his silver anniversary on the radio by diving deep into the ultimate crossroads of human history. From the ancient prayers of Israel to the modern conspiracies surrounding public figures like Charlie Kirk, this study exposes what happens when individuals and entire nations make the wrong turn. Brother Mike breaks down major biblical and historical turning points, revealing the heavy cost of a wrong choice and the beautiful restoration waiting for those who choose right: The Ultimate Rejection: Discover how the Jewish nation prayed for 400 years for the Messiah, only to reach their turning point in Matthew 27 and choose Barabbas instead, invoking a generational curse that echoed through centuries of hardship. The Jealousy of Cain: Unpack Genesis 4, where Cain faced the rejection of his offering and, instead of repenting, turned left into murderous jealousy and took the life of his brother Abel. The Pride of Lucifer: Examine the catastrophic fall of the anointed cherub in Isaiah 14. Blessed with gifts off the charts, Lucifer allowed "me, myself, and I" to take over, making a fatal wrong turn that seals his ultimate judgment in the lake of fire. The Promise of Restoration: Look ahead to the glorious future outlined in Revelation 20. Learn how born-again Christians will rule under the authority of Christ, how Israel will be saved in the final war, and how King David will serve as the earthly king in a restored kingdom. Have you already reached your turning point? Are you standing at one right now? You don't have to navigate this critical decision alone. Reclaim your path, choose the right direction, and find true deliverance. Connect with the Ministry: If you need prayer, spiritual guidance, or professional biblical counseling, reach out today. All ministry services are completely free of charge. Phone: 602-636-5800 Email: mike@hardcorechristianity.com Weekly Schedule: * Live Services: Thursday & Friday nights at 7:00 PM (Arizona Deliverance Center) Ladies Night: Tuesdays at 6:30 PM Worship Service: Saturdays at 4:30 PM Healing Service: Last Friday of every month at 7:00 PM Free Zoom Services: Wednesdays, Saturdays, and Sunday evenings (Email for access) H.C.C. is a non-denominational, non-profit 501(c)(3) corporation specializing in counseling, healing, teaching, ministering in the Spirit and deliverance. It is based on Matthew, Mark, Luke & John and patterns its practice after the Book of Acts. It’s board members include one licensed Assembly of God pastor and one former Arizona prison chaplain. The ministry also operates the House of Healing and the Charity Counselor’s Association in central Phoenix. The Biblical theme of the ministry is Acts 10:38: "God anointed Jesus of Nazareth with the Holy Ghost & power. He went about doing good and healing all that were oppressed of the devil." One of the main services provided by the ministry is to provide free counseling services to the poor. https://hardcorechristianity.com/Support the show: https://hardcorechristianity.com/donations/See omnystudio.com/listener for privacy information.

This sermon examines Jesus' trial before Pontius Pilate in Matthew 27, highlighting the tragic irony of religious leaders who sought ritual purity while plotting the death of the innocent Son of God. The message explores Pilate's historical background, his strained relationship with the Jewish people, and his repeated attempts to avoid condemning Jesus despite recognizing His innocence. Through the contrast between Jesus and Barabbas, the sermon presents a powerful picture of the Gospel: the guilty go free while the innocent is condemned. Barabbas represents sinful humanity, and Jesus willingly takes the punishment that others deserve. The crowd's choice of Barabbas and the religious leaders' declaration, “We have no king but Caesar,” reveal how people often reject God's truth in favor of their own desires, comfort, or power. Pilate's failure to act on what he knew was right serves as a warning that there is no neutrality regarding Jesus—everyone must decide what they will do with Him. Ultimately, the sermon emphasizes that Jesus remained sovereign throughout His suffering, willingly embracing the cross as God's plan of redemption so that sinners could be forgiven and receive salvation through Him alone.

This sermon explores the trial of Jesus before Pontius Pilate and the contrasting responses of Pilate and Barabbas. It explains the historical background of Pilate, a Roman governor with a strained relationship with the Jewish people, and outlines the multiple phases of Jesus' trial before Jewish and Roman authorities. Although Pilate repeatedly recognized Jesus' innocence and even received a warning from his wife, he ultimately chose political convenience over truth and handed Jesus over for crucifixion. The message highlights Pilate as an example of someone who knew about Jesus but failed to commit to Him, emphasizing that knowledge alone is not enough—each person must decide whether Jesus is truly Lord. The sermon also focuses on Barabbas, a guilty criminal who was released while Jesus took his place, illustrating the Christian doctrine of grace and substitutionary atonement. Just as Barabbas was freed because Jesus was condemned, humanity receives undeserved forgiveness and salvation because Christ bore the punishment for sin. The central theme is that Pilate missed recognizing and following Jesus despite knowing the truth, while Barabbas unknowingly became the first recipient of the grace made possible through Christ's sacrifice, demonstrating God's love and redemption for all people.

In the Name of the Messiah Acts 3 by William Klock So what happens after Pentecost?  In the church's calendar we spend the first half of the year walking through the life of Jesus—maybe we think of that as the “gospel story”—and that closes with Pentecost.  And in the second half of the year we focus on the life of the church as it lives out Pentecost.  But the way the lectionary does that tends to present the life of the church in the abstract.  That's not necessarily bad.  But the book of Acts gives us an opportunity to see it in real life, in history.  And Acts is important because it makes sure we understand that the life of the church isn't some application of abstract theological principles.  Acts shows us the life of the church as very much the continuation of the story of Jesus, of that gospel narrative.  It doesn't end with the Ascension.  It doesn't end with Pentecost.  Pentecost simply begins a new chapter.  As Luke said at the beginning, in the gospel he wrote he laid out what Jesus began to do and to teach.  In Acts we see Jesus continuing to do and to teach, but now it's through his church, through his people. So last week we saw this amazing move of the Spirit.  That's how I think we mostly think of it: a move of the Spirit.  But if we've been following the story through Easter and the ascension it ought to be clear that Pentecost is, first and foremost, a move of Jesus the Messiah.  Having taken his heavenly throne to reign as king until he has put all his enemies under his feet, Jesus has sent the Spirit to enact, to make real the truth of his reign through the church.  The spirit enables the apostles, the rest of the disciples, enables us to put off the old, lie-based, rebellious way of being human and to put on the new humanity brought by Jesus' resurrection from the dead.  The Spirit makes us the working model of God's new creation in the midst of the old.  The Spirit, living within us, make us God's new temple: full of his presence, his wisdom, his gospel.  And as we fulfil his original command to are fruitful and multiply, we grow and spread that temple until God's glory fills the earth. So Pentecost doesn't stand alone.  It's not just a stage in our personal spiritual growth.  It's not even for our own benefit.  It's to carry the reign of Jesus as Lord to the world.  So, again, what happens after Pentecost?  Look at Acts, Chapter 3. [Page 1082 in the pew Bibles.]  Luke tells us, “Peter and John were going up to the temple at three o'clock in the afternoon, the time for prayer.” I think it's worth a pause there.  Peter and John and the rest of the church had become the new temple.  The very thing that was missing from old, bricks-and-mortar temple, the presence of God, had come to dwell in them.  But they still went to the old bricks-and-mortar temple.  It highlights the fact that they didn't think of Jesus, the Spirit, the new covenant, being the new Israel as being some kind of new religion.  This new thing was simply how to be a faithful Jew in light of God's promises to Israel being fulfilled in Jesus.  And so these first Christians continued to observe torah, they worshipped with their fellow Jews in the synagogues, and they went with their fellow Jews to pray in the temple.  They didn't leave Judaism for something called Christianity.  But here's the thing: You and I don't do any of those things.  We don't live according to torah, we're not circumcised, we don't observe the Jewish feasts, we don't go the temple—we can't, because God judged and destroyed it long ago—but we are part of that same family of Jesus people, that same new Israel, that same church.  Because the new Israel isn't about torah, or circumcision, or diet, or Sabbath, or biological descent from Abraham.  It's about faith in, allegiance to Jesus, Israel's Messiah, and his kingdom, and the law of love written in our hearts by his Spirit.  What marks us out is our baptism into Jesus and the law of the Spirit that overflows from within us. Now, Luke goes on: “There was a man being carried in who had been lame from his mother's womb.  People used to bring him every day to the temple gate called “Beautiful”, so that he could ask for alms from those entering the temple.  When he saw Peter and John going into the temple, he asked them to give him some money. So every day, probably for many years, this man's friends would carry him to the gate of the main temple court and leave him there to beg.  He was a fixture of the temple.  Few people probably “knew” him, but everyone was familiar with him.  Peter and John weren't from Jerusalem, but they'd probably seen the man when they visited the temple.  Maybe they'd given him money before.  But this time they have no money.  They'd left their jobs as fisherman in Galilee.  The church in Jerusalem has been surviving by living as family, pooling their resources.  Luke goes on: “Peter, with John, looked hard at him.  ‘Look at us,' he said.  The man stared at them, expecting to get something from them.  ‘I haven't got any silver or gold,' Peter said, ‘but I'll give you what I have got.  In the name of the Messiah, Jesus of Nazareth, get up and walk!'  He grabbed the man by his right hand and lifted him up.  At once his feet and ankles became strong, and he leaped to his feet and began to walk.  He went in with them into the temple, walking and jumping up and down and praising God.  All the people saw him walking and praising God, and they recognised him as the man who had been sitting begging for alms by the Beautiful Gate of the temple.  They were filled with amazement and astonishment at what had happened to him.” He got more than he bargained for and what Peter and John give this man is right in keeping with what we read at the end of Chapter 2.  Money had ceased to have any importance for the disciples.  Something far better had come along.  Money is one of those things you need to get along in the old age where things are scarce and people are greedy.  The kingdom of God is about his new creation generosity and abundance.  This is why they lived like a family and shared what God gave with each other.  It was a practical way to live out new creation in way that confronted the scarcity and greed of the old age.  They knew there was something more important, a new power, a new kind of life—something far more important than silver and gold and so they gave it to this man.  The man didn't even ask to be healed.  He'd probably given up on that idea years and years ago.  But Peter gave this man new creation in the name of Jesus. Maybe this is why Peter insisted that the man look at them.  Picture Peter looking hard into the lame man's eyes and the lame man staring back.  Maybe Peter had seen Jesus do that: looking intently into the eyes of hurting people, seeing desperation, seeing hopelessness in some and faith in others.  Making a connection.  Sharing the compassion of God for the victims of the corrupt principalities and powers of the present age.  It seems like Peter saw something there.  Maybe hope.  Maybe faith.  Maybe the man knew who Peter was.  Maybe he'd heard about what happened at Pentecost.  Peter saw something.  And he didn't just tell the man to get up and walk.  That's what Jesus would have done and Peter wasn't Jesus.  Peter had no power of his own to do anything.  Instead, Peter made it clear where the power lies: “In the name of the Messiah, Jesus of Nazareth, get up and walk.” The name is as good as the person.  Peter and John were acting as Jesus' representatives and in that capacity—so long as they were faithful to Jesus' will, his desire, his agenda, his rule and kingdom—they could act with power and authority and faith on his behalf—in his name.  And so can we.  Sometimes we forget that.  On the one hand, we pray and we add something like “through Jesus our Lord” or “in the name of Jesus” at the end of our prayers without even thinking about what it means or, on the other hand, we use Jesus' name as if it were a talisman to give our prayers legitimacy or as if just mentioning the name of Jesus will bring our will into reality.  I once prayed and when I was done, a guy came up to me afterward and said, “You didn't say ‘in Jesus' name' so your prayer won't come true.”  No.  Brothers and Sisters, saying a prayer isn't like making a wish and adding Jesus' name doesn't validate our prayers.  Whether we mention him or not, every true Christian prayer is offered to the Father through the mediation of Jesus the son.  It is through him that we have access to God.  And God answers our prayer not because we add a name, but because our whole prayer is a cry for his new creation to become reality, for it to be on earth as it is heaven.  Too often our prayers are veiled appeals to our old idols, appeals to the principalities and powers, appeals still subject to the fears and anxieties of the present evil age, outgrowths of the flesh rather than the Spirit.  And to those prayers, God answers “No”.  Brothers and Sisters, to pray in Jesus' name is to submit ourselves to the goodness and faithfulness of God; it is to pray with faithfulness and single-hearted loyalty to him as Lord, and to ask not for our will to be done, but his; to ask not for the fulfilment of our vision of the good, but his; to ask not for our kingdom to be made real, but his kingdom.  It is to understand that heaven is the storehouse of the goodness of God's kingdom, like the turkey in the refrigerator and the presents stored up under Mom and Dad's bed, all to be brought out when Christmas comes.  God's kingdom will come in all its fulness when the church, when we have made God's gospel known throughout the earth and when the knowledge of his glory covers creation as the sea.  Prayer is to ask God to give us glimpse of that final day when the presents are under the tree, ready to be opened, and the turkey is on the table and the great feast is ready.  Prayer is, to quote Karl Barth, “the beginning of an uprising against the disorder the world.”  It is to ask in hope for God's justice, God's righteousness, God's goodness, God's faithfulness, God's future to be known—even if only in a small way—right here and right now. And that's what Peter did.  And suddenly the man was jumping and dancing his way into the temple full of heaven on earth.  And everyone noticed.  Verse 11: “All the people ran together in astonishment towards Peter and John and the man was clinging to them.  They were in the part of the temple known as ‘Solomon's Porch'.  Peter saw them all and began to speak. ‘Men of Israel,' he said, ‘why are you amazed at this?  Why are you staring at us as though it was our own power or piety that made this man walk?  “The God of Abraham, the God of Isaac, the God of Jacob—the God of our fathers”—he has glorified his servant Jesus, the one you handed over and denied in the presence of Pilate, although he had decided to let him go.'” Let's pause there.  When Peter says “the God of Abraham, the God of Isaac, the God of Jacob—the God of our fathers” he's taking a line from Exodus 3.  This is how the God of Israel introduced himself to Moses at the burning bush before sending him back to Egypt to demand that Pharoah let the Israelites go.  Jesus had just done this in his dispute with the Sadducees and now Peter does the same and his point is to highlight that just as with Moses and the Exodus from Egypt, the God of Israel is at work here and not just as work, but at work to bring his promises to Israel to pass.  Peter's announcing that it's happening again.  In Jesus and the Spirit; in Good Friday and Easter and Ascension and Pentecost, the God of Israel was acting once again to deliver his people from bondage, to lead them in a new exodus, to renew his covenant. We'll see this throughout Acts.  Confronted by Jesus and his mighty deeds, those early believers would go back to Exodus.  That was when God fulfilled his promises to deliver his people.  That was when they sacrificed the Passover lambs.  That was when he led them through the sea and gave them his law.  That was when he led them into the promised land and gave them an inheritance.  And when those first Christians saw Jesus and the Spirit at work it was like Moses at the burning bush seeing something amazing that he couldn't explain, and with that scene in mind, we ought to be expecting that God is still keeping his promises and is doing something extraordinary again. Peter goes on: “You denied the holy one, the just one, and requested instead to have a murderer given to you; and so you killed the Prince of Life.  But God raised him from the dead, and we are witnesses to the fact.  And it is his name, working through faith in his name, that has given strength to this man, whom you see and know.  It is faith which comes through him that has given him this new complete wholeness in front of all of you.” So Peter starts explaining Jesus by pulling images from the Jewish scriptures.  We might miss it because we don't know the Bible as well as we should; the people there that day definitely would not have.  First, Peter calls Jesus the servant of God.  Second, he stresses the innocence of Jesus.  He wasn't deserving of death, but the people of Jerusalem handed him over to Pilate.  Even Pilate, Peter says, knew Jesus was innocent.  But they demanded Pilate release Barabbas and that Jesus be crucified.  These images together draw on Isaiah's prophecy, especially Isaiah 53, the passage about the suffering servant, an innocent, who would one day, go to the slaughter like a lamb for the sins of the people.  When Peter calls him the holy one, this too brings up images of the suffering servant and of the spotless lamb.  If the people want to understand what's happened to the lame man, how he's been healed, Peter is saying that they need to think about the Exodus and they need to be thinking about Isaiah's suffering servant and understand that Jesus is standing at the centre of both of these images from Israel's story and God's promises. And this is why he calls Jesus the “Prince of Life”.  The archegos, not just prince, but also the author, the origin, the source of life.  Jesus is the sovereign one, the Lord, who brings life.  It fits with John's image of the word, who was in the beginning and through whom, as God spoke him out, was the source of everything.  Through him all things were created and now, through the word, God speaks life into the world again.  He came into the midst of corruption and sickness and death and has brought life.  And wherever he goes be brings life and in that life he announces his lordship, his sovereignty, his kingdom.  Wherever he brings life he announces his victory over sin and death, over the present evil age.  Wherever he brings life, he announces the hope of God's promises fulfilled and a world set to rights: no more death, no more sorrow, no more tears.  Ironically, his own people rejected and killed him, but God raised him from the dead to prove that Jesus is the life of the world and because of that we know, we have confidence that his life will continue to go out into the world. Peter does here what he did at Pentecost.  God did something mighty and amazing, and Peter—steeped in scripture and full of the Spirit—explains what's going on in light of the story of Israel and her God and, most importantly, showing how what's now happening is the fulfilment of what God had promised to his people.  That's the biggest thing here.  This is no faith healer, doing theatrics and putting the spotlight on himself.  Peter has absolutely no interest in that.  He makes it clear: this is all about Jesus.  The prophets had said that the world would be set to rights when the knowledge of the glory of God has covered it as the sea.  Not the knowledge of Peter.  Not the knowledge of celebrity apostles. The knowledge of the glory of God.  And so Peter's Spirit-filled purpose is to proclaim the glory of God—to make sure everyone knows not just that God is mighty and powerful, but that God is above all faithful to his promises and worthy of our trust, worthy of our allegiance, worthy of our faith.  And that's the next thing.  After announcing how this is healing is evidence of God's faithfulness, Peter issues a call to faith.  Look at verse 17: “Now, Brothers,” Peter continued, “I know that you acted in ignorance, just as your rulers did.  But this is how God has fulfilled what he promised through the mouth of all the prophets, that his Messiah would suffer.  So now repent, and turn back, so that your sins may be blotted out, so that times of refreshment may come from the presence of the Lord, and so that he will send you Jesus, the one he chose and appointed to be his Messiah.  He must be received in heaven, you see, until the time which God spoke about through the mouth of the holy prophets from ancient days, the time when God will restore all things.  Moses said, ‘The Lord your God will raise up for you a prophet like me, one from among your own brothers; whatever he says to you, you must pay attention to him.  And everyone who does not listen to that prophet will be cut off from the people.'  All the prophets who have spoken, from Samuel and his successors, spoke about these days too.  You are the children of the prophets, the children of the covenant which God established with your ancestors when he said to Abraham, ‘In your seed shall all the families of the earth be blessed.'  When God raised up his servant he sent him to you first, to bless you by turning each of you away from your wicked deeds.” Over and over Peter stresses that what the people are seeing is the fulfilment of God's promises going all the way back to Abraham: His promise to renew fallen Israel, his promise to reach out to the nations with this glory through this renewed people.  Peter points forward to this hope of creation set to rights that we see from this point on throughout Acts and the New Testament, said in various ways.  God will “sum up all things in the Messiah,” as we heard Paul say in Ephesians 1:10.  Through the Messiah he will “reconcile all things to himself, making peace by his blood, shed on the cross” (Colossians 1:20).  He will make “new heavens and new earth, in which justice will dwell” (Revelation 21:1).  He will overcome every power which destroys and corrupts his good creation, so that eventually God will be “all in all” (1 Corinthians 15:28).  The whole creation will be “set free from its slavery to decay, to share the liberty of the glory of God's children” (Romans 8:21).  Brothers and Sisters, it began at the cross and the empty tomb, the ascension was a sign it was all true, and Pentecost show us that we're not only a part of how these promises will be fulfilled, but we can watch as heaven invades earth with the glory of God.  We don't have to wait for some distant day to see God revealed.  We see his glory at work each day: in ourselves as his word and Spirt renew us and in the world as we live and proclaim the good news about Jesus and see faith born in others and their hearts and minds renewed by Jesus and the Spirit.  We see God's glory revealed as the weight of sin and guilt is lifted.  Notice that's part of Peter's message.  It's not just a call to repent.  It's also assurance of forgiveness.  God, through the blood of Jesus, was ready to forgive even the rejection, the hardness of heart, the rebellion of Israel when they crucified Jesus.  That's the whole point of all of this: God's great final restoration of all things is for us, for sinners, for rebels, for God-haters, right here and right now.  The gospel brings God's future into the present, because God longs to show his mercy and his grace to sinners.  As God longs for his good world that we've corrupted with our sin to be set to rights, even more he longs to set us to rights that we might once again be the stewards, the priests of his temple that he created us to be. God will, as Peter says echoing Isaiah 43:25, God will blot out the sins of those who repent.  And if his grace was big enough and Jesus' blood strong enough to blot out the sins of those who crucified him, and his Spirit powerful enough to renew their hearts and to fill them with love, Brothers and Sisters, the blood of Jesus and the renewing power of his Spirit is enough to bring God's new creation to us.  Repent and believe in the name of Jesus.  Be forgiven.  Be made whole.  Be made new.  Be refreshed.  Be God's future here and now.  Be made a witness to your family, to your friends, to everyone around you of the saving power of Jesus the Messiah. Let's pray: O God, the strength of all who put their trust in you: Mercifully accept our prayers; and because in our weakness we can do nothing good without you, give us the help of your grace, that in keeping your commandments we may please you both in will and deed; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.  Amen.

If you were writing a story about the Son of God, Mark chapter 15 is probably not the story you would write. Jesus is arrested, mocked, beaten, humiliated, and executed — and through almost all of it, He is completely silent. No protest. No retaliation. No escape. And He had every power to do all of those things. So why did Jesus choose surrender? That's the question we're sitting with today, and I think the answer changes everything about how we understand not just Easter, but every hard and unresolved season in our own lives. We walk through the full weight of what's happening in this chapter — the crowd that was shouting Hosanna just days earlier is now demanding Barabbas. Pilate, conflicted and cowardly, bends to the pressure. Jesus is crucified between two criminals, mocked by the very people He came to save. And darkness covers the land for three full hours. I want us to really sit with what the cross meant in Roman culture — this was the symbol of highest shame, of total defeat, of public humiliation. The word excruciating literally comes from the Latin word for crucifixion. And in the middle of all of that, at the very moment when Jesus cries out "My God, my God, why have you forsaken me?" — that is the moment theologians point to as when He took the sin of the entire world onto His shoulders and experienced, for the first and only time, separation from His Father. That cry? That is the most painful moment of all of it — not the nails, not the mockery, but the weight of sin creating distance from God. And then He says it is finished. And the temple curtain tears in two. Here's why that matters so much: that curtain separated the people from the presence of God. Only one priest, once a year, after elaborate ritual, could enter that space. When it tears — it tears because the barrier between us and God is gone. Forever. Through the breaking of Jesus's body, we now have full access to the presence of God. No more separation. No more curtain. This is not just a personal salvation transaction. This is a cosmic shift in how the world works. And it happened in what looked like the darkest, most defeated moment in history. So whatever unresolved, silent, confusing season you're in right now — I want you to know that Jesus has been there. He has gone before us in the silence, in the suffering, in the feeling of God's absence. And because He did, we never have to experience real separation from God again. What Does It Mean for Me? Can I trust God when circumstances feel unresolved? Can I trust God with the unknowns in my own story? What does surrender look like for me today? What does it look like to actually surrender at the foot of the cross, knowing that Jesus has taken my sin upon his shoulders? If I knew I was right with God — today, tomorrow, and the rest of my life — how would I feel? How would I act? What would I do? If I can't get there yet, what would that freedom even feel like — and what would it look like to move toward it? Want More? Read along: Mark 15 Old Testament prophecy fulfilled here: Isaiah 53:7 — written 600 years before Jesus's birth Psalm connection: Psalm 13:1 — "How long, Lord, will you forget me forever?" — an honest lament for hard seasons One-sentence prayer for the week: "God, help me trust that your silence is not the same thing as your absence." Book mentioned: Not What I Signed Up For by Nicole Unice — for anyone in an unexpected, disorienting, or suffering season. Includes a free video Bible study series. Find it at NicoleUnice.com Stay connected and access resources at NicoleUnice.com/realtalk Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Send us a message!We read Luke 23 straight through, sitting with Jesus' trial, crucifixion, and burial instead of saving it for one week a year. We also look at the “side characters” Luke includes and ask what their words and choices reveal about what they really think of Jesus. • why we tend to avoid the crucifixion and why we should not • Pilate's repeated finding of innocence and his eventual compromise • Herod's shallow curiosity and Jesus' silence under accusation • Barabbas released and the crowd's demand for crucifixion • Simon of Cyrene carrying the cross and what it models for discipleship • Jesus' prayer for forgiveness and the criminals' opposite responses • the repentant thief and Jesus' promise of paradise • darkness, the torn curtain, the centurion's confession, and the crowd's regret • Joseph of Arimathea's courage in burial and the women's faithful witness • the question we cannot dodge: what do we think about Jesus right now  At outloudbible.com, you can find free resources to help you study the Bible. And while you're there, send us a message to say hi, or start a conversation about having us at your church or event. If Outloud Bible has been a valuable part of your understanding of the Bible, please consider supporting the ministry by visiting outloudbible.com.Support the showCheck out outloudbible.com for helpful study resources, and to discover how to bring the public reading of God's word to your church, conference, retreat, or other event.

In this episode of the Divine Council Worldview podcast, Ronn & Mike delve into John 18, exploring the final hours of Jesus' life. They discuss the transition from the high priestly prayer in John 17 to the events leading to Jesus' arrest, the significance of Judas' betrayal, and the metaphorical meaning of the 'cup' that Jesus refers to. The conversation emphasizes Jesus' humanity and the emotional weight of his impending suffering, while also touching on theological interpretations of these events. They also delve into the themes of suffering, endurance, and the trials faced by Jesus and his disciples. It explores the significance of Jesus' suffering and how it relates to the suffering of believers. The discussion also covers the trials of Jesus, the role of Peter in denying Jesus, and the interactions between Jesus and Pontius Pilate, culminating in the choice of Barabbas over Jesus. Finally, they emphasize the deeper meanings behind these events and their implications for faith and loyalty.

JOHN 18:28-40 - JESUS'S KINGDOM - BRIAN SUMNER - 2025JOHN 18:28-40 "Then they led Jesus from Caiaphas to the Praetorium, and it was early morning. But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover. 29 Pilate then went out to them and said, “What accusation do you bring against this Man?”30 They answered and said to him, “If He were not an evildoer, we would not have delivered Him up to you.”31 Then Pilate said to them, “You take Him and judge Him according to your law.”Therefore the Jews said to him, “It is not lawful for us to put anyone to death,” 32 that the saying of Jesus might be fulfilled which He spoke, signifying by what death He would die.33 Then Pilate entered the Praetorium again, called Jesus, and said to Him, “Are You the King of the Jews?”34 Jesus answered him, “Are you speaking for yourself about this, or did others tell you this concerning Me?”35 Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered You to me. What have You done?”36 Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here.”37 Pilate therefore said to Him, “Are You a king then?”Jesus answered, “You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice.”38 Pilate said to Him, “What is truth?” And when he had said this, he went out again to the Jews, and said to them, “I find no fault in Him at all.Taking the Place of Barabbas39 “But you have a custom that I should release someone to you at the Passover. Do you therefore want me to release to you the King of the Jews?”40 Then they all cried again, saying, “Not this Man, but Barabbas!” Now Barabbas was a robber."To support this channel and partner with Brian in Ministryhttps://www.briansumner.net/support/For more on Brianhttp://www.briansumner.nethttps://www.instagram.com/BRIANSUMNER/https://www.facebook.com/BRIANSUMNEROFFICIALTo listen to Brians Podcast, click below.https://podcasts.apple.com/us/podcast...Purchase Brians Marriage book at https://www.amazon.com/Never-Fails-Da...Brian is a full time "Urban Missionary" both locally and internationally with a focus on MISSIONS - MARRIAGES - MINISTRY. Since coming to faith in 2004 doors continued opening locally and internationally to do more and more ministry with a focus on Evangelism, Outreach Missions, Marriage, Counsel, Schools, Festivals, Conferences and the like.  Everything about this ministry is made possible because of people personally partnering through the non profit. God Bless and thank you. †Support the showSUPPORT THE SHOW

On Good Friday, Jesus was brought before Pontius Pilate early in the morning, declared innocent, yet condemned to death after the crowd chose Barabbas over Him; He was mocked, beaten, and led to crucifixion at Golgotha, where He was nailed to the cross around 9 AM, prayed for forgiveness for His executioners, endured mocking, and showed compassion by promising salvation to a repentant criminal and entrusting His mother to His disciple John. From noon to 3 PM, darkness covered the land as Jesus bore the weight of sin, cried out to the Father, and ultimately declared "It is finished" before giving up His spirit. At His death, an earthquake occurred, the temple veil was torn, and even Roman soldiers recognized His innocence. His body was then taken down, confirmed dead, and placed in a tomb by Joseph of Arimathea before the Sabbath began, marking the completion of the events of that day. __________ John 18:28–37 NLT, Luke 23:6–12 NLT, Luke 23:13–19 NLT, Matthew 27:15–23 NLT, John 19:1–13 NLT, Matthew 27:24–25 NLT, John 19:13–16 NLT, Luke 23:26–29,31 NLT, John 19:17–22 NLT, Mark 15:23 NLT, Luke 23:34a NLT, John 19:19–22 NLT, John 19:23–24 NLT, Matthew 27:39–40 NLT, Mark 15:31 NLT, Luke 23:36–37,39 NLT, Luke 23:40–43 NLT, John 19:25–27 NLT, Mark 15:33 NLT, Matthew 27:46–47,49 NLT, John 19:28–29 NLT, John 19:30a NLT, Luke 23:46 NLT, John 19:30b NLT, Matthew 27:50–53 NLT, Matthew 27:54 NLT, Luke 23:47–48 NLT, John 19:31–33 NLT, John 19:34–37 NLT, Mark 15:42–47 NLT, Mark 15:46 NLT, Matthew 27:59–60 NLT, John 19:39–42 NLT, Mark 15:47 NLT, Luke 23:55–56 NLT __________ Partner with Us: https://churchforentrepreneurs.com/partner Connect with Us: https://churchforentrepreneurs.com Leave a Comment: https://churchforentrepreneurs.com/comments __________