Podcasts about both jews

In this episode, Pastor Nate continues the teaching series from the book of Ephesians at Christ Street Fellowship. In Chapter 2, the Holy Spirit teaches us an important truth: we were all dead in our trespasses, but are now made alive in Christ by the grace of God. Paul makes it clear that it is by grace we have been saved, and it is a gift from God so that no one can brag or boast. Chapter 2 also discusses the importance of being one in Christ. Both Jews and Gentiles are now citizens together in the kingdom of God. We are one family, one body, and one temple of the Spirit of God in Jesus Christ. 

Paul continues to preach the good news of Jesus from city to city, and the Jews continue to be jealous of the attention he is getting by preaching Jesus. Riots ensue, often because Jewish leaders conspire to work up crowds against the apostles. Both Jews and Greeks come to faith in Christ, and new churches are planted. Finally, Paul says goodbye to the Ephesian church elders, knowing he will never see them again. Our passage begins where we last left Paul and Luke, as they are travelling through Phillipi and preaching the good news.Acts 16:16 – 1:13 . Acts 17 – 5:09 . Acts 18 – 11:25 . Acts 19 – 15:42 . Acts 20 – 22:48 . Proverbs 13 – 28:33 .  :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by Bobby Brown, Katelyn Pridgen, Eric Williamson & the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

No one gets a pass. Not the flagrantly immoral and not the private idolater. This is Paul's argument so far: God judges each person—Jew or Gentile—according to his works. The standard for judging those works is God's righteousness, explicitly stated in his laws. Both Jews and Gentiles have failed to keep God's righteous standard.  What should we do when we hear a word like this? Paul already told us. Stop our mouths. Make no more excuses. Hear the oracles of God as his mercy to us. Conviction over sin is such a gift. If you feel conviction, rejoice! That is a sign of life in you. God is so kind to expose the ugly hypocrisy in our hearts so that we can repent of it and be free of it.  But next week we'll see that following this universally devastating revelation of God's wrath on all unrighteousness comes the glorious revelation of a righteousness APART from the law. Your works will never measure up to the righteous standard of God's law. But there is another way… the way of the gospel. It is the power of God for salvation from his just wrath, and it is the best news you could ever hear.

Al Fadi and brother Mel. start a new series on the origin of the name Mohammad.  1. Where is it in the Bible. 2. The earliest reference to Mehmet. 3.The use of the name on coins. 4. The seventh century chronicles. 5. Who is Mehmet in the Quran. The origin of the name Mehmet in Hebrew means" the desired one" (ps. 68:16, Pro. 12:12).  In Song of Salomon(16:5), it is referring to the Messiah; all together lovely.  Both Jews and Christian say that the name refers to the Messiah. Since the Messiah is Jewish it can not refer to Mohammad the Arabian prophet.See omnystudio.com/listener for privacy information.

Acts 16:16-38 – 1:13 . Acts 17 – 5:09 . Acts 18 – 11:25 . Acts 19 – 15:42 . Acts 20 – 22:48 . Proverbs 13 – 28:33 . Paul continues to preach the good news of Jesus from city to city, and the Jews continue to be jealous of the attention he is getting by preaching Jesus. Riots ensue, often because Jewish leaders conspire to work up crowds against the apostles. Both Jews and Greeks come to faith in Christ, and new churches are planted. Finally, Paul says goodbye to the Ephesian church elders, knowing he will never see them again. Our passage begins where we last left Paul and Luke, as they are travelling through Phillipi and preaching the good news. :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by Bobby Brown, Katelyn Pridgen, Eric Williamson & the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

Every person's future depends on God's sovereign grace, not man's will. It is possible to identify the elects but not the reprobates. The post Class in Romans: Vessels of Wrath, Vessels of Mercy, Both Jews and Gentiles appeared first on Two Journeys.

Every person's future depends on God's sovereign grace, not man's will. It is possible to identify the elects but not the reprobates. The post Class in Romans: Vessels of Wrath, Vessels of Mercy, Both Jews and Gentiles appeared first on Two Journeys.

Every person's future depends on God's sovereign grace, not man's will. It is possible to identify the elects but not the reprobates. The post Class in Romans: Vessels of Wrath, Vessels of Mercy, Both Jews and Gentiles appeared first on Two Journeys.

Every person's future depends on God's sovereign grace, not man's will. It is possible to identify the elects but not the reprobates. The post Class in Romans: Vessels of Wrath, Vessels of Mercy, Both Jews and Gentiles appeared first on Two Journeys.

On November 29, 2023 the Jerusalem Prayer breakfast team was invited to the Knesset to host a time of prayer for Israel. Both Jews and Christians spoke prayers to lift up the nation of Israel during this time of war with Hamas. We have taken the 3-hour prayer breakfast and broken it out into eight short audio segments, so we can collectively offer up 8 days of prayer during the 8 days of Hanukkah.To join in with us, please light a candle each evening and listen in to the prayer offered up. Please pray with us through the 8 days of Hanukkah! We will fight and win this war against darkness and evil through prayer! Join us as we light a candle each evening and pray to push back the darkness with the glorious light of the God of Israel! Closing out Hanukkah: Prayer from Knesset member, Natan Kahana Visit the 8 Days of Prayer During the 8 Days of Hanukkah page. Go to our Prayer Wall and POST A PRAYER! Pray as the Holy Spirit leads you! --- Support this podcast: https://podcasters.spotify.com/pod/show/bridge-connector/support

On November 29, 2023 the Jerusalem Prayer breakfast team was invited to the Knesset to host a time of prayer for Israel. Both Jews and Christians spoke prayers to lift up the nation of Israel during this time of war with Hamas. We have taken the 3-hour prayer breakfast and broken it out into eight short audio segments, so we can collectively offer up 8 days of prayer during the 8 days of Hanukkah. To join in with us, please light a candle each evening and listen in to the prayer offered up. Please pray with us through the 8 days of Hanukkah! We will fight and win this war against darkness and evil through prayer! Join us as we light a candle each evening and pray to push back the darkness with the glorious light of the God of Israel! Day 8: Prayer from the Nations Pt 3 Visit the 8 Days of Prayer During the 8 Days of Hanukkah page. Go to our Prayer Wall and POST A PRAYER! Prayer target for Day 8/Dec 14: Pray that God will change the hearts of evil Islamic terrorists of Hamas, Hezbollah and Islamic Jihad on Israel's borders, and the source of the evil from the Islamic regime in Iran, and pray for Palestinian Arabs will also have a change of heart, that they will no longer support terrorism, and that a new generation of leaders will be raised up who will put the well-being of the Palestinian people above hatred of Israel. --- Support this podcast: https://podcasters.spotify.com/pod/show/bridge-connector/support

On November 29, 2023 the Jerusalem Prayer breakfast team was invited to the Knesset to host a time of prayer for Israel. Both Jews and Christians spoke prayers to lift up the nation of Israel during this time of war with Hamas. We have taken the 3-hour prayer breakfast and broken it out into eight short audio segments, so we can collectively offer up 8 days of prayer during the 8 days of Hanukkah. To join in with us, please light a candle each evening and listen in to the prayer offered up. Please pray with us through the 8 days of Hanukkah! We will fight and win this war against darkness and evil through prayer! Join us as we light a candle each evening and pray to push back the darkness with the glorious light of the God of Israel! Day 7: Prayer from the Nations Pt 2 Visit the 8 Days of Prayer During the 8 Days of Hanukkah page. Go to our Prayer Wall and POST A PRAYER! Prayer Target for Day 7/Dec 13: Pray that millions of Christians around the world will lend their voices by signing the petition to free ALL the hostages, and encourage Israel to resist international pressure at this time in any way that will put Israel at greater risk. --- Support this podcast: https://podcasters.spotify.com/pod/show/bridge-connector/support

On November 29, 2023 the Jerusalem Prayer breakfast team was invited to the Knesset to host a time of prayer for Israel. Both Jews and Christians spoke prayers to lift up the nation of Israel during this time of war with Hamas. We have taken the 3-hour prayer breakfast and broken it out into eight short audio segments, so we can collectively offer up 8 days of prayer during the 8 days of Hanukkah. To join in with us, please light a candle each evening and listen in to the prayer offered up. Please pray with us through the 8 days of Hanukkah! We will fight and win this war against darkness and evil through prayer! Join us as we light a candle each evening and pray to push back the darkness with the glorious light of the God of Israel! Day 6: Prayer from the Nations, Pt 1 Visit the 8 Days of Prayer During the 8 Days of Hanukkah page. Go to our Prayer Wall and POST A PRAYER! Prayer Target for Day 6/Dec 12: Pray for the safety and success of the IDF, that collectively and individually they will have divine protection to defend Israel with the morals and courage that are needed. MORE MIRACLES ABBA! --- Support this podcast: https://podcasters.spotify.com/pod/show/bridge-connector/support

On November 29, 2023 the Jerusalem Prayer breakfast team was invited to the Knesset to host a time of prayer for Israel. Both Jews and Christians spoke prayers to lift up the nation of Israel during this time of war with Hamas. We have taken the 3-hour prayer breakfast and broken it out into eight short audio segments, so we can collectively offer up 8 days of prayer during the 8 days of Hanukkah. To join in with us, please light a candle each evening and listen in to the prayer offered up. Please pray with us through the 8 days of Hanukkah! We will fight and win this war against darkness and evil through prayer! Join us as we light a candle each evening and pray to push back the darkness with the glorious light of the God of Israel! Day 5: Prayer from Rabbi Chaim Eisen Visit the 8 Days of Prayer During the 8 Days of Hanukkah page. Go to our PrayerWall and POST A PRAYER! Day 5/Dec 11: Pray for the hundreds of thousands of Israelis who have been uprooted from their communities that have been destroyed and must be rebuilt, and those who have been evacuated from border areas because of the threat of war and terror literally in their back yard.  --- Support this podcast: https://podcasters.spotify.com/pod/show/bridge-connector/support

On November 29, 2023 the Jerusalem Prayer breakfast team was invited to the Knesset to host a time of prayer for Israel. Both Jews and Christians spoke prayers to lift up the nation of Israel during this time of war with Hamas. We have taken the 3-hour prayer breakfast and broken it out into eight short audio segments, so we can collectively offer up 8 days of prayer during the 8 days of Hanukkah. To join in with us, please light a candle each evening and listen in to the prayer offered up. Please pray with us through the 8 days of Hanukkah! We will fight and win this war against darkness and evil through prayer! Join us as we light a candle each evening and pray to push back the darkness with the glorious light of the God of Israel! Day 1: Prayer from IDF soldier from the Gaza, Chaim Malispen Visit the 8 Days of Prayer During the 8 Days of Hanukkah page. Go to our Prayer Wall and POST A PRAYER! Prayer Target for Day 1/Dec 7: Pray for ALL the hostages to be released and come home to their loved ones safely and right away. --- Support this podcast: https://podcasters.spotify.com/pod/show/bridge-connector/support

On November 29, 2023 the Jerusalem Prayer breakfast team was invited to the Knesset to host a time of prayer for Israel. Both Jews and Christians spoke prayers to lift up the nation of Israel during this time of war with Hamas. We have taken the 3-hour prayer breakfast and broken it out into eight short audio segments, so we can collectively offer up 8 days of prayer during the 8 days of Hanukkah. To join in with us, please light a candle each evening and listen in to the prayer offered up. Please pray with us through the 8 days of Hanukkah! We will fight and win this war against darkness and evil through prayer! Join us as we light a candle each evening and pray to push back the darkness with the glorious light of the God of Israel! Day 4: Prayer Song through Violinist Maestro Visit the 8 Days of Prayer During the 8 Days of Hanukkah page. Go to our Prayer Wall and POST A PRAYER! Tonight light 4 candles. Prayer target for Day 4/Dec 10: Pray for the full and speedy physical and emotional recovery of thousands of Israelis who were injured physically and scarred emotionally since October 7. --- Support this podcast: https://podcasters.spotify.com/pod/show/bridge-connector/support

On November 29, 2023 the Jerusalem Prayer breakfast team was invited to the Knesset to host a time of prayer for Israel. Both Jews and Christians spoke prayers to lift up the nation of Israel during this time of war with Hamas. We have taken the 3-hour prayer breakfast and broken it out into eight short audio segments, so we can collectively offer up 8 days of prayer during the 8 days of Hanukkah. To join in with us, please light a candle each evening and listen in to the prayer offered up. Please pray with us through the 8 days of Hanukkah! We will fight and win this war against darkness and evil through prayer! Join us as we light a candle each evening and pray to push back the darkness with the glorious light of the God of Israel! Day 2: Prayer from Joel Rosenberg Visit the 8 Days of Prayer During the 8 Days of Hanukkah page. Go to our Prayer Wall and POST A PRAYER! Prayer target for Day 2/Dec 8: Pray for the families of the hostages, that they continue to remain strong physically, emotionally and in their faith. --- Support this podcast: https://podcasters.spotify.com/pod/show/bridge-connector/support

On November 29, 2023 the Jerusalem Prayer breakfast team was invited to the Knesset to host a time of prayer for Israel. Both Jews and Christians spoke prayers to lift up the nation of Israel during this time of war with Hamas. We have taken the 3-hour prayer breakfast and broken it out into eight short audio segments, so we can collectively offer up 8 days of prayer during the 8 days of Hanukkah. To join in with us, please light a candle each evening and listen in to the prayer offered up. Please pray with us through the 8 days of Hanukkah! We will fight and win this war against darkness and evil through prayer! Join us as we light a candle each evening and pray to push back the darkness with the glorious light of the God of Israel! Day 3: Prayer from Yehuda Glick Visit the 8 Days of Prayer During the 8 Days of Hanukkah page. Go to our Prayer Wall and POST A PRAYER! Prayer target for Day 3/Dec 9: Pray for the families and loved ones of more than 1200 people who were massacred by Hamas terrorists on October 7, that they should find strength despite their loss, and derive comfort from the love and support of Christians and Jews around the world. --- Support this podcast: https://podcasters.spotify.com/pod/show/bridge-connector/support

Visit the 8 Days of Prayer During the 8 Days of Hanukkah page. (Dec 7-15) Go to our Prayer Wall and POST A PRAYER! On November 29, 2023 the Jerusalem Prayer breakfast team was invited to the Knesset to host a time of prayer for Israel. Both Jews and Christians spoke prayers to lift up the nation of Israel during this time of war with Hamas. We have taken the 3-hour prayer breakfast and broken it out into eight short audio segments, so we can collectively offer up 8 days of prayer during the 8 days of Hanukkah. To join in with us, please light a candle each evening and listen in to the prayer offered up. Please pray with us through the 8 days of Hanukkah! We will fight and win this war against darkness and evil through prayer! Join us as we light a candle each evening and pray to push back the darkness with the glorious light of the God of Israel! Here is the prayer lineup: Day 0: Thursday, Dec 7, Prayer from an IDF Soldier from Gaza, Chaim Malispen Day 1: Friday, Dec 8, Prayer from Joel Rosenberg Day 2: Saturday, Dec 9, Prayer from Rabbi Yehuda Glick Day 3: Sunday, Dec 10, Prayer song through Violinist Maestro Day 4: Monday, Dec 11, Prayer from Rabbi Chaim Eisen Day 5: Tuesday, Dec 12, Prayer from the Nations Pt 1 Day 6: Wednesday Dec 13, Prayer from the Nations Pt 2 Day 7: Thursday, Dec 14, Prayer from the Nations Pt 3 Day 8: Friday, Dec 15, Prayer from Knesset member Natan Kahana Visit the 8 Days of Prayer During the 8 Days of Hanukkah page. Go to our Prayer Wall and POST A PRAYER!

Our Outline for Today: "What advantage then hath the Jew? or what profit is there of circumcision?"So What About the Jews, Where Do They Stand Before Almighty God?Both Jews and Gentiles Are All Under SinBy the Law is the Knowledge of Sin, But the Righteousness of God is By Faith of Jesus Christ

Dave Brisbin 10.29.23 The Israel-Palestine war is kicking up a lot of questions. How did we get here? Why for four or five generations has there been an active volcano in Israel/Palestine that can erupt at any moment? Israelis, Palestinians, and the three Abrahamic religions—Judaism, Christianity, and Islam—all claim the land. Whose land is it? Who is the occupier? Can we make any sense by looking at history? Jews have continuously occupied what is now Israel/Palestine for at least 3,000 years. Arabs have occupied the same land for the last 1,400, side by side with Jews. For most of that time, the land was taken and controlled by a parade of foreign occupiers: Assyrians, Babylonians, Persians, Greeks, Romans, Byzantines, Arabs, Crusaders, Turks, and finally the British. There has never been a formal Palestinian state and no Jewish state since 63 BCE. Rome renamed their province of Judea, Syria Palestina, about 135 CE after the second Jewish-Roman war that finally purged most Jews from the land. The name stuck. But 100 years ago, at the end of WWI, Britain took control of the area and supported a declaration calling for a Jewish national home in Palestine, opening the door to Jewish migration and creating tension and conflict with the Arab population. Twenty years and another world war later, Britain withdrew its control of Palestine in 1948, and the newly-formed UN approved a partition of Palestine between Arabs and Jews. Arabs rejected it; Israel declared independence; Arabs attacked; Israel defended and won most of the land partitioned to Palestinians, then purged those Arabs from their homes. The stage was set for the constant conflict of the past 75 years. Both Jews and Arabs have ancient claims to the land. But land is always occupied by the winner of the last fight, and Jews and Arabs have taken and retaken this land over millennia. Whose land is it now and what can we do from the sidelines? We can start by admitting that history is not decisive, that all people have a right to a place to stand, and that we can't afford to reflexively take sides and fall into the same patterns of hatred that lead to atrocities we abhor.

Dave Brisbin 10.29.23 The Israel-Palestine war is kicking up a lot of questions. How did we get here? Why for four or five generations has there been an active volcano in Israel/Palestine that can erupt at any moment? Israelis, Palestinians, and the three Abrahamic religions—Judaism, Christianity, and Islam—all claim the land. Whose land is it? Who is the occupier? Can we make any sense by looking at history? Jews have continuously occupied what is now Israel/Palestine for at least 3,000 years. Arabs have occupied the same land for the last 1,400, side by side with Jews. For most of that time, the land was taken and controlled by a parade of foreign occupiers: Assyrians, Babylonians, Persians, Greeks, Romans, Byzantines, Arabs, Crusaders, Turks, and finally the British. There has never been a formal Palestinian state and no Jewish state since 63 BCE. Rome renamed their province of Judea, Syria Palestina, about 135 CE after the second Jewish-Roman war that finally purged most Jews from the land. The name stuck. But 100 years ago, at the end of WWI, Britain took control of the area and supported a declaration calling for a Jewish national home in Palestine, opening the door to Jewish migration and creating tension and conflict with the Arab population. Twenty years and another world war later, Britain withdrew its control of Palestine in 1948, and the newly-formed UN approved a partition of Palestine between Arabs and Jews. Arabs rejected it; Israel declared independence; Arabs attacked; Israel defended and won most of the land partitioned to Palestinians, then purged those Arabs from their homes. The stage was set for the constant conflict of the past 75 years. Both Jews and Arabs have ancient claims to the land. But land is always occupied by the winner of the last fight, and Jews and Arabs have taken and retaken this land over millennia. Whose land is it now and what can we do from the sidelines? We can start by admitting that history is not decisive, that all people have a right to a place to stand, and that we can't afford to reflexively take sides and fall into the same patterns of hatred that lead to atrocities we abhor.

What is Paul saying to Galatians? Paul says through faith in Christ believers become sons and daughters of God. He makes it clear that there is no reason for Gentile christians to be Jewish christians, all other identities are secondary once one put faith in Christ. Both Jews and non-Jews get a new same identity in Christ. In this sermon, Roydon Frost unpacks how believers get a new status when they believe in Christ and that new identity cannot be kept through the law but love.

God Sought Life Romans 3:28-30, 5:1-11 Romans 3:9-10 9 What then? Are we any better off? Not at all! For we have already charged that both Jews and Greeks are all under sin, 10 as it is written: There is no one righteous, not even one. Romans 3:23-24 23 For all have sinned and fall short of the glory of God; 24 they are justified freely by his grace through the redemption that is in Christ Jesus.  Romans 3:28-30 28 For we conclude that a person is justified by faith apart from the works of the law. 29 Or is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too, 30 since there is one God who will justify the circumcised by faith and the uncircumcised through faith. Both Jews and Gentiles are in need of God's saving grace because we all suffer from the same condition- SIN How do we define "justify"? Definition 1- "Can I find a good excuse for my situation?" Definition 2- to straighten out How does God straighten out relationships with humanity? • Through a gospel that evokes faith • If sin is a relationship with God gone wrong, then faith is the relationship with God set right. • This 'setting right' is done through the power of the gospel • The gospel brings about a trusting relationship with God and we are justified. Romans 5:1-3 1Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. 2 We have also obtained access through him by faith into this grace in which we stand, and we boast in the hope of the glory of God. 3 And not only that, but we also boast in our afflictions, because we know that affliction produces endurance, "We boast in what God does. Even when we suffer, because God's action is not limited because of my suffering." Romans 5:4-11 4 endurance produces proven character, and proven character produces hope. 5 This hope will not disappoint us, because God's love has been poured out in our hearts through the Holy Spirit who was given to us. 6 For while we were still helpless, at the right time, Christ died for the ungodly. 7 For rarely will someone die for a just person—though for a good person perhaps someone might even dare to die. 8 But God proves his own love for us in that while we were still sinners, Christ died for us. 9 How much more then, since we have now been justified by his blood, will we be saved through him from wrath. 10 For if, while we were enemies, we were reconciled to God through the death of his Son, then how much more, having been reconciled, will we be saved by his life. 11 And not only that, but we also boast in God through our Lord Jesus Christ, through whom we have now received this reconciliation. Don't miss the repetition of 6-10: vs. 6- ...while we were still helpless...Christ died for the ungodly.  vs. 8- ...while we were still sinners, Christ died for us.  vs. 10- ...while we were enemies, we were reconciled to God through the death of his Son...will we be saved by his life. God sought life.

We humans are quick to put God on trial. We weigh His decisions and seek to determine if He is good and fair. Of course, this is a result of us eating from the tree of the knowledge of good and evil. And in Romans 3, Paul was calling humanity out and responding to some of the crazy conclusions the Romans had come to about God's grace. Furthermore, Paul goes on to clarify that the Law only speaks to one group- those under the Law (not Christians!). And the Law is designed to point out spiritual death and addiction to sin. Romans 3 has so much to offer us as we seek to understand the difference between Law and Grace. So check out this important message and be encouraged in the great news of the Gospel! Discussion Questions on Romans 3:1-20: 1. Read verse 4. Why do you think we humans are so quick to put God on trial? 2. Read verses 5-8. What three crazy conclusions does Paul have to refute? Can you imagine a person today drawing those same conclusions? Why or why not? 3. React to this statement: Both Jews and Greeks are all under sin. How does this speak to a worldwide problem and the one and only solution? 4. Read verses 11-18. Calvinists look to this passage to claim an unbeliever can't call out to Jesus for salvation unless God chooses (causes) them to do so. Is that what the passage is saying? What are your thoughts? 5. Read verse 19. Who specifically is the Law speaking to? And what does it say? 6. Read verse 20. What is the purpose of the Law? In whose life? Does the Law define sin for a believer? Why or why not? To support this ministry financially, visit: https://www.oneplace.com/donate/1258/29

When Paul said he had been sent to the Gentiles, the Jews in the temple started rioting again.  The Roman soldiers have to again save Paul from being killed by the mob, so they set out to scourge him to find out the truth. Paul waits till he is tied up and about to be whipped to tell them he is a Roman citizen and therefore has rights. The tables are then turned and it becomes apparent that God is in control of the circumstances and has Paul right where He wants him.  Both Jews and Gentiles show their irrational hatred for each other. Do we have irrational hatred of people today?As Christians, do we have rights and privileges? Do we think rationally when we are angry? Support the show

We humans are quick to put God on trial. We weigh His decisions and seek to determine if He is good and fair. Of course, this is a result of us eating from the tree of the knowledge of good and evil. And in Romans 3, Paul was calling humanity out and responding to some of the crazy conclusions the Romans had come to about God's grace. Furthermore, Paul goes on to clarify that the Law only speaks to one group- those under the Law (not Christians!). And the Law is designed to point out spiritual death and addiction to sin. Romans 3 has so much to offer us as we seek to understand the difference between Law and Grace. So check out this important message and be encouraged in the great news of the Gospel! Discussion Questions on Romans 3:1-20: Read verse 4. Why do you think we humans are so quick to “put God on trial”? Read verses 5-8. What three crazy conclusions does Paul have to refute? Can you imagine a person today drawing those same conclusions? Why or why not? React to this statement: “Both Jews and Greeks are all under sin.” How does this speak to a worldwide problem and the one and only solution? Read verses 11-18. Calvinists look to this passage to claim an unbeliever can't call out to Jesus for salvation unless God chooses (causes) them to do so. Is that what the passage is saying? What are your thoughts? Read verse 19. Who specifically is the Law speaking to? And what does it say? Read verse 20. What is the purpose of the Law? In whose life? Does the Law define sin for a believer? Why or why not?

Acts 16:16 – 1:13 . Acts 17 – 5:09 . Acts 18 – 11:25 . Acts 19 – 15:42 . Acts 20 – 22:48 . Proverbs 13 – 28:33 . Paul continues to preach the good news of Jesus from city to city, and the Jews continue to be jealous of the attention he is getting by preaching Jesus. Riots ensue, often because Jewish leaders conspire to work up crowds against the apostles. Both Jews and Greeks come to faith in Christ, and new churches are planted. Finally, Paul says goodbye to the Ephesian church elders, knowing he will never see them again. Our passage begins where we last left Paul and Luke, as they are traveling through Philippi and preaching the good news.:::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by Bobby Brown, Katelyn Rahn, Eric Williamson, and the Christian Standard Bible.facebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

In this weeks message Pastor Travis brings us a message called Learning to Stand. It is an in depth look of the book of Ephesians.1) Christs body expresses his fullness in the earth2) Both Jews and Gentiles become one body in Christ3) To empower, equip, and mature believer to enforce victory over evilHosea 8:4 (NKJV)4 “They set up kings, but not by Me; They made princes, but I did not acknowledge them. From their silver and gold They made idols for themselves—That they might be cut off.Ephesians 1:3-6 (NKJV)3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, 4 just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, 5 having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, 6 to the praise of the glory of His grace, by which He [a]made us accepted in the Beloved.In order to stand you need to understand that God chose you. He with great pleasure adopted you.

This week Will & Jake discuss Romans 4:16-25 and the way that faith plays itself out in the story of Abraham (in Paul's eyes.) We will discuss the story of Abraham, the definition of faith, and how grace plays out in our daily lives.How do you think this text would have been received by the people in Rome? Both Jews and Gentiles?What do you think Paul is doing by telling the story of Abraham?When you think of God's Grace, what comes to mind?What does Justified mean? Why is it so important?How does grace free you to live this week?What does it look like to walk in faith this week?

Scripture Reading: John 18:1-27 [originally the post read “John 18:1-40,” but we could not cover all the material] When he had said these things, Jesus went out with his disciples across the Kidron Valley. There was an orchard there, and he and his disciples went into it. 2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times with his disciples.) 3 So Judas obtained a squad of soldiers and some officers of the chief priests and Pharisees. They came to the orchard with lanterns and torches and weapons.4 Then Jesus, because he knew everything that was going to happen to him, came and asked them, “Who are you looking for?” 5 They replied, “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) 6 So when Jesus said to them, “I am he,” they retreated and fell to the ground. 7 Then Jesus asked them again, “Who are you looking for?” And they said, “Jesus the Nazarene.” 8 Jesus replied, “I told you that I am he. If you are looking for me, let these men go.” 9 He said this to fulfill the word he had spoken, “I have not lost a single one of those whom you gave me.”10 Then Simon Peter, who had a sword, pulled it out and struck the high priest's slave, cutting off his right ear. (Now the slave's name was Malchus.) 11 But Jesus said to Peter, “Put your sword back into its sheath! Am I not to drink the cup that the Father has given me?”12 Then the squad of soldiers with their commanding officer and the officers of the Jewish leaders arrested Jesus and tied him up. 13 They brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. 14 (Now it was Caiaphas who had advised the Jewish leaders that it was to their advantage that one man die for the people.)15 Simon Peter and another disciple followed them as they brought Jesus to Annas. (Now the other disciple was acquainted with the high priest, and he went with Jesus into the high priest's courtyard.) 16 But Peter was left standing outside by the door. So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, and brought Peter inside. 17 The girl who was the doorkeeper said to Peter, “You're not one of this man's disciples too, are you?” He replied, “I am not.” 18 (Now the slaves and the guards were standing around a charcoal fire they had made, warming themselves because it was cold. Peter also was standing with them, warming himself.)19 While this was happening, the high priest questioned Jesus about his disciples and about his teaching. 20 Jesus replied, “I have spoken publicly to the world. I always taught in the synagogues and in the temple courts, where all the Jewish people assemble together. I have said nothing in secret. 21 Why do you ask me? Ask those who heard what I said. They know what I said.” 22 When Jesus had said this, one of the high priest's officers who stood nearby struck him on the face and said, “Is that the way you answer the high priest?” 23 Jesus replied, “If I have said something wrong, confirm what is wrong. But if I spoke correctly, why strike me?” 24 Then Annas sent him, still tied up, to Caiaphas the high priest.25 Meanwhile Simon Peter was standing in the courtyard warming himself. They said to him, “You aren't one of his disciples too, are you?” Peter denied it: “I am not!” 26 One of the high priest's slaves, a relative of the man whose ear Peter had cut off, said, “Did I not see you in the orchard with him?” 27 Then Peter denied it again, and immediately a rooster crowed.28 Then they brought Jesus from Caiaphas to the Roman governor's residence. (Now it was very early morning.) They did not go into the governor's residence so they would not be ceremonially defiled, but could eat the Passover meal. 29 So Pilate came outside to them and said, “What accusation do you bring against this man?” 30 They replied, “If this man were not a criminal, we would not have handed him over to you.”31 Pilate told them, “Take him yourselves and pass judgment on him according to your own law!” The Jewish leaders replied, “We cannot legally put anyone to death.” 32 (This happened to fulfill the word Jesus had spoken when he indicated what kind of death he was going to die.)33 So Pilate went back into the governor's residence, summoned Jesus, and asked him, “Are you the king of the Jews?” 34 Jesus replied, “Are you saying this on your own initiative, or have others told you about me?” 35 Pilate answered, “I am not a Jew, am I? Your own people and your chief priests handed you over to me. What have you done?”36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being handed over to the Jewish authorities. But as it is, my kingdom is not from here.” 37 Then Pilate said, “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world—to testify to the truth. Everyone who belongs to the truth listens to my voice.” 38 Pilate asked, “What is truth?”When he had said this he went back outside to the Jewish leaders and announced, “I find no basis for an accusation against him. 39 But it is your custom that I release one prisoner for you at the Passover. So do you want me to release for you the king of the Jews?” 40 Then they shouted back, “Not this man, but Barabbas!” (Now Barabbas was a revolutionary.)Main ThemesThe Passion NarrativeChapter18 puts us squarely within the “passion narrative.” As one website summarizes:The term “passion narrative” is used primarily to refer to the accounts given in the canonical gospels of the suffering and death of Jesus. Generally, scholars treat the passion narratives as beginning with Jesus' agony and arrest in Gethsemane and concluding with his burial. The sections to which these narratives are typically assigned consist therefore of Matthew 26:30–27:66, Mark 14:26–15:47, Luke 22:39–23:56, and John 18:1–19:42.The passion narratives (plural, to refer to the different passion narratives in each gospel) are quite unique in their literary genre. The Gospels resemble the genre of ancient biographies. Ancient biographies ending with the subjects' deaths were not unusual, but they rarely ended with the subjects' martyrdom. If considered on their own (not within the larger context of each gospel), the passion narratives resemble martyr stories but even this comparison is not perfect. The shared elements with ancient martyrdom narratives include a righteous person's unjust death, betrayal, refusal to compromise, and sentencing. However, the passion narratives do not include other distinctive elements of martyr narratives, such as sensationalistic details, interpretive speeches, and vengeful threats. The passion narratives are also different from the typical Greek apotheosis stories. Jesus is not promoted into divinity (e.g., like when Hercules turns “shiny” in the animated Disney movie); Jesus returns to his preexistent glory with the Father. All this has led at least one scholar (Theissen) to claim that, “There is no analogy to the Passion narrative in all of ancient literature.” To whatever extent this is an overstatement, it is not far off the mark.The High Priest and the SanhedrinThe High PriestThe High Priesthood was a religious office instituted in the Old Testament by God (see, e.g., Exodus 28). By Jesus' day, the office was quite different. According to the Old Testament, the office was held for life and was hereditary. In the first century, the office was appointed and held at the pleasure of the emperor and his political delegates. Thus, Quirinius appointed Annas, Gratus appointed Caiaphas, and Vitellius retired Caiaphas. In the Old Testament, only one person was referred to as the High Priest. In the first century, the High Priest and his sons were commonly referred to as high priests. Finally, the High Priest was meant to hold an incredibly important religious role, which was a linchpin of the Israelite's religion. As such, we might expect the high priests in Jesus' day to be Pharisees, given their religious fanaticism. Surprisingly, however, the office was dominated by Sadducees.The SadduceesWho were the Sadducees? As one Christian website explains:The Sadducees were an aristocratic class connected with everything going on in the temple in Jerusalem. They tended to be wealthy and held powerful positions, including that of chief priests and high priest, and they held the majority of the 70 seats of the ruling council called the Sanhedrin.The Sadducees worked hard to keep the peace by agreeing with the decisions of Rome (Israel at the time was under Roman control), and they seemed to be more concerned with politics than religion. Because they were accommodating to Rome and were the wealthy upper class, they did not relate well to the common man, nor did the common man hold them in high opinion. The commoners related better to those who belonged to the party of the Pharisees. Though the Sadducees held the majority of seats in the Sanhedrin, history indicates that much of the time they had to go along with the ideas of the Pharisaic minority, because the Pharisees were more popular with the masses.Not all priests were Sadducees, but many of them were. The Sadducees preserved the authority of the written Word of God, especially the books of Moses (Genesis through Deuteronomy). While they could be commended for this, they definitely were not perfect in their doctrinal views. The following is a brief list of Sadducean beliefs that contradict Scripture:1. The Sadducees were extremely self-sufficient to the point of denying God's involvement in everyday life.2. They denied any resurrection of the dead (Matthew 22:23; Mark 12:18–27; Acts 23:8). Due to this belief, the Sadducees strongly resisted the apostles' preaching that Jesus had risen from the dead.3. They denied the afterlife, holding that the soul perished at death and therefore denying any penalty or reward after the earthly life.4. They denied the existence of a spiritual world, i.e., angels and demons (Acts 23:8).Notice what an odd bunch the Sadducees were. They used the biblical tradition as a set of societal rules but denied the underlying spiritual realities. Without an after life, the resurrection of the dead, or even a spiritual world, the Old Testament is rendered nearly meaningless. Judgment, atonement, and the eschaton become, at most, symbolic. God, if real at all, ought to be followed to avoid his wrath, have a pleasant life, and a prosperous nation. When I think about it, the Sadducees don't sound that odd. In fact, they sound oddly familiar.Sadducees were rarely concerned with purity rules, particularly the extrabiblical ones followed by the Pharisees. They were much more concerned with politics. And these were the people that dominated the priesthood, the high priesthood, and Jerusalem's ruling council—the Sanhedrin.The SanhedrinThe Sanhedrin was a municipal aristocracy. Large cities in the ancient world often had their own senates or ruling councils. They would be comprised of the wealthy elite. In the case of the Sanhedrin, although a municipal group, its power influenced national affairs. Because the group was dominated by Sadducees, it was more of a political council with a religious veneer than a religious council with political power. Tradition indicates the group had 71 members, although this may have been more of an average rather than an exact number. Some or most of the members may have been appointed by the local rulers, such as Herod. Also according to tradition, the group met in the Chamber of Hewn Stone on the Temple Mount.The Romans were glad to interact with and delegate to local councils. The Roman justice system worked with a system of delatores instead of prosecutors. A local individual or group would accuse and then testify against an alleged criminal. Local councils could also issue sentences and administer punishments themselves, without involving the Romans. The Romans, however, reserved the power of capital punishment. Part of the reason for this limitation on local councils was to prevent them from executing fellow provincials for being pro-Roman.Betrayal and ArrestAfter Jesus concludes his speech (recall chapters 13 through 17), he goes out with his disciples to the Kidron Valley. This valley is east of Jerusalem and separates the Temple Mount from the Mount of Olives. A creek is found at the bottom of the valley, but it is dry much of the year. The valley runs all the way to the Dead Sea. The Old Testament refers to part of this valley as the "Valley of Josaphat." The location is relevant to some eschatological prophecies.Jesus reaches an orchard or garden, depending on the translation. At the time, gardens were often enclosed by walls, but that may not be in view here. The word orchard may be a better translation considering that the Gospel of Mark calls the place Gethsemane, which means “olive press.” So, Jesus probably reaches an olive orchard with an olive press as part of the agricultural unit.Judas knew this place because Jesus often met there with his disciples. Judas guides a “squad of soldiers” and some officers of the chief priests and Pharisees. The term translated as “squad of soldiers” is literally “cohort.” As translators' note 6 in the NET explains:Grk “a cohort.” The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one-tenth of a legion). It was under the command of a χιλίαρχος (chiliarchos, v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.However, the matter is not quite as straightforward as the translators' note may lead us to believe. Although the term cohort is certainly a Roman one, such military terms had long been transferred to Jewish soldiers. It is more historically probable that the arrest did not involve Roman authorities, which have not been alerted yet in the story. Neither the Synoptics nor John's Gospel seem to involve the Romans at this point in the story.Notice that the soldiers come with lanterns and torches. Although this could simply imply it was dark, it may also suggest that the authorities expected Jesus to run and a chase to ensue. That did not occur. Jesus turns himself in since “he knew everything that was going to happen to him.”In the Synoptics, Judas identifies Jesus with a kiss. In the Gospel of John, the author omits that detail and jumps straight to the dialogue.I Am HeThe dialogue between Jesus and the arresting authorities has a seemingly strange moment. Jesus asks, “Who are you looking for?” They reply, “Jesus the Nazarene.” Jesus responds, “I am he.” Upon saying this, “they retreated and fell to the ground.” Why? As translators' note 16 to the NET explains (quoted only in part):When Jesus said to those who came to arrest him “I am,” they retreated and fell to the ground. L. Morris says that “it is possible that those in front recoiled from Jesus' unexpected advance, so that they bumped those behind them, causing them to stumble and fall” (John [NICNT], 743-44). Perhaps this is what in fact happened on the scene, but the theological significance given to this event by the author implies that more is involved. The reaction on the part of those who came to arrest Jesus comes in response to his affirmation that he is indeed the one they are seeking, Jesus the Nazarene. But Jesus makes this affirmation of his identity using a formula which the reader has encountered before in the Fourth Gospel, e.g., 8:24, 28, 58. Jesus has applied to himself the divine Name of Exod 3:14, “I AM.”Jesus identifies himself with a formula that sounds like he is calling himself God. Everyone present certainly takes it as such and reacts to the deadly blasphemy. They drop to the ground almost as if to avoid the lightning that was sure to strike from the sky—so grievous was the offense.Peter's ResistanceThe Synoptics do not tell us who reacts violently during Jesus' arrest. The Gospel of John does: Peter. It even tells us the name of the victim, Malchus. Perhaps the earlier gospels omitted this information to protect Peter from arrest and prosecution. John, writing years later, can provide people's identities without problem.Peter's brave attack creates a striking backdrop against his impending abandonment of Jesus. As Craig Keener points out, “Loyalty with a weapon in one's hand and hope of messianic help is not the same as loyalty when self-defense is impossible . . . .”Why Peter harmed only Malchus' ear is unclear. The chances that Peter was confident and dexterous enough with a blade to do so on purpose are slim to none. Peter may have meant a much more serious wound to the face or neck, and Malchus may have partially moved out of the way.Jesus rebukes Peter and insist Jesus must “drink the cup” that the Father has given him. What is this “the cup?” The cup is a symbol of judgment often employed in the Old Testament. For example:May he rain down burning coals and brimstone on the wicked! A whirlwind is what they deserve. (In Hebrew, the literal text says, “[may] a wind of rage [be] the portion of their cup.”) Psalm 11:6You have made your people experience hard times; you have made us drink intoxicating wine. Psalm 60:3You will be shocked and amazed! You are totally blind! They are drunk, but not because of wine; they stagger, but not because of beer. For the Lord has poured out on you a strong urge to sleep deeply. He has shut your eyes (you prophets), and covered your heads (you seers). Isaiah 29:9-10Wake up! Wake up! Get up, O Jerusalem! You drank from the cup the Lord passed to you, which was full of his anger. You drained dry the goblet full of intoxicating wine. Isaiah 51:17Annas and CaiaphasAnnas and the Corrupt TrialUpon arrest, Jesus is first taken to Annas, the father-in-law of Caiaphas “who was high priest that year.” Please recall the discussion of the high priesthood above. According to Jewish law, the high priest was to serve for life. Now that the Romans had conquered the Jews, the high priest could be changed at the whim of the Roman authorities. That was the case with Annas. He had been appointed high priest by the Romans and was later deposed by them. However, there are strong indications that Annas held on to the powerful office albeit unofficially. After Annas left office, all five of his sons followed in office. In all likelihood, Annas remained the powerful figure pulling the strings of his children. Also, Annas was probably still viewed by the people of Israel as the true high priest. John outright refers to him as the high priest while also acknowledging that technically Caiaphas was the high priest that year. All this explains why Jesus was first brought to him although officially Annas held no office.Beginning with Annas, the Jewish trial of Jesus shows evidence of corruption. For example, Pharisaic tradition prohibited a single individual from acting as judge. Perhaps Annas, who was a Sadducee and not a Pharisee, could be excused from such a requirement. There were other irregularities, however. To the extent that later rabbinic sources give us insight into Jewish first century practices, judges were meant to conduct capital trials during daylight (this may explain the brief meeting with Caiaphas early in the morning), trials should not occur on the eve of or during a Sabbath or festival (although emergency situations could justify doing so), Pharisaic tradition required a day to pass before issuing a verdict of condemnation (Sadducees may not have felt bound to this tradition), and the Sanhedrin was supposed to meet in the Chamber of Hewn Stone. Most importantly, Jewish law forbade false witnesses. The penalty for a false witness in a capital case was death. Although not found in John, the other gospels mention such false witnesses (e.g., Matthew 26:59).The original audience of John's Gospel would have picked up on the irregularities. Yet, they also would have never expected otherwise. The law in the first century unabashedly favored the wealthy and powerful. There was no expectation of fairness.Annas Questions JesusAnnas questions Jesus regarding his disciples and his teachings. Although the text does not say, we can make an educated guess that Annas probably focused on statements like Jesus' threat against the temple (“Jesus replied, ‘Destroy this temple and in three days I will raise it up again.' Then the Jewish leaders said to him, ‘This temple has been under construction for 46 years, and are you going to raise it up in three days?'” John 2:19-20); Jesus' blasphemous claims (“‘The Father and I are one.' The Jewish leaders picked up rocks again to stone him to death. Jesus said to them, ‘I have shown you many good deeds from the Father. For which one of them are you going to stone me?' The Jewish leaders replied, ‘We are not going to stone you for a good deed but for blasphemy because you, a man, are claiming to be God.'” John 10:30-33); and the violent or sacrilegious behavior of Jesus' disciples (“Then Simon Peter, who had a sword, pulled it out and struck the high priest's slave, cutting off his right ear.” John 18:10).Jesus does not directly address the accusations. There might be a legal strategy at work. There is some indication (although from later sources), that a Jewish tribunal could not condemn a prisoner based solely on his own testimony in a capital case. Another possibility is that since Jesus had been confronted by the authorities in public and been vindicated in public (e.g., “The officers replied, ‘No one ever spoke like this man!'” John 7:46), this trial was inappropriate, in a similar way that we prohibit double jeopardy. Regardless of whether the author intends us to pick up on such legal tactics, Jesus certainly does not display the submissive behavior expected of him. Most prisoners brought before an aristocratic tribunal would have known to act self-effacingly and highly adulatory of the authorities.Jesus' response to Annas' questioning makes perfect sense. (“I have spoken publicly to the world. I always taught in the synagogues and in the temple courts, where all the Jewish people assemble together. I have said nothing in secret. Why do you ask me? Ask those who heard what I said. They know what I said.” John 18:20-21) Whatever the accusations may be of him, why is an investigation required (i.e., a trial with testimony and evidence)? Jesus taught publicly. There is nothing to discover. Surely if Jesus said anything worthy of death in public, there would have been public opposition. Both Jews and Romans were highly suspicious of secret religious groups—a prejudice on which Annas' questioning is predicated. Jesus makes clear he is not part of a secret sect. Moreover, Jesus' response has an implied accusation. He taught in public. The religious elite, however, arrested him in secret.Annas strikes Jesus because of his disrespect. In Annas' mind, Jesus ought to beg not challenge. Striking the prisoner during questioning would have violated Jewish law, but as I discussed above, no ancient listener would be surprised by a member of the elite taking certain liberties. Jesus' response to the strike is another challenge. (“If I have said something wrong, confirm what is wrong. But if I spoke correctly, why strike me? John 18:23) If Annas has struck Jesus without reason, then the one who has broken the law is Annas while Jesus remains blameless.Caiaphas Takes Jesus to the RomansAnnas sends Jesus to Caiaphas. Caiaphas is the one to turn Jesus in to the Romans. There are a few reasons this was the case. Primarily, we must remember that Caiaphas was technically holding the office of high priest that year. Annas could pull the strings in the background, but Caiaphas' rubber stamp was still required. Also, and this is much more speculative, Jewish law may have required a daytime trial in a capital case. A brief, early morning hearing with Caiaphas may have technically fulfilled this requirement.Peter's DenialsPeter denies Jesus three times. The first denial is found in verses 15 through 18. An anonymous disciple introduces Peter into the high priest's household. The level of acquaintance between the unknown disciple and the high priest is not described. It could range from a person who regularly supplied the high priest's household (for example, of fish) and had therefore met his servants, to a person who was a true friend of someone in the high priest's household. One could speculate regarding the identity of this disciple, but there is no indication that he was even one of the twelve. The options are too many.In verse 17, the slave girl at the door asks, or perhaps the better word is accuses, “You're not one of this man's disciples too, are you?” Perhaps she remembered having seen Peter with Jesus. Maybe Peter's Galilean accent gave him away. Peter, now surrounded by the high priest's slaves and guards, responds, “I am not.” Given the value of honor towards one's teacher, Peter's behavior would have been seen as bringing shame not only upon himself but upon Jesus as well. Peter fails to do what Jesus requires, “The one who loves his life destroys it, and the one who hates his life in this world guards it for eternal life. If anyone wants to serve me, he must follow me, and where I am, my servant will be too. If anyone serves me, the Father will honor him.” John 12:25-26Peter's second and third denials are described in verses 25 through 27. In verse 25, “they” recognize him—probably servants of the high priest. Again we are not told how he is recognized. Peter emphatically denies being one of Jesus disciples, “I am not!” Finally, a relative of Malchus—the man Peter attacked and cut off his ear—recognizes Peter. Then the most damning accusation is made, “Did I not see you in the orchard with him?” Peter had attacked (with probable lethal intent) a servant of the arresting officials. If Peter were identified, he could have been properly sentenced. Peter denies Jesus one more time and the rooster crows.The rooster crowing marks the climax, though not the end, to Peter's story. The words of Jesus are fulfilled. Recall John 13:31-38:31 When Judas had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him. 32 If God is glorified in him, God will also glorify him in himself, and he will glorify him right away. 33 Children, I am still with you for a little while. You will look for me, and just as I said to the Jewish religious leaders, ‘Where I am going you cannot come,' now I tell you the same.34 “I give you a new commandment—to love one another. Just as I have loved you, you also are to love one another. 35 Everyone will know by this that you are my disciples—if you have love for one another.”36 Simon Peter said to him, “Lord, where are you going?” Jesus replied, “Where I am going, you cannot follow me now, but you will follow later.” 37 Peter said to him, “Lord, why can't I follow you now? I will lay down my life for you!” 38 Jesus answered, “Will you lay down your life for me? I tell you the solemn truth, the rooster will not crow until you have denied me three times!Notice that Peter's denials are interspersed with Jesus' fearless responses to the high priest. This literary device creates a stark comparison between he who is willing to lay down his life and he who is not. Notice as well that Peter's later restoration (John 21:7-ff) provides hope for all those who have faltered.[The blog post section that follows was not covered during the session and was copied to the following session.]PilateThe Jewish authorities sentence Jesus. Jesus' apostles—most notably Peter—desert him. Then the time comes for the Romans to get involved.The first question we ought to ask is: why? Why must the Romans be involved at all? I have discussed this already, so I will be brief. The Romans depended on delatores—accusers—to bring criminals to justice. These accusers could be individuals or councils, such as the Sanhedrin. In particular, the Sanhedrin was composed of the aristocratic elite of the most important city in Israel. The Roman governor would certainly cooperate with such a group.The Jews deliver Jesus to Pilate “very early in the morning,” probably around 6 am. For Romans, “late morning” in the summer months was before 8 or 9 am. A Roman governor would probably end his public transactions around noon, leaving some time for leisure. In fact, Romans rarely slept in; doing so could carry the implication of drinking or partying the night before.When the Jews deliver Jesus, they avoid entering into the “governor's residence”—the praetorium. There is some debate whether the praetorium was Fortress Antonia, adjoining the temple courts, or the old palace of Herod the Great. The lavishness of Herod's old palace, which would have been preferred by a Roman governor, along with confirmation from other ancient writings seem to support the latter alternative. Either way, why did the Jews not enter the praetorium? Because houses of non-Jews were ritually impure and entering them would render a Jew impure as well, keeping him from fully participating in the Passover festivities. This concern for ritual purity serves as evidence of the aristocrats' hypocrisy: they spent the night ignoring the weightier matters of the law, such as justice and fairness, to then show concern for more superficial rituals. Recall Matthew 23:23-24:“Woe to you, experts in the law and you Pharisees, hypocrites! You give a tenth of mint, dill, and cumin, yet you neglect what is more important in the law—justice, mercy, and faithfulness! You should have done these things without neglecting the others. Blind guides! You strain out a gnat yet swallow a camel!Notice Pilate's attitude. From Josephus' writings (an ancient Jewish historian) we know that originally Pilate was quite unsympathetic towards the Jewish customs. In John, we find a Pilate much more willing to avoid unnecessary friction. He comes out to meet the Jewish elite, accommodating of the fact that they could not enter the home. However, Pilate also shows some annoyance with the situation. He asks, “What accusation do you bring against this man?” The response is, “If this man were not a criminal, we would not have handed him over to you.” If we read between the lines, Pilate's question does not seem like an honest request for information. He seems to be aware of the accusation but remains unconvinced that this is a matter worthy of his involvement. The Jews insist they would not seek audience before Pilate if Jesus was not really a criminal.The Jewish elite finally speak truly when they say, “We cannot legally put anyone to death.” As I explained above, only the Roman governor could order a person killed—particularly by crucifixion. Notice, therefore, that the only way in which Jesus' words could be fulfilled (e.g., “And I, when I am lifted up from the earth, will draw all people to myself.” John 12:32) was if the Jews involved the Romans. This was expected, indeed planned, by Jesus.Roman citizens could not be legally crucified, but slaves and provincials could be, generally for rebellion against Rome.Pilate was known for his brutality. He had sometimes executed Jews without trial. The Jewish elite knew that if they wanted Jesus dead, they were asking the right guy. They may have expected no hearing at all, even if Roman law technically required one. But there were politics at play. An overly cruel governor could give rise to revolts by the provincials. In fact, later in his life, Pilate's excessive use of capital punishment cost him his office. We also have other reasons to believe that Pilate may have been trying to be more careful than usual. His patron, Sejanus, was executed in the year 31 AD. If the crucifixion happened in the year 33 AD, then Pilate found himself in a precarious situation with little political support. Even if the crucifixion happened in the year 30 AD (the other widely argued for date), Pilate may have already been feeling the mounting opposition to his patron. Pilate himself was only an equestrian, a class lower than senators. Finally, there is likely some personal animosity at work as well. Pilate had gained some political savvy by this point, but he probably strongly disliked the Jews. Pilate may have been fair to Jesus simply to spite the Jews.Pilate Questions JesusAccording to normal judicial procedure, the accuser spoke first. So, Pilate had to already be aware of the charge of treason when he begins Jesus' interrogation. The question Pilate asks is, “Are you the king of the Jews?” Ain't that the million dollar question! In classic Johannine fashion, this moment drips with irony. Pilate is probably employing sarcasm, perhaps even mockery. But the gospel audience understands that the question is serious—the most important question ever, in fact. Is Jesus the Messiah, the Christ, the High Priest, the King, God himself?Notice that Pilate's question is strange in one regard: so far no one has used his exact terminology. Jesus' detractors do not calling him king of the Jews. Jesus himself does not make the claim with those exact words. The title is not even a traditional Christian confession. Christians will call Jesus Messiah, Christ, Lord, or perhaps even King of Israel or King of Kings, but generally not King of the Jews. There is irony in the fact that a Gentile is one to speak with such insight, even if he spoke more than he knew.Jesus' reply plays on the irony of Pilate's question. Jesus retorts, “Are you saying this on your own initiative, or have others told you about me?” Allow me to rephrase it as, “Oh, so you can tell? You figured it out on your own or someone told you?” Pilate's response makes perfect sense, “I am not a Jew, am I?” In other words, “How would I know? I am not a Jew.”If up to this point the conversation had a mocking tone, it becomes serious as Pilate asks, “Your own people and your chief priests handed you over to me. What have you done?” This is a hefty question. Paraphrased, Pilate says, “Your people wish me to have you killed. Why?” There is also some legalese at play here. If a defendant failed to offer a defense, the judge would ask about the charge three times before convicting the defendant by default.Jesus explains that his kingdom is not of this world. He offers a simple proof. If his kingdom were of this world, his followers would be fighting to free Jesus; they would probably be fighting against Jews to establish Jesus as King and fighting against the Romans to liberate Israel. They are not. “As it is,” meaning, “look around, there is no fighting,” Jesus' kingdom is certainly not political. But Jesus does not deny the charge against him. Jesus affirms he has a kingdom: “my kingdom is not from here.” If Jesus were trying to win his trial, this was not a wise move.Pilate picks up on Jesus confession. “So you are a king!” To whatever extent Pilate is following standard trial procedure, notice that this is the third time the charge is brought up to the defendant. The defendant's lack of defense will result in a conviction by default. (Although, perhaps the conversation simply developed this way and the governor is not thinking in terms of legal procedure.) For the last time, Jesus fails to defend himself. “You say that I am a king.” This statement can be taken in a few different ways. Jesus may mean it as, “You say I am king because I am.” As an older commentary puts it, “Thou sayest; for I am a king.” Another alternative is that Jesus bypasses the title and instead affirms the substance of the accusation. Then we could rephrase Jesus response as follows: “Is King the proper title for someone like me? I came into the world to testify to the truth. Everyone who belongs to the truth listens to me. Does that make me king?” However we interpret Jesus' response, it is not a denial of the charge against him. Jesus may have sealed his fate.Pilate ends the conversation with another million dollar question, “What is truth?” The true tone and intent behind his questions is hard to discern. Maybe Pilate is mocking Jesus' and his commitment to truth. After all, Pilate lived a life of Roman politics and military prowess. Truth? Who cares. Power—that's what really matters. We can almost hear his argument: “Do you think a man is convicted because he is guilty? He is convicted because he is weak. Do you think the powerful escape justice because they are righteous? Don't be naïve! Do you think only the wicked are conquered and enslaved? We conquer devils and saints alike. Do you think the righteous rule the world? The strong rule over all. Do you think that kings speak only truth? If not, go ahead and disagree with them and see what happens. Do you think truth matters at all? Don't be a child.”Maybe Pilate means his question earnestly. The other gospels tell us that Pilate knew Jesus to be innocent. Moreover, Pilate's wife had received a vision confirming Jesus was blameless and should not be convicted.So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus Barabbas or Jesus who is called the Christ?” (For he knew that they had handed him over because of envy.) As he was sitting on the judgment seat, his wife sent a message to him: “Have nothing to do with that innocent man; I have suffered greatly as a result of a dream about him today.” Matthew 27:17-19We can imagine a corrupt ruler of a corrupt nation being asked by a corrupt ruling council to brutally crucify a man he knows to be innocent and asking himself: “What is truth? Is there anything worth fighting for? Anything worth sacrificing for? If so, what is that truth? Where does it come from?” These could be the questions of a wicked man who is beginning to see that what is right and wrong is not simply a matter of power.Pilate Attempts to Release JesusPilate finds no (legal) fault in Jesus and attempts to release him. Pilate follows a custom of releasing one prisoner during Passover (as scholars call it, the “paschal amnesty custom”). A Roman governor was free to issue amnesties. We have record of Romans sometimes releasing prisoner en masse on local feasts. During their own festivities, Romans usually delayed punishments. So, the custom described in John would not have seemed odd in the ancient world.Pilate gives the Jewish people a choice: Jesus or Barabbas? To Pilate's surprise, the people exclaim: “Barabbas!” There is irony upon irony here. Jesus was accused of being a revolutionary but found to be innocent. Barabbas was an actual revolutionary! Technically, the word used in verse 40 is “robber,” but that was a euphemism for revolutionary. As the NET's translators' note 118 explains:Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής (lēstēs) in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. Moreover, the Jewish leaders allegedly acted against Jesus to prevent a revolution that could destroy Israel. John 11:49-50:Then one of them, Caiaphas, who was high priest that year, said, “You know nothing at all! You do not realize that it is more to your advantage to have one man die for the people than for the whole nation to perish.”Yet, they requested the release of the very type of person who would bring demise to the nation just 40 years later.

Reflection with Julie on the Second Sunday of Advent – Cycle A. Isaiah 11:1-10 - A descendent of Jesse will usher in a time of peace. Psalm 72:1-2,7-8,12-13,17 - The Messiah will bring justice and peace to the nations. Romans 15:4-9 - Both Jews and Gentiles glorify God for the salvation found in Christ Jesus. Matthew 3:1-12 - John the Baptist appears in Judea preaching a message of repentance.

Both Jews and Christians agree: a Jew who believes in Jesus (Yeshua) is now a Christian. So what reason could there possibly be for a Jewish follower of Yeshua *not* to want to be called a “Christian?” Is he just being disingenuous? Maybe he's denying his faith. In this episode, Kevin explains both from the Scriptures and his personal experience, how Jews can legitimately believe in and give their lives to Yeshua, yet also retain their biblically Jewish identity—and why the whole world depends on it. WATCH ON YOUTUBE • https://bcpodca.st/y/ep28

God will render to every person according to his or her deeds—Both Jews and Gentiles will be judged by gospel laws. The post Romans 2 appeared first on Sacred Text Daily.

The story now centres on the thriving city of Ephesus — Paul teaches about Jesus, to a few and to the crowd. Both Jews and Greeks hear the word of God preached, and seven fake exorcists are embarrassed. Idol sales drop and a riot ensues.

This week, we chatted with Melinda Strauss, an amazing Modern Orthodox health coach, podcaster, influencer, and business coach who turned her passion for food blogging into a thriving career. She grew up in Seattle and currently lives in New York with her husband and family. We kick off the episode chatting about what being modern Orthodox even means, a topic that Melinda regularly explains to her audience on Tik Tok. Like Jori and Abby, Melinda also attended Yeshiva University's Stern College, and told us all her NYC college experience. She went on to tell us about how she got into food blogging and health coaching in the first place. As a current health coach at OPTAVIA, she explains how the program works for participants. She's all about planning in advance when it comes to your health journey. She shares her favorite Shabbat food and guilty pleasure snacks, which obviously had us drooling. She gave us more insight into her Tik Tok account, where she educates her followers about antisemitism and modern Orrhodox Judaism. Both Jews and non-Jews alike have a whole lot of questions, and Melinda is thrilled to answer them. Finally, she explains how she balances everything along with being a mom. She claims that she's not always the perfect mom, but she regularly works on communication and compromise with her children. If you enjoyed hearing from Melinada, follow her on Instagram and TikTok @therealmelindastrauss. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/twokoshgirls/message Support this podcast: https://anchor.fm/twokoshgirls/support

Acts 16:16 – 1:13 . Acts 17 – 5:09 . Acts 18 – 11:25 . Acts 19 – 15:42 . Acts 20 – 22:48 . Proverbs 13 – 28:33 . Paul continues to preach the good news of Jesus from city to city, and the Jews continue to be jealous of the attention he is getting by preaching Jesus. Riots ensue, often because Jewish leaders conspire to work up crowds against the apostles. Both Jews and Greeks come to faith in Christ, and new churches are planted. Finally, Paul says goodbye to the Ephesian church elders, knowing he will never see them again. Our passage begins where we last left Paul and Luke, as they are traveling through Phillipi and preaching the good news.:::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by Bobby Brown, Eric Williamson, and the Christian Standard Bible.facebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

Today, Trey discusses "the fellowship of the mystery." For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, if ye have heard of the dispensation of the grace of God which is given me to you-ward: how that by revelation he made known unto me the mystery; (as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ) which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; that the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: (Ephesians 3:1-9) The "Fellowship Of The Mystery" is "that the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:" This mystery is that the church which is his body, is made up of BOTH Jews and Gentiles who heard and believed Paul's gospel. This called out body of believers is the "one new man," the "new creature" that is separate and apart from the "little flock." Our apostle Paul revealed unsearchable riches that we will not hear about on CNN, the Fox network, or in almost any of Americas mainstream church buildings. They act as if it is STILL unsearchable even though it was "made known" to Paul "by revelation" and can be found in his epistles. The missing link to the puzzle of you understanding the bible is to FIRST understand what is "the fellowship of the mystery." Like us on Facebook @ https://www.facebook.com/truthtimeradio Visit https://TruthTimeRadio.com to subscribe to our Podcast & Blog. For Bible questions call 1-888-988-9562. --- Send in a voice message: https://anchor.fm/truthtimeradio/message

Psalm 36 The children of mankind take shelter in the shadow of Your wings. Evildoers lie fallen, but those that repent find eternal hope in Christ. Both Jews and Greeks are under sin, but Christ restores us to life.  The lovingkindness of God extends to the heavens and His majestic love saves us from ourselves. We drink living water from the river of God's delights.  Kirsten Ford sings “By the Waters of Eden”.

Welcome back to the Fake Ass Book Club. Your host continue to talk about New York Times Bestseller and Oprah's Book Club pick, Caste: The Origins of Our Discontents. Kat starts by very sloppily explaining Noah's Ark and the curse of Ham. This book also leads to conversations around why the Santa Claus and Tooth Fairy myths can be harmful, why Mother Teresa was awful in real life, eugenics, Steven Universe, and In Living Color's Classic sketch "Men on Film". Wow, what a diverse podcast this is. Sit back, relax, and enjoy the ride. Cheers! Trigger Warning: Use of Racial Epitaphs, Explict Language Caste Part 2: 8 pilars of caste continued 5-8 FIVE: Occupational Hierarchy In the reasoning of Senator James Henry Hammond of South Carolina, in 1858, society needs to have menial workers, and since this means people of little intellect and skill, society was lucky to have “‘found a race adapted to that purpose.'” (p. 131) Hence after the Civil Was, South Carolina prohibited black from performing any labor except farming or domestic work. In North Carolina people in the lowest caste were forbidden to do trading. Thus they could not earn extra money in order to better their situation. Even the Great Migration did not help blacks to escape their caste. In the North they were given a position lower than the recent European immigrants. “‘Every avenue for improvement was closed against him,' wrote William A. Sinclair. (p. 134). SIX: Dehumanization and Stigma Dehumanizing another human being is a long process, programming one group to deny the evidence of their senses. In both Nazi Germany and the U.S., attempts have been made to strip target groups of their individuality: Jews' heads were shamed, clothing was replaced with striped uniforms, numbers replaced names. In the American South, Africans were given mocking new names, were forced to do the heaviest work for a bare minimum of food, were compelled to wear clothing not much different than potato bags, were punished for showing any human response to their conditions. Abolitionist William Goodell wrote that the American slave was “‘punished with a severity from which all others are exempted. He is under the control of the law, though unprotected by the law, and can know law only as an enemy.'” (p. 146) The inhumanity of the labor itself (draining swamps, chopping trees, hauling logs) further dehumanized both American and Nazi slaves. Both Jews and African-Americans were used as victims of medical experiments. The “total control over black bodies game them unfettered access to the anatomy of live subjects.” (p. 148) In our country we accepted a culture of cruelty toward this lowest caste: “made violence and mockery seem mundane and amusing . . . built up the immune system against empathy.” (p.149) SEVEN: Terror as Enforcement, Cruelty as a Means of Control Whipping and flogging (one extreme was “bucking” p. 155) were the most common measures for controlling slaves. Other methods included burning or branding slaves, vigilante shootings, and public lynchings. In both the U.S. and in Nazi Germany, those in control sowed “dissension among the subordinate caste by creating a hierarchy among the captives, rewarding those who identified more with the oppressor rather than the oppressed and who would report back to them any plots of escape or uprising.” (p. 156) In the 20th century in the U.S., slavey was over but the consequences for acting above one's caste were the same. EIGHT: Inherent Superiority versus Inherent Inferiority The image of African-Americans was controlled for a hundred years and more after the Emancipation Proclamation. Movie roles were for heavy women with the dialect of field hands, filling the roles of servants. Jim Crow laws forced African Americans to relinquish their place on the pavement to a white person; black soldiers were “set upon and killed for wearing eerie army uniforms,” just as the SS would kill Jewish women wearing furs. The garments were above their caste. (p. 161) African Americans could incite write rage “‘In the tone of an answer,' Douglass wrote, ‘in answering at all; in not answering; in the expression of countenance; in the motion of the heard; in the gait, manner and bearing. . . . ‘ This code extended for generations. Years after the Nazis were defeated across the Atlantic.” (p. 163 *eu·gen·ics /yo͞oˈjeniks/ noun the study of how to arrange reproduction within a human population to increase the occurrence of heritable characteristics regarded as desirable. Developed largely by Sir Francis Galton as a method of improving the human race, eugenics was increasingly discredited as unscientific and racially biased during the 20th century, especially after the adoption of its doctrines by the Nazis in order to justify their treatment of Jews, disabled people, and other minority groups. *Mother Teresa stuff- https://www.youtube.com/watch?v=jV4YzOwMu6I https://thehoya.com/noted-scholar-attacks-mother-teresa-legacy/ *Men on Film- In Living Color -Correction Kenon Ivory Waynes was the one who showed his butt on the Zoom call not Damon Waynes. https://www.youtube.com/watch?v=2OKwRsnWO84 thefabpodcast@gmail.com thefabpodcast on IG

- Both Jews as Well as Christians are Now Able to Pray at the Temple Mount in the Holy Land Once Again! - DR ALEX MC FARLAND: "Good News About the Good News of God's Word: It STILL OFFERS HOPE TODAY!" - "A Baby Who Weighed Less than 2 Pounds at Birth and was Kept Alive in a Sandwich Bag for Protection JUST STARTED SCHOOL this Past Week!" - NFL Star Austin Carr's Surprisingly Announces His RETIREMENT at the Age of 27 - Because He Says He 'Heard the Voice of God Telling Me it Was Time - "One of the World's Oldest Women Celebrates Her 110TH BIRTHDAY Giving GLORY TO GOD for Her Life!"

Luke now describes the beginning defense the apostle Paul sets before the council in Jerusalem. He had been brought there by the Roman tribune to find out the real reason why the Jews were accusing Paul. Paul's defense centers around the hope and the resurrection of the dead. Both Jews and Christians have the hope of resurrection from the dead. Did not Jesus say, in John 6:40: “For this is the will of my Father, that everyone who looks on the Son and believes in him may have eternal life, and I will raise him up on the last day”? But Jesus bases this resurrection on “looking on the Son of God” whom God did raise up from out of the dead. Do you have this hope too? Let's turn to Acts 23:1 with Dr. Mitchell here on the Unchanging Word Bible Broadcast. --- Send in a voice message: https://anchor.fm/unchanging-word/message

Acts 17 - 5:14 . Acts 18 - 11:11 . Acts 19 - 15:50 . Acts 20 - 23:11 . Proverbs 13 - 29:02 . Paul continues to preach the good news of Jesus from city to city, and the Jews continue to be jealous of the attention he is getting by preaching Jesus. Riots ensue, often because Jewish leaders conspire to work up crowds against the apostles. Both Jews and Greeks come to faith in Christ, and new churches are planted. Finally, Paul says goodbye to the Ephesian church elders, knowing he will never see them again. Our passage begins where we last left Paul and Luke, as they are traveling through Phillipi and preaching the good news.:::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by Bobby Brown, Eric Williamson, and the Christian Standard Bible.facebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

144:0.1 (1617.1) SEPTEMBER and October were spent in retirement at a secluded camp upon the slopes of Mount Gilboa. The month of September Jesus spent here alone with his apostles, teaching and instructing them in the truths of the kingdom. 144:0.2 (1617.2) There were a number of reasons why Jesus and his apostles were in retirement at this time on the borders of Samaria and the Decapolis. The Jerusalem religious rulers were very antagonistic; Herod Antipas still held John in prison, fearing either to release or execute him, while he continued to entertain suspicions that John and Jesus were in some way associated. These conditions made it unwise to plan for aggressive work in either Judea or Galilee. There was a third reason: the slowly augmenting tension between the leaders of John’s disciples and the apostles of Jesus, which grew worse with the increasing number of believers. 144:0.3 (1617.3) Jesus knew that the days of the preliminary work of teaching and preaching were about over, that the next move involved the beginning of the full and final effort of his life on earth, and he did not wish the launching of this undertaking to be in any manner either trying or embarrassing to John the Baptist. Jesus had therefore decided to spend some time in retirement rehearsing his apostles and then to do some quiet work in the cities of the Decapolis until John should be either executed or released to join them in a united effort. 1. The Gilboa Encampment 144:1.1 (1617.4) As time passed, the twelve became more devoted to Jesus and increasingly committed to the work of the kingdom. Their devotion was in large part a matter of personal loyalty. They did not grasp his many-sided teaching; they did not fully comprehend the nature of Jesus or the significance of his bestowal on earth. 144:1.2 (1617.5) Jesus made it plain to his apostles that they were in retirement for three reasons: 144:1.3 (1617.6) 1. To confirm their understanding of, and faith in, the gospel of the kingdom. 144:1.4 (1617.7) 2. To allow opposition to their work in both Judea and Galilee to quiet down. 144:1.5 (1617.8) 3. To await the fate of John the Baptist. 144:1.6 (1617.9) While tarrying on Gilboa, Jesus told the twelve much about his early life and his experiences on Mount Hermon; he also revealed something of what happened in the hills during the forty days immediately after his baptism. And he directly charged them that they should tell no man about these experiences until after he had returned to the Father. 144:1.7 (1618.1) During these September weeks they rested, visited, recounted their experiences since Jesus first called them to service, and engaged in an earnest effort to co-ordinate what the Master had so far taught them. In a measure they all sensed that this would be their last opportunity for prolonged rest. They realized that their next public effort in either Judea or Galilee would mark the beginning of the final proclamation of the coming kingdom, but they had little or no settled idea as to what the kingdom would be when it came. John and Andrew thought the kingdom had already come; Peter and James believed that it was yet to come; Nathaniel and Thomas frankly confessed they were puzzled; Matthew, Philip, and Simon Zelotes were uncertain and confused; the twins were blissfully ignorant of the controversy; and Judas Iscariot was silent, noncommittal. 144:1.8 (1618.2) Much of this time Jesus was alone on the mountain near the camp. Occasionally he took with him Peter, James, or John, but more often he went off to pray or commune alone. Subsequent to the baptism of Jesus and the forty days in the Perean hills, it is hardly proper to speak of these seasons of communion with his Father as prayer, nor is it consistent to speak of Jesus as worshiping, but it is altogether correct to allude to these seasons as personal communion with his Father. 144:1.9 (1618.3) The central theme of the discussions throughout the entire month of September was prayer and worship. After they had discussed worship for some days, Jesus finally delivered his memorable discourse on prayer in answer to Thomas’s request: “Master, teach us how to pray.” 144:1.10 (1618.4) John had taught his disciples a prayer, a prayer for salvation in the coming kingdom. Although Jesus never forbade his followers to use John’s form of prayer, the apostles very early perceived that their Master did not fully approve of the practice of uttering set and formal prayers. Nevertheless, believers constantly requested to be taught how to pray. The twelve longed to know what form of petition Jesus would approve. And it was chiefly because of this need for some simple petition for the common people that Jesus at this time consented, in answer to Thomas’s request, to teach them a suggestive form of prayer. Jesus gave this lesson one afternoon in the third week of their sojourn on Mount Gilboa. 2. The Discourse on Prayer 144:2.1 (1618.5) “John indeed taught you a simple form of prayer: ‘O Father, cleanse us from sin, show us your glory, reveal your love, and let your spirit sanctify our hearts forevermore, Amen!’ He taught this prayer that you might have something to teach the multitude. He did not intend that you should use such a set and formal petition as the expression of your own souls in prayer. 144:2.2 (1618.6) “Prayer is entirely a personal and spontaneous expression of the attitude of the soul toward the spirit; prayer should be the communion of sonship and the expression of fellowship. Prayer, when indited by the spirit, leads to co-operative spiritual progress. The ideal prayer is a form of spiritual communion which leads to intelligent worship. True praying is the sincere attitude of reaching heavenward for the attainment of your ideals. 144:2.3 (1619.1) “Prayer is the breath of the soul and should lead you to be persistent in your attempt to ascertain the Father’s will. If any one of you has a neighbor, and you go to him at midnight and say: ‘Friend, lend me three loaves, for a friend of mine on a journey has come to see me, and I have nothing to set before him’; and if your neighbor answers, ‘Trouble me not, for the door is now shut and the children and I are in bed; therefore I cannot rise and give you bread,’ you will persist, explaining that your friend hungers, and that you have no food to offer him. I say to you, though your neighbor will not rise and give you bread because he is your friend, yet because of your importunity he will get up and give you as many loaves as you need. If, then, persistence will win favors even from mortal man, how much more will your persistence in the spirit win the bread of life for you from the willing hands of the Father in heaven. Again I say to you: Ask and it shall be given you; seek and you shall find; knock and it shall be opened to you. For every one who asks receives; he who seeks finds; and to him who knocks the door of salvation will be opened. 144:2.4 (1619.2) “Which of you who is a father, if his son asks unwisely, would hesitate to give in accordance with parental wisdom rather than in the terms of the son’s faulty petition? If the child needs a loaf, will you give him a stone just because he unwisely asks for it? If your son needs a fish, will you give him a watersnake just because it may chance to come up in the net with the fish and the child foolishly asks for the serpent? If you, then, being mortal and finite, know how to answer prayer and give good and appropriate gifts to your children, how much more shall your heavenly Father give the spirit and many additional blessings to those who ask him? Men ought always to pray and not become discouraged. 144:2.5 (1619.3) “Let me tell you the story of a certain judge who lived in a wicked city. This judge feared not God nor had respect for man. Now there was a needy widow in that city who came repeatedly to this unjust judge, saying, ‘Protect me from my adversary.’ For some time he would not give ear to her, but presently he said to himself: ‘Though I fear not God nor have regard for man, yet because this widow ceases not to trouble me, I will vindicate her lest she wear me out by her continual coming.’ These stories I tell you to encourage you to persist in praying and not to intimate that your petitions will change the just and righteous Father above. Your persistence, however, is not to win favor with God but to change your earth attitude and to enlarge your soul’s capacity for spirit receptivity. 144:2.6 (1619.4) “But when you pray, you exercise so little faith. Genuine faith will remove mountains of material difficulty which may chance to lie in the path of soul expansion and spiritual progress.” 3. The Believer’s Prayer 144:3.1 (1619.5) But the apostles were not yet satisfied; they desired Jesus to give them a model prayer which they could teach the new disciples. After listening to this discourse on prayer, James Zebedee said: “Very good, Master, but we do not desire a form of prayer for ourselves so much as for the newer believers who so frequently beseech us, ‘Teach us how acceptably to pray to the Father in heaven.’” 144:3.2 (1619.6) When James had finished speaking, Jesus said: “If, then, you still desire such a prayer, I would present the one which I taught my brothers and sisters in Nazareth”: 144:3.3 (1620.1) Our Father who is in heaven, 144:3.4 (1620.2) Hallowed be your name. 144:3.5 (1620.3) Your kingdom come; your will be done 144:3.6 (1620.4) On earth as it is in heaven. 144:3.7 (1620.5) Give us this day our bread for tomorrow; 144:3.8 (1620.6) Refresh our souls with the water of life. 144:3.9 (1620.7) And forgive us every one our debts 144:3.10 (1620.8) As we also have forgiven our debtors. 144:3.11 (1620.9) Save us in temptation, deliver us from evil, 144:3.12 (1620.10) And increasingly make us perfect like yourself. 144:3.13 (1620.11) It is not strange that the apostles desired Jesus to teach them a model prayer for believers. John the Baptist had taught his followers several prayers; all great teachers had formulated prayers for their pupils. The religious teachers of the Jews had some twenty-five or thirty set prayers which they recited in the synagogues and even on the street corners. Jesus was particularly averse to praying in public. Up to this time the twelve had heard him pray only a few times. They observed him spending entire nights at prayer or worship, and they were very curious to know the manner or form of his petitions. They were really hard pressed to know what to answer the multitudes when they asked to be taught how to pray as John had taught his disciples. 144:3.14 (1620.12) Jesus taught the twelve always to pray in secret; to go off by themselves amidst the quiet surroundings of nature or to go in their rooms and shut the doors when they engaged in prayer. 144:3.15 (1620.13) After Jesus’ death and ascension to the Father it became the practice of many believers to finish this so-called Lord’s prayer by the addition of—“In the name of the Lord Jesus Christ.” Still later on, two lines were lost in copying, and there was added to this prayer an extra clause, reading: “For yours is the kingdom and the power and the glory, forevermore.” 144:3.16 (1620.14) Jesus gave the apostles the prayer in collective form as they had prayed it in the Nazareth home. He never taught a formal personal prayer, only group, family, or social petitions. And he never volunteered to do that. 144:3.17 (1620.15) Jesus taught that effective prayer must be: 144:3.18 (1620.16) 1. Unselfish—not alone for oneself. 144:3.19 (1620.17) 2. Believing—according to faith. 144:3.20 (1620.18) 3. Sincere—honest of heart. 144:3.21 (1620.19) 4. Intelligent—according to light. 144:3.22 (1620.20) 5. Trustful—in submission to the Father’s all-wise will. 144:3.23 (1620.21) When Jesus spent whole nights on the mountain in prayer, it was mainly for his disciples, particularly for the twelve. The Master prayed very little for himself, although he engaged in much worship of the nature of understanding communion with his Paradise Father. 4. More About Prayer 144:4.1 (1620.22) For days after the discourse on prayer the apostles continued to ask the Master questions regarding this all-important and worshipful practice. Jesus’ instruction to the apostles during these days, regarding prayer and worship, may be summarized and restated in modern phraseology as follows: 144:4.2 (1621.1) The earnest and longing repetition of any petition, when such a prayer is the sincere expression of a child of God and is uttered in faith, no matter how ill-advised or impossible of direct answer, never fails to expand the soul’s capacity for spiritual receptivity. 144:4.3 (1621.2) In all praying, remember that sonship is a gift. No child has aught to do with earning the status of son or daughter. The earth child comes into being by the will of its parents. Even so, the child of God comes into grace and the new life of the spirit by the will of the Father in heaven. Therefore must the kingdom of heaven—divine sonship—be received as by a little child. You earn righteousness—progressive character development—but you receive sonship by grace and through faith. 144:4.4 (1621.3) Prayer led Jesus up to the supercommunion of his soul with the Supreme Rulers of the universe of universes. Prayer will lead the mortals of earth up to the communion of true worship. The soul’s spiritual capacity for receptivity determines the quantity of heavenly blessings which can be personally appropriated and consciously realized as an answer to prayer. 144:4.5 (1621.4) Prayer and its associated worship is a technique of detachment from the daily routine of life, from the monotonous grind of material existence. It is an avenue of approach to spiritualized self-realization and individuality of intellectual and religious attainment. 144:4.6 (1621.5) Prayer is an antidote for harmful introspection. At least, prayer as the Master taught it is such a beneficent ministry to the soul. Jesus consistently employed the beneficial influence of praying for one’s fellows. The Master usually prayed in the plural, not in the singular. Only in the great crises of his earth life did Jesus ever pray for himself. 144:4.7 (1621.6) Prayer is the breath of the spirit life in the midst of the material civilization of the races of mankind. Worship is salvation for the pleasure-seeking generations of mortals. 144:4.8 (1621.7) As prayer may be likened to recharging the spiritual batteries of the soul, so worship may be compared to the act of tuning in the soul to catch the universe broadcasts of the infinite spirit of the Universal Father. 144:4.9 (1621.8) Prayer is the sincere and longing look of the child to its spirit Father; it is a psychologic process of exchanging the human will for the divine will. Prayer is a part of the divine plan for making over that which is into that which ought to be. 144:4.10 (1621.9) One of the reasons why Peter, James, and John, who so often accompanied Jesus on his long night vigils, never heard Jesus pray, was because their Master so rarely uttered his prayers as spoken words. Practically all of Jesus’ praying was done in the spirit and in the heart—silently. 144:4.11 (1621.10) Of all the apostles, Peter and James came the nearest to comprehending the Master’s teaching about prayer and worship. 5. Other Forms of Prayer 144:5.1 (1621.11) From time to time, during the remainder of Jesus’ sojourn on earth, he brought to the notice of the apostles several additional forms of prayer, but he did this only in illustration of other matters, and he enjoined that these “parable prayers” should not be taught to the multitudes. Many of them were from other inhabited planets, but this fact Jesus did not reveal to the twelve. Among these prayers were the following: 144:5.2 (1622.1) Our Father in whom consist the universe realms, 144:5.3 (1622.2) Uplifted be your name and all-glorious your character. 144:5.4 (1622.3) Your presence encompasses us, and your glory is manifested 144:5.5 (1622.4) Imperfectly through us as it is in perfection shown on high. 144:5.6 (1622.5) Give us this day the vivifying forces of light, 144:5.7 (1622.6) And let us not stray into the evil bypaths of our imagination, 144:5.8 (1622.7) For yours is the glorious indwelling, the everlasting power, 144:5.9 (1622.8) And to us, the eternal gift of the infinite love of your Son. 144:5.10 (1622.9) Even so, and everlastingly true. * * * 144:5.12 (1622.10) Our creative Parent, who is in the center of the universe, 144:5.13 (1622.11) Bestow upon us your nature and give to us your character. 144:5.14 (1622.12) Make us sons and daughters of yours by grace 144:5.15 (1622.13) And glorify your name through our eternal achievement. 144:5.16 (1622.14) Your adjusting and controlling spirit give to live and dwell within us 144:5.17 (1622.15) That we may do your will on this sphere as angels do your bidding in light. 144:5.18 (1622.16) Sustain us this day in our progress along the path of truth. 144:5.19 (1622.17) Deliver us from inertia, evil, and all sinful transgression. 144:5.20 (1622.18) Be patient with us as we show loving-kindness to our fellows. 144:5.21 (1622.19) Shed abroad the spirit of your mercy in our creature hearts. 144:5.22 (1622.20) Lead us by your own hand, step by step, through the uncertain maze of life, 144:5.23 (1622.21) And when our end shall come, receive into your own bosom our faithful spirits. 144:5.24 (1622.22) Even so, not our desires but your will be done. * * * 144:5.26 (1622.23) Our perfect and righteous heavenly Father, 144:5.27 (1622.24) This day guide and direct our journey. 144:5.28 (1622.25) Sanctify our steps and co-ordinate our thoughts. 144:5.29 (1622.26) Ever lead us in the ways of eternal progress. 144:5.30 (1622.27) Fill us with wisdom to the fullness of power 144:5.31 (1622.28) And vitalize us with your infinite energy. 144:5.32 (1622.29) Inspire us with the divine consciousness of 144:5.33 (1622.30) The presence and guidance of the seraphic hosts. 144:5.34 (1622.31) Guide us ever upward in the pathway of light; 144:5.35 (1622.32) Justify us fully in the day of the great judgment. 144:5.36 (1622.33) Make us like yourself in eternal glory 144:5.37 (1622.34) And receive us into your endless service on high. * * * 144:5.39 (1622.35) Our Father who is in the mystery, 144:5.40 (1622.36) Reveal to us your holy character. 144:5.41 (1622.37) Give your children on earth this day 144:5.42 (1622.38) To see the way, the light, and the truth. 144:5.43 (1622.39) Show us the pathway of eternal progress 144:5.44 (1622.40) And give us the will to walk therein. 144:5.45 (1622.41) Establish within us your divine kingship 144:5.46 (1622.42) And thereby bestow upon us the full mastery of self. 144:5.47 (1622.43) Let us not stray into paths of darkness and death; 144:5.48 (1622.44) Lead us everlastingly beside the waters of life. 144:5.49 (1622.45) Hear these our prayers for your own sake; 144:5.50 (1622.46) Be pleased to make us more and more like yourself. 144:5.51 (1623.1) At the end, for the sake of the divine Son, 144:5.52 (1623.2) Receive us into the eternal arms. 144:5.53 (1623.3) Even so, not our will but yours be done. * * * 144:5.55 (1623.4) Glorious Father and Mother, in one parent combined, 144:5.56 (1623.5) Loyal would we be to your divine nature. 144:5.57 (1623.6) Your own self to live again in and through us 144:5.58 (1623.7) By the gift and bestowal of your divine spirit, 144:5.59 (1623.8) Thus reproducing you imperfectly in this sphere 144:5.60 (1623.9) As you are perfectly and majestically shown on high. 144:5.61 (1623.10) Give us day by day your sweet ministry of brotherhood 144:5.62 (1623.11) And lead us moment by moment in the pathway of loving service. 144:5.63 (1623.12) Be you ever and unfailingly patient with us 144:5.64 (1623.13) Even as we show forth your patience to our children. 144:5.65 (1623.14) Give us the divine wisdom that does all things well 144:5.66 (1623.15) And the infinite love that is gracious to every creature. 144:5.67 (1623.16) Bestow upon us your patience and loving-kindness 144:5.68 (1623.17) That our charity may enfold the weak of the realm. 144:5.69 (1623.18) And when our career is finished, make it an honor to your name, 144:5.70 (1623.19) A pleasure to your good spirit, and a satisfaction to our soul helpers. 144:5.71 (1623.20) Not as we wish, our loving Father, but as you desire the eternal good of your mortal children, 144:5.72 (1623.21) Even so may it be. * * * 144:5.74 (1623.22) Our all-faithful Source and all-powerful Center, 144:5.75 (1623.23) Reverent and holy be the name of your all-gracious Son. 144:5.76 (1623.24) Your bounties and your blessings have descended upon us, 144:5.77 (1623.25) Thus empowering us to perform your will and execute your bidding. 144:5.78 (1623.26) Give us moment by moment the sustenance of the tree of life; 144:5.79 (1623.27) Refresh us day by day with the living waters of the river thereof. 144:5.80 (1623.28) Step by step lead us out of darkness and into the divine light. 144:5.81 (1623.29) Renew our minds by the transformations of the indwelling spirit, 144:5.82 (1623.30) And when the mortal end shall finally come upon us, 144:5.83 (1623.31) Receive us to yourself and send us forth in eternity. 144:5.84 (1623.32) Crown us with celestial diadems of fruitful service, 144:5.85 (1623.33) And we shall glorify the Father, the Son, and the Holy Influence. 144:5.86 (1623.34) Even so, throughout a universe without end. * * * 144:5.88 (1623.35) Our Father who dwells in the secret places of the universe, 144:5.89 (1623.36) Honored be your name, reverenced your mercy, and respected your judgment. 144:5.90 (1623.37) Let the sun of righteousness shine upon us at noontime, 144:5.91 (1623.38) While we beseech you to guide our wayward steps in the twilight. 144:5.92 (1623.39) Lead us by the hand in the ways of your own choosing 144:5.93 (1623.40) And forsake us not when the path is hard and the hours are dark. 144:5.94 (1623.41) Forget us not as we so often neglect and forget you. 144:5.95 (1623.42) But be you merciful and love us as we desire to love you. 144:5.96 (1623.43) Look down upon us in kindness and forgive us in mercy 144:5.97 (1623.44) As we in justice forgive those who distress and injure us. 144:5.98 (1624.1) May the love, devotion, and bestowal of the majestic Son 144:5.99 (1624.2) Make available life everlasting with your endless mercy and love. 144:5.100 (1624.3) May the God of universes bestow upon us the full measure of his spirit; 144:5.101 (1624.4) Give us grace to yield to the leading of this spirit. 144:5.102 (1624.5) By the loving ministry of devoted seraphic hosts 144:5.103 (1624.6) May the Son guide and lead us to the end of the age. 144:5.104 (1624.7) Make us ever and increasingly like yourself 144:5.105 (1624.8) And at our end receive us into the eternal Paradise embrace. 144:5.106 (1624.9) Even so, in the name of the bestowal Son 144:5.107 (1624.10) And for the honor and glory of the Supreme Father. 144:5.108 (1624.11) Though the apostles were not at liberty to present these prayer lessons in their public teachings, they profited much from all of these revelations in their personal religious experiences. Jesus utilized these and other prayer models as illustrations in connection with the intimate instruction of the twelve, and specific permission has been granted for transcribing these seven specimen prayers into this record. 6. Conference with John’s Apostles 144:6.1 (1624.12) Around the first of October, Philip and some of his fellow apostles were in a near-by village buying food when they met some of the apostles of John the Baptist. As a result of this chance meeting in the market place there came about a three weeks’ conference at the Gilboa camp between the apostles of Jesus and the apostles of John, for John had recently appointed twelve of his leaders to be apostles, following the precedent of Jesus. John had done this in response to the urging of Abner, the chief of his loyal supporters. Jesus was present at the Gilboa camp throughout the first week of this joint conference but absented himself the last two weeks. 144:6.2 (1624.13) By the beginning of the second week of this month, Abner had assembled all of his associates at the Gilboa camp and was prepared to go into council with the apostles of Jesus. For three weeks these twenty-four men were in session three times a day and for six days each week. The first week Jesus mingled with them between their forenoon, afternoon, and evening sessions. They wanted the Master to meet with them and preside over their joint deliberations, but he steadfastly refused to participate in their discussions, though he did consent to speak to them on three occasions. These talks by Jesus to the twenty-four were on sympathy, co-operation, and tolerance. 144:6.3 (1624.14) Andrew and Abner alternated in presiding over these joint meetings of the two apostolic groups. These men had many difficulties to discuss and numerous problems to solve. Again and again would they take their troubles to Jesus, only to hear him say: “I am concerned only with your personal and purely religious problems. I am the representative of the Father to the individual, not to the group. If you are in personal difficulty in your relations with God, come to me, and I will hear you and counsel you in the solution of your problem. But when you enter upon the co-ordination of divergent human interpretations of religious questions and upon the socialization of religion, you are destined to solve all such problems by your own decisions. Albeit, I am ever sympathetic and always interested, and when you arrive at your conclusions touching these matters of nonspiritual import, provided you are all agreed, then I pledge in advance my full approval and hearty co-operation. And now, in order to leave you unhampered in your deliberations, I am leaving you for two weeks. Be not anxious about me, for I will return to you. I will be about my Father’s business, for we have other realms besides this one.” 144:6.4 (1625.1) After thus speaking, Jesus went down the mountainside, and they saw him no more for two full weeks. And they never knew where he went or what he did during these days. It was some time before the twenty-four could settle down to the serious consideration of their problems, they were so disconcerted by the absence of the Master. However, within a week they were again in the heart of their discussions, and they could not go to Jesus for help. 144:6.5 (1625.2) The first item the group agreed upon was the adoption of the prayer which Jesus had so recently taught them. It was unanimously voted to accept this prayer as the one to be taught believers by both groups of apostles. 144:6.6 (1625.3) They next decided that, as long as John lived, whether in prison or out, both groups of twelve apostles would go on with their work, and that joint meetings for one week would be held every three months at places to be agreed upon from time to time. 144:6.7 (1625.4) But the most serious of all their problems was the question of baptism. Their difficulties were all the more aggravated because Jesus had refused to make any pronouncement upon the subject. They finally agreed: As long as John lived, or until they might jointly modify this decision, only the apostles of John would baptize believers, and only the apostles of Jesus would finally instruct the new disciples. Accordingly, from that time until after the death of John, two of the apostles of John accompanied Jesus and his apostles to baptize believers, for the joint council had unanimously voted that baptism was to become the initial step in the outward alliance with the affairs of the kingdom. 144:6.8 (1625.5) It was next agreed, in case of the death of John, that the apostles of John would present themselves to Jesus and become subject to his direction, and that they would baptize no more unless authorized by Jesus or his apostles. 144:6.9 (1625.6) And then was it voted that, in case of John’s death, the apostles of Jesus would begin to baptize with water as the emblem of the baptism of the divine Spirit. As to whether or not repentance should be attached to the preaching of baptism was left optional; no decision was made binding upon the group. John’s apostles preached, “Repent and be baptized.” Jesus’ apostles proclaimed, “Believe and be baptized.” 144:6.10 (1625.7) And this is the story of the first attempt of Jesus’ followers to co-ordinate divergent efforts, compose differences of opinion, organize group undertakings, legislate on outward observances, and socialize personal religious practices. 144:6.11 (1625.8) Many other minor matters were considered and their solutions unanimously agreed upon. These twenty-four men had a truly remarkable experience these two weeks when they were compelled to face problems and compose difficulties without Jesus. They learned to differ, to debate, to contend, to pray, and to compromise, and throughout it all to remain sympathetic with the other person’s viewpoint and to maintain at least some degree of tolerance for his honest opinions. 144:6.12 (1625.9) On the afternoon of their final discussion of financial questions, Jesus returned, heard of their deliberations, listened to their decisions, and said: “These, then, are your conclusions, and I shall help you each to carry out the spirit of your united decisions.” 144:6.13 (1626.1) Two months and a half from this time John was executed, and throughout this period the apostles of John remained with Jesus and the twelve. They all worked together and baptized believers during this season of labor in the cities of the Decapolis. The Gilboa camp was broken up on November 2, A.D. 27. 7. In the Decapolis Cities 144:7.1 (1626.2) Throughout the months of November and December, Jesus and the twenty-four worked quietly in the Greek cities of the Decapolis, chiefly in Scythopolis, Gerasa, Abila, and Gadara. This was really the end of that preliminary period of taking over John’s work and organization. Always does the socialized religion of a new revelation pay the price of compromise with the established forms and usages of the preceding religion which it seeks to salvage. Baptism was the price which the followers of Jesus paid in order to carry with them, as a socialized religious group, the followers of John the Baptist. John’s followers, in joining Jesus’ followers, gave up just about everything except water baptism. 144:7.2 (1626.3) Jesus did little public teaching on this mission to the cities of the Decapolis. He spent considerable time teaching the twenty-four and had many special sessions with John’s twelve apostles. In time they became more understanding as to why Jesus did not go to visit John in prison, and why he made no effort to secure his release. But they never could understand why Jesus did no marvelous works, why he refused to produce outward signs of his divine authority. Before coming to the Gilboa camp, they had believed in Jesus mostly because of John’s testimony, but soon they were beginning to believe as a result of their own contact with the Master and his teachings. 144:7.3 (1626.4) For these two months the group worked most of the time in pairs, one of Jesus’ apostles going out with one of John’s. The apostle of John baptized, the apostle of Jesus instructed, while they both preached the gospel of the kingdom as they understood it. And they won many souls among these gentiles and apostate Jews. 144:7.4 (1626.5) Abner, the chief of John’s apostles, became a devout believer in Jesus and was later on made the head of a group of seventy teachers whom the Master commissioned to preach the gospel. 8. In Camp Near Pella 144:8.1 (1626.6) The latter part of December they all went over near the Jordan, close by Pella, where they again began to teach and preach. Both Jews and gentiles came to this camp to hear the gospel. It was while Jesus was teaching the multitude one afternoon that some of John’s special friends brought the Master the last message which he ever had from the Baptist. ...

Talk 5       God’s Superior Wisdom   Today we’re continuing our study of 1 Corinthians 1:18 -2:16. Last time we discovered nine problems with human wisdom:   It is foolishness to God It does not recognise God It rejects the message of the cross It rejects Christ who is God’s Wisdom personified It is totally different from and inferior to God’s Wisdom It is useless as a means of winning others for Christ It is an insecure basis for our faith in Christ It gets you nowhere! It leads only to death It crucified the Lord of glory   Today we’ll be considering God’s superior Wisdom   One of the causes of division in the Corinthian church seems to have sprung from a human and worldly wisdom which was totally contrary to the wisdom of God. These two kinds of wisdom (God’s and man’s) are contrasted in 1 Corinthians 1:18 -2:16   But first it will be helpful to mention some other NT verses which refer to God’s wisdom.   Romans 11:33 33 Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!   Romans 16:25-27 25 Now to him who is able to establish you by my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery hidden for long ages past, 26 but now revealed and made known through the prophetic writings by the command of the eternal God, so that all nations might believe and obey him - 27 to the only wise God be glory forever through Jesus Christ! Amen.   Ephesians 1:7-10 7 In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God's grace 8 that he lavished on us with all wisdom and understanding. 9 And he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, 10 to be put into effect when the times will have reached their fulfilment - to bring all things in heaven and on earth together under one head, even Christ   Ephesians 3:8-11 8 Although I am less than the least of all God's people, this grace was given me: to preach to the Gentiles the unsearchable riches of Christ, 9 and to make plain to everyone the administration of this mystery, which for ages past was kept hidden in God, who created all things. 10 His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, 11 according to his eternal purpose which he accomplished in Christ Jesus our Lord   Colossians 2:2-3 2 My purpose is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, 3 in whom are hidden all the treasures of wisdom and knowledge.   1 Timothy 1:17 17 Now to the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen   Jude 25 24 To him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy-- 25 to the only wise God our Saviour be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen.   From these passages we learn that:   Only God, who is eternal, is truly wise God’s wisdom is beyond our understanding God’s wisdom is a mystery The mystery is the message of Christ crucified – the gospel God’s wisdom is manifested in his church   With this in mind we can now turn to today’s passage and see what more we can learn about God’s wisdom.   The ‘foolishness’ of the gospel is described in 1:18-2:5. However, in 2:6-16 it is seen as God’s revealed wisdom. This is the passage we’ll be looking at today, but, as I am not attempting a verse by verse commentary in these talks, for those who are interested there are additional notes on 1:18-2-5 at the end of the notes on today’s talk.   We now turn to Chapter 2. Please have your Bible open there.   In the previous section Paul has been talking largely about human wisdom.  Now he turns his attention to the wisdom of God.  This is true wisdom.  The main point of this section is that those who are still ‘of this age’, who do not have the Spirit, do not understand the wisdom of God in Christ crucified.  Paul’s concern is to get the Corinthians to stop acting like non-Spirit people and understand who they are in terms of the cross.   v6 We do, however, speak a message of wisdom among the mature, but not the wisdom of this age or of the rulers of this age, who are coming to nothing.   Although man’s wisdom cannot lead him to God, God’s wisdom can lead man to him.  The very message that is foolishness to the unbeliever is wisdom in God’s eyes.    Mature here means spiritually adult.  The Corinthians were showing their immaturity by boasting in a wisdom that was not the wisdom of the cross.   v7 No, we speak of God's secret wisdom, a wisdom that has been hidden and that God destined for our glory before time began.   In this verse Paul sees God’s wisdom as eternal It was ordained before the world began but is hidden from the wisdom of man.  It is (literally) in a mystery, a secret once hidden but now revealed in the gospel.   v8 None of the rulers of this age understood it, for if they had, they would not have crucified the Lord of glory.   None of the political rulers of the day had possessed this divine wisdom or they would not have crucified Christ.  It was by their so-called wisdom that he was put to death.   The Lord of glory - Another example of a title clearly applied to Jesus but which in the OT was applied uniquely to Jehovah (Ps. 24:7-10).   v9 However, as it is written: "No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him"   Human wisdom is based on the observation of the senses (Cf. modern Logical Positivism).   v10 but God has revealed it to us by his Spirit. The Spirit searches all things, even the deep things of God.   Divine wisdom is not perceived with the senses but is revealed by the Spirit.  It’s possible that some of the Corinthians were being influenced by an early form of Gnosticism. They supposed that they could by searching plumb the depths of God’s being.  But only the Spirit of God can know the thoughts of God. See next verse:   11 For who among men knows the thoughts of a man except the man's spirit within him? In the same way no one knows the thoughts of God except the Spirit of God.   The key to understanding God’s wisdom lies with the Spirit. How can we really know the thoughts of another?  A man can only know his own thoughts.  Similarly, only the Spirit of God can know the mind of God. True wisdom comes to us by revelation from the Holy Spirit   12 We have not received the spirit of the world but the Spirit who is from God, that we may understand what God has freely given us.   We have received God’s Spirit so that we may understand… We have not received the spirit of the world (Satan, the god of this age 2 Cor.4:4).  Any suggestion that a Christian could receive any spirit other than that which comes from God would be totally foreign to Paul’s thinking.    13 This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit, expressing spiritual truths in spiritual words.   The revelation of the Spirit is what enables Christians to understand God’s wisdom.  It is also what enables us to preach it! This is what we speak…             Expressing spiritual truths in spiritual words   The gospel is a spiritual truth and must be proclaimed with spiritual words – words taught by the Spirit (not with human wisdom) There could even be a reference to spiritual gifts here (cf. 1 Corinthians 12:1 pneumatika).    14 The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned.   Note that the ‘man without the spirit’ (psuchikos - natural) does not accept the things of the Spirit.  They are foolishness to him because he cannot understand them.   15 The spiritual man makes judgments about all things, but he himself is not subject to any man's judgment:   By contrast, ‘the spiritual man’ (pneumatikos) can make judgments about all things because he has the Spirit.   16 "For who has known the mind of the Lord that he may instruct him?"  But we have the mind of Christ.   Mind here = spirit.  ‘In the Greek Bible that Paul cites the word “mind” translates the Heb. ruah, which ordinarily means “spirit”’ (Fee pp 119-120).   Note again that Christ is identified with Jehovah (cf. Isaiah 40:13).    Finally, note the connection between the Spirit and the cross in this passage.    2 For I resolved to know nothing while I was with you except Jesus Christ and him crucified. 3 I came to you in weakness and fear, and with much trembling. 4 My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit's power,   7 No, we speak of God's secret wisdom, a wisdom that has been hidden and that God destined for our glory before time began. 8 None of the rulers of this age understood it, for if they had, they would not have crucified the Lord of glory. 9 However, as it is written: "No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him"-- 10 but God has revealed it to us by his Spirit   God’s wisdom is revealed in the cross God’s wisdom is revealed by the Spirit The things of the Spirit may be discerned by their relationship to the cross It is only by preaching the message of the cross with the power and wisdom given by the Spirit that we can hope to bring others to Christ who is the Wisdom of God.     Additional notes on 1:18-2:5   a) God’s ‘foolishness’ – the cross (1:18-25)   In v17 Paul reminds the Corinthians that the Gospel had not been preached to them with human wisdom lest it should detract from the cross of Christ 18 For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written: "I will destroy the wisdom of the wise; the intelligence of the intelligent I will frustrate." 20 Where is the wise man? Where is the scholar? Where is the philosopher of this age? Has not God made foolish the wisdom of the world?   v18    but to us who are being saved   There are only two groups of people in the world as far as God is concerned, not Jew and Gentile but those who are being saved and those who are perishing.   Note the continuous tense here.  The message of the cross is foolishness to those who are on their way to destruction, but it is the power of God to those who are on their way to salvation.    v19    I will destroy   Man’s wisdom has been destroyed by the cross.  Any wisdom that man may seem to have is rendered meaningless by Calvary.    v20    age......world   The terms are used synonymously here.  The emphasis is that the world is passing, transient.             scholar   Fee (p 71) rightly points out that this should be translated expert in the law.   v21    The world though its wisdom did not know him   Paul rejects the claim that man can know God through wisdom (cf. Romans 1:18-31).              The foolishness of what was preached   It is not the act of preaching but the content that is referred to here (as NIV makes clear – cf. AV ‘the foolishness of preaching’).  It is through the apparently foolish message of Christ crucified that God is pleased to save those who believe.   v22    Jews......Greeks   Both Jews and Gentiles are looking in the wrong direction unless they look to Christ. The answer is not in miraculous signs, nor in human wisdom. The search for these is an expression of man’s rebellion against God.  The answer is the message of the cross.   Power and wisdom are still the two basic idolatries of our fallen world.   v23    but we preach Christ crucified   Christ crucified, by human standards, is the very opposite of what each group is looking for. Indeed a crucified Messiah is a contradiction in terms - ‘fried ice’!   The verb crucified is in the Perfect Tense which speaks of a past act the effects of which are still felt in the present.  Christ’s atoning death is still efficacious.   v24    to us who are called   Salvation is rooted in a divine, not a human decision - but this does not deny the necessity of a human response.             power..... wisdom   Note the different effects the preaching of the Gospel has.  Power contrasts with stumbling-block, wisdom with foolishness.  The cross was a stumbling block to the Jew because of Deuteronomy 21:23 - Cursed is everyone who hangs on a tree (cf. Galatians 3:13).   v25    the foolishness of God   Of course Paul is not ascribing foolishness to God.  He is saying that God’s truth which seems foolishness to the unbeliever is wiser than the unbeliever’s wisdom.  He uses the neuter of the adjective - to moron - instead of the noun - moria - here (literally the foolish thing instead of foolishness).  This points to a particular act of God’s foolishness (the cross).  Compare weakness where again the neuter of the adjective is used.   ‘Had God consulted us for wisdom we could have given him a more workable plan, something that would attract the sign-seeker and the lover of wisdom.  As it is, in his own wisdom he left us out of the consultation’ (Fee, p 77).   b) God’s ‘foolishness’ - the Corinthian believers (1:26-31)   v26    think of what you were when you were called   This verse has been much used as evidence of the sociological structure of early Christianity.  See Fee pp 80ff for a brief discussion.  However,   ‘The truly unique feature of early Christianity was its nonhomogeneous character, that it cut across all sociological lines and accepted as “brothers” slave and free, Jew and Gentile, male and female” (Fee, p 81).   vv27-28                foolish...... weak.......lowly   It is the things which the world considers foolish, weak, and lowly that God has chosen to nullify or render inoperative the things considered to be wise, strong and noble.  The purpose of this is in verse 29 - that no-one may boast before him. In Christ God has already set the future in motion, whereby the present age is on its way out.   v30    righteousness ...... holiness..... redemption   NIV gets the translation right here (AV is misleading).  Righteousness, holiness and redemption are three different aspects of God’s wisdom.  They’re all central to Paul’s theology and result from the cross.   v31    he who boasts.... let him boast in the Lord   The verse clearly refers to Jesus, but it is a quote from Jeremiah 9:23-24 where it is Jehovah who is referred to (cf notes on 1:2 and 1:8.   Boast here has the sense of trust.   c) God’s ‘foolishness’ - Paul’s preaching (2:1-5)   v1      I did not come with eloquence or superior wisdom   When Paul came to Corinth he did not try to persuade them with human philosophy.  He simply preached Christ crucified (v2).  The cross cannot be rationalised.             The testimony about God   Testimony or mystery? Texts differ (marturion or musterion).  Barrett prefers testimony because (a) mystery is in the context and could have affected a copyist subconsciously, and (b) testimony is more suited to the initial proclamation of the Gospel.   v2      I resolved   Paul’s determination here is probably not because of his apparent failure at Athens (Acts 17).  ‘He is not contrasting his evangelistic method with that which he employed elsewhere, but with that which others employed in Corinth’ (Barrett).  Cf Fee, p. 92.   v3      weakness, fear ...... much trembling   See note on Acts 18:1.  The weakness may refer to some observable physical condition.  Astheneia normally means sickness and this is by no means impossible - cf Galatians 4:13-14.   v4      not with wise and persuasive words but with ....... the Spirit’s power   Having contrasted human wisdom with the cross in vv 1-2 he now contrasts it with the Spirit’s power.  This does not necessarily refer to signs and wonders here - note the absence of reference to miracles in Acts 18.  Fee, p. 95, believes it refers to their actual conversion with the accompanying gift of the Spirit which was probably evidenced by spiritual gifts, especially tongues.    

As long as Biblical Storytellers are willing to be guests for this podcast, I want to have an ongoing series that enables you to enjoy this art form. There are multiple reasons why I enjoy this art form, but one of the main reasons is that it combines two ancient practices--storytelling and the public reading of scripture. Throughout human history storytelling has played a fundamental role in human culture. It is one of humanity's oldest art forms. There has always been an entertainment dimension in story telling, but story has used to do so much more. Stories have been used to give people their sense of identity, their understanding of reality, the notion of their place in the world. Stories been used to teach, guide, enlighten, reveal, change minds, and motivate. This is only a small list of the ways story has been used. For the Jewish and Christian heritage, story is the primary dimension of scripture. As such it is understood to be a primary means by which Jews and Christians claim to understand and experience God. Both Jews and Christians see as a central to their obligation to God the task of bearing witness to God and God's deeds. In order to fulfill that task, storytelling is necessary. Since story makes up the primary dimension of Jewish and Christian scripture, it is not surprising that the public reading of scripture has been integral to both traditions. From the time of Moses forward, the public reading of scripture has been a part of Jewish worship, and since Christianity was birthed within Judaism, that tradition carried over has continued. For Christian's the biblical story has an interplay of two components relating to the task of witness--the prophetic and the Gospel. In light of God's holiness and justice, the prophetic holds up a standard that calls us into question and accountability for the sinfulness, brokenness, and evil we choose to create. In light of God's loving nature, the Gospel gives reveals to us the good news that God reaches out to us for reconciliation, healing, and redemption. Christian witness to God is thus an interplay of being prophetic and proclaiming the Gospel. To give us an example of how biblical storytelling is a means of the interplay of these two components, especially as the biblical story relates to present circumstances and events is my guest, Drew Willard. Drew Willard is an ordained minister of the United Church of Christ, seeking to be what Dennis Dewey of the Network of Biblical Storytellers, Int. calls a “storyvangelist”. Biblical storytelling and graphic arts have been important interpretive skills he brings to ministry. Since the 1990s, he has been performing his own paraphrased translations of the Gospels – notably at 19 venues while on a roadtrip in 2007. He has used his drawings for PowerPoint presentations to accompany Lenten readings, as well as for bulletin cover illustrations. He has organized and participated in interfaith worship events – including “Evenings of Sacred Storytelling” with Jewish and Muslim storytellers. While on sabbatical in 2017, he was an artist-in-residence at the Grunewald Guild in Washington state. In the winter of 2019, he was a Fringe Teller at the Florida Storytelling Association annual festival in Mt Dora, FL and that summer, he performed as a Co-Creator at the Wild Goose Festival in Asheville, NC. A collection of Drew’s paraphrased translations and artwork Gospel Pilgrimage Stories was published in 2017 by Westbow. He is available for preaching, teaching, drawing & storytelling by mutual agreement.   Gospel Pilgrim Storyteller (website) https://www.gospelpilgrimstoryteller.com/     Drew Willard - Youtube (sample stories) https://www.youtube.com/channel/UC-H-9FKwcydjBhTKcI9-7hg    Gospel Pilgrimage Storytelling (program recitations) https://www.youtube.com/watch?v=LdkJueeuyOQ&list=PLP3PRBPVgY6WuGjmoD-UwVSEtMMtbPF5c   Gospel Pilgrimage Stories (book) Westbow [ISBN-13: 978-1512777222] https://www.

Both Jews and Gentiles have been blinded by manmade rules and regulations. Both sets of rules are completely different — but both have ignored what Yeshua taught. What will it take to get back to the faith once delivered to the saints?

Some of us alive today have never known a day when our country has not been at war. Never a moment of peace, but always fighting – for 18 years! But for over 4,000 years, there was nothing but fighting and enmity between God and us. No peace whatsoever. Yet one day, the Prince of peace came and brought – not a temporary truce – but a peace for us that would last forever! This passage is talking about the Prince of peace. How were we brought near to God? Through Jesus Christ – He is our peace! There was a wall of separation that made a dividing line between us and God. We were not allowed to enter His presence, even if we had wanted to. But that wall of enmity has now been torn down. God has made peace with us and brought us near to Himself. We are no longer under a yoke of bondage, and now the Church is no longer divided between Jews and Gentiles; but we are one body in Christ! Both Jews and Gentiles broke the original covenant of works, and transgressed God’s law; and we deserved nothing but God’s righteous judgment. And it is in Christ that both have been brought to peaceful terms of reconciliation with the Father. He had every right to punish each one of us; but in His lovingkindness, He gave us a Mediator. And now this vertical enmity between God and ourselves is gone, through the blood of Christ’s cross!But this isn’t all! God has not just declared peace – all the while not wanting anything more to do with us. Rather, He has given us free access to Himself! That is the Christian hope! The enmity between God and ourselves is gone. There is a perfect way of peace, full of God's love and affection; and His name is Jesus Christ. When we are discouraged by the continual reports of wars and divisions in this world, cling to Christ! Run to Him and rest in Him, for He Himself is your peace! (verse 14) He has given us everything we need to dwell in His presence, and to bask in His glory.

Chapter markers:Acts || 17 - 5:14  || 18 - 11:11 || 19 - 15:50 || 20 - 23:11 ||Proverbs || 13 - 29:02 ||Paul continues to preach the good news of Jesus from city to city, and the Jews continue to be jealous of the attention he is getting by preaching Jesus. Riots ensue, often because Jewish leaders conspire to work up crowds against the apostles. Both Jews and Greeks come to faith in Christ, and new churches are planted. Finally, Paul says goodbye to the Ephesian church elders, knowing he will never see them again. Our passage begins where we last left Paul and Luke, as they are travelling through Phillipi and preaching the good news.:::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by Eric Williamson.facebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

Both Jews and gentiles alike have been grafted into the faith through Jesus. All are equal and have access to security in Him.

Both Jews and gentiles alike have been grafted into the faith through Jesus. All are equal and have access to security in Him.

Romans 1 The gospel is the power of God unto salvation through Jesus Christ—The wrath of God rests on those guilty of murder, homosexual practices, fornication, and other sins if the guilty do not repent. Romans 2 God will render to every person according to his or her deeds—Both Jews and Gentiles will be judged by gospel laws. Romans 3 Man is not justified by the law of Moses—He is justified through righteousness, which comes through faith in Christ, made possible through Christ’s atoning sacrifice. Romans 4 Abraham’s faith was accounted to him for righteousness—Man is justified by faith, righteous works, and grace. Romans 5 Man is justified through the blood of Christ—Adam fell, and Christ atoned that man might be saved. Romans 6 Baptism is in similitude of the death, burial, and resurrection of Christ—The wages of sin is death—Christ brings eternal life. You can find the study questions that go with this material in the Gospel Library app or online at the website of The Church of Jesus Christ of Latter-day Saints. https://www.lds.org/study/manual/come-follow-me-for-individuals-and-families-new-testament-2019/13?lang=eng Many thanks to Thomas Wayment, the BYU Religious Studies Center and Deseret Book who granted permission for this podcast to use Thomas Wayment’s translation which is published as “The New Testament: A Translation for Latter-day Saints.” https://deseretbook.com/p/rsc-the-new-testament-a-translation-for-latter-day-saints-a-study-bible

Paul continues to preach the good news of Jesus from city to city, and the Jews continue to be jealous of the attention he is getting by preaching Jesus. Riots ensue, often because Jewish leaders conspire to work up crowds against the apostles. Both Jews and Greeks come to faith in Christ, and new churches are planted. Finally, Paul says goodbye to the Ephesian church elders, knowing he will never see them again. ::: Christian Standard Bible translation. All music written and produced by John Burgess Ross. facebook.com/commuterbible twitter.com/CommuterPod patreon.com/commuterbible

Introduction: Many Christians without trying have a divided God, the God of the OT, and a second and different God of the NT. This functional Bitheism is a contradiction to the unity of the Scriptures and a seedbed for atheism. Some see the God of the OT as a God of law and wrath and the God of the NT as a God of salvation and love. Maybe you don’t have that extreme division in your minds but there are others who think that the God of the NT is a God of all nations, and in the OT He is only a God of one. So missions is a NT phenomena and not an OT one. This is a very wrong headed way to think about God. Our text today is proof of this. Today we are looking at Rom. 15:9-12, ‘As it is written, “Therefore I will praise you among the Gentiles, and sing to your name.” And again it is said, “Rejoice, O Gentiles, with his people.” And again, “Praise the Lord, all you Gentiles, and let all the peoples extol him.” And again Isaiah says, “The root of Jesse will come, even he who arises to rule the Gentiles; in him will the Gentiles hope.”’ Paul has been speaking about unity in the church in Rome, and a never before heard of unifying of Jew and Greek in the Church. Both Jews and Gentiles have prejudices that need to be overcome. So here we see Paul quoting the word of God from the OT to prove that this new united body was always God’s plan from the beginning. By proving that God is a missionary God Paul is laying a foundation for true racial reconciliation, united worship and God being glorified. We will look at these... Read More Source

Romans 3:21-31 — When God interups human history, everything changes! Up until this point in Romans, Paul has been emphasizing wrath and judgement for all men since we are all guilty of sin and under condemnation. The tone of this letter completely changes in this section with these two small words “but now.” Dr. Martyn Lloyd-Jones breaks up Romans 3:21-31 into two main sections, outlining that Paul has finally begun to discuss the way of salvation and the characteristics of the way of salvation. After much talk of wrath and destruction, it seems like a relief to see that the Lord has provided a righteousness for us and has revealed it to us. This righteousness is by nothing that we have done because we receive it, only through faith. Both Jews and Gentiles can rejoice because this gift was planned before the foundation of the world, entirely by God’s grace, and open to all men! Dr. Lloyd-Jones points out that everything about salvation points to the glory of God! Any idea that man has concerning salvation should always conform to this one passage of Scripture and nothing we say about salvation should deny any of these statements.

Both Jews and Gentiles condemned Jesus to death, not because of any crime He committed, but because of Who He was.

Both Jews and Gentiles

Romans 02—God will render to every person according to his or her deeds—Both Jews and Gentiles will be judged by gospel laws.

I. The Seemingly Insurmountable Problem: Genuine Unity Turn in your Bibles to Romans chapter 15. We're looking, for two weeks at verses 7-13. And as we do, we come in a very timely fashion to a text of scripture that addresses an issue that has pressed itself into the world consciousness forcefully over the last handful of weeks although it never really fully leaves, and that is the crisis in the Middle East. You know that several weeks ago, some Israeli soldiers were kidnapped and that sparked a great military conflict going on right now between Israel and Hezbollah. And recent events in the Middle East have caused the alarm of people all around the world and a renewal of the desperate search for a political and diplomatic solution to lasting peace in the Middle East. And there's a long heritage to that search, isn't there? Now obviously, there may be some that would have the question: How can Israel, for example, negotiate with Hezbollah whose stated purpose is their extinction as a nation? Now how are you going to sit down at the table with somebody like that? And you could turn the whole thing around and ask, how can Hezbollah, seeing the world in their own way, looking for an Islamic state to rise up there, how can they negotiate with Israel, who wants to continue to be a Jewish state, how can they get together diplomatically? But there have been efforts made toward lasting peace in the Middle East. In 1978, I remember when President Carter got Anwar Sadat and Menachem Begin together for the Camp David Accords, and they said it was a new milestone in heading toward peace in the Middle East. Of course, Sadat was assassinated by his own countrymen three years later, because they felt he'd sold out to the Jews. And then there was, in 1993, the Oslo Accords during President Clinton's administration, in which Yasser Arafat of the PLO and Yitzhak Rabin got together from Israel and they had the Oslo Accords and it was brokered by Clinton and signed September 13th, 1993. And the world thought so much of the Oslo Accords that in 1994, the three principals in that, Yasser Arafat, Shimon Peres, and Yitzhak Rabin, were awarded the Nobel Peace Prize. Of course, the very next year, Yitzhak Rabin was assassinated by a fundamentalist Jewish man who felt he'd sold out to the PLO. And Arafat, for his part, didn't continue in the accords, he didn't keep his end of the bargain. And frankly, many observing, looking on the outside, said he's just never really changed from the statement he made to The Washington Post in 1970, "The goal of our struggle is the end of Israel and there can be no compromise." Okay, well, how are you going to negotiate with that? And our State Department has been developing what they call a "road map to peace" in the Middle East. Here (Romans 15) is the road map to peace in the Middle East. Amen? It's in here. Someday, there will be lasting and permanent peace in the Middle East between Jews and Gentiles. Amen and hallelujah! And we ought to pray for it, because it's most certainly going to come. But it's not going to come the way the United States State Department thinks it's going to come. It's not going to come through a negotiated or even a military solution. It's going to come by the power of God working through the Gospel in the end. That's how it's going to come. True lasting peace between Jews and Gentiles in the Middle East and around the world seems as impossible now as it ever did. There's still what the scripture calls that "dividing wall of hostility" between Jews and Gentiles. And so one generation of peace negotiators after another can try to solve the Gordian knot, unravel the Gordian knot, of Middle East peace, some may make headway for a little while and if the headway was significant enough, they may even win the Nobel Peace Prize. But we know what we already sang earlier today is true, in that beautiful hymn, May Jesus Christ be Praised. This is what one of the verses says: Ye nations of mankind, in this, your concord find May Jesus Christ be praised! Let all the earth around Ring joyous with the sound May Jesus Christ be praised! That's where we're going to find the unity because that's what God is working around the world. That's the peace He intends. And I believe only the advance of the Gospel can genuinely and permanently reconcile Jews and Gentiles together, as each of them repent and trust in Jesus Christ for salvation. And frankly, as I read the scriptures, only the second coming of Jesus Christ and the establishment of His reign around the world will produce lasting peace in the Middle East. Jew-Gentile Conflict a Subset of Human Conflict Now Romans 14 and 15 deals with a significant problem in a local church 20 centuries ago. A local church of Rome had some divisions cropping up between Jews and Gentiles. It was a mixed church, there were some Jews, some Gentiles there, all of them believing and trusting in Christ but there were some issues, some difficulties, what Romans 14 calls "debatable issues." And I think it's centered on the role the Law of Moses was going to have in the everyday lives of Christians, and there was a struggle. Now as we come to the question of Jew-Gentile conflict in a 1st-century church, the church of Rome, you may ask, "What does this have to do with my problems and my troubles today? How is this relevant?" You may even think, "How is the Middle East struggle relevant to my life?" Many Americans, I think, are interested in what's going on there. But I say to you that Jew-Gentile conflict in the church in Rome in the 1st century is a paradigm of all human conflict for all time. And the root causes there are going to be the same in our day as they were back in their day. The fact of the matter is, at root, all sinners apart from Christ, all sinners have no peace with God. And because they have no peace with God, they have no peace with themselves. And because they have no peace within themselves, they have no peace with other people. And that's where the root of all conflict comes from on this earth. Isaiah 57:20-21 says, "The wicked are like the tossing sea which cannot rest, whose waves cast up mire and mud. 'There is no peace,' says my God, 'for the wicked.'" And out of that comes the Middle East crisis, out of that comes, in my opinion, every human conflict, because we have the habits of selfishness and bad relating, and they even carry over into the Christian life as well, sadly. The Jew-Gentile conflict in the 1st-century church is hardly different at all from modern Baptist churches having conflicts over politics or power struggles or the color of the carpet in the new Worship Center. These struggles find their root in human sin and selfishness, all of them do. Neither, frankly, is it different from strife in homes between husbands and wives, between parents and children, between siblings; or in neighborhoods, from one neighbor to the next; or in office places, from one co-worker to the next co-worker. It's the same. The roots are the same all over. Deep division and conflict between sinners is a basic effect of sin. And only the reconciliation of the Gospel through faith in Jesus Christ can genuinely, truly solve the problem. The Church at Rome: Seeds of Its Destruction Already Planted Now the church at Rome, the seeds of its destruction were already planted within its own heart by the many, many years that each of those individual Jews and Gentiles spent in sin and in selfishness before they ever came to Christ. The seeds of their destruction were already sowed. Now we have seen throughout the Book of Romans the struggle that Paul is having to deal both with Jews and Gentiles who would be reading his letter. I mean, right from the beginning in Romans 1, you have Paul describing Gentile sin, pagan sin, apart from the knowledge of the Law of Moses, into idolatry and wickedness, he describes it very clearly in Romans 1. But then he turns and addresses, in Romans 2, the self-righteous Jewish person who thinks he can earn his salvation through his law-keeping, and he deals with that in chapter 2. Then in chapter 3, he sums up the entire human race in terms of our sinfulness: "For all have sinned and fall short of the glory of God." Early in Romans 3, he said there is no difference between Jew and Gentile, for all of us are sold into sin. That is common between us, we share that. Jews and Gentiles share it together, and it's also the root of the very problem that we have. And so Paul is dealing with the issue of Jew and Gentile in the Roman church. In Romans 11, his concern is that Gentiles who are flooding into the church and the Gospel is so richly successful among the Gentiles may become arrogant toward the fallen Jewish nation, those branches that have been stripped off of that olive tree, and he's concerned that the Gentiles not be arrogant toward the Jews. But then in 14, his concern, Romans 14, his concern reverses and he's zeroing in on Jewish legalese within the church, who he calls "weak in the faith," that they not judge others who are not following their rules and regulations. And he wants genuine Jew-Gentile unity, he's dealing with that. But he also, in Romans 14, deals with Gentiles, I think, who are strong in the faith, who understand the new covenant, that they not flaunt their freedoms all over the place and thus create a rift in the body of Christ. He's looking for unity. And here we see the culmination finally of this whole issue, Romans 14, Romans 15, of Jew-Gentile struggling within the church as we come to verse 7. And there he commands us, "Accept one another," Jew-Gentile unity. Unity of the Church Essential to Its Mission Now I say to you that genuine unity, not fake unity, not artificial or counterfeit unity, but genuine unity that only Christ can produce, is essential to the Gospel mission in the world. We must have it. We must have this genuine unity. The power of the Gospel to reconcile sinners at the human level must be made obvious to people who haven't believed the Gospel yet. We've got to put it on display. It's essential to the advance of the Gospel. As the Gospel makes its powerful advance in the world, it must show itself powerful to reconcile people who ordinarily couldn't get along. And I don't just mean Jew and Gentile, but even deep racial or tribal divisions. We need to see it put on display that the Gospel can do that. A divided bickering, fighting, selfish church cannot advance the Kingdom of God. And God wants to use the church, united, filled with the Spirit, to advance His name and His kingdom. And so, He's put us on display. Does that bother you that God has put you on display? Don't you remember in the Sermon on the Mount, He said, "No one lights a lamp and puts it under a bowl; instead he puts it up on a stand, and it gives light to everyone in the house." "You are the light of the world," He says. And so He wants to put the church, not this one local church, but yes, this local church, He wants to put us on display. And one of the things He wants to display is the genuine, heartfelt love and unity from one to another. It needs to be put on display. Tertullian in 197 in the midst of the advance of the Gospel through the Roman Empire, he said this: "It is mainly the deeds of a love so noble that lead many to put a brand upon us." They say, "Behold how they love one another. And they are angry with us, too, because we call each other 'brother.'" They're jealous of the love that the early church was showing to one another, but some of them said, "I want some of that. I want to know how to love, and I'd love to be part of it." That was so attractive in the 1st-century, 2nd-century church. Now there're two key statements that Christ made that show how important it is that local churches have an open, obvious unity, I would say even a supernatural unity, that can only be described by the Gospel, the power of the Gospel. Two statements. One is John 13:35 in which Jesus said, "By this will all men know that you are My disciples, if you love one another." This is the proof to the world the you are My disciples: If you have a genuine, open love for one another. That's one statement. Even more powerfully, in the high priestly prayer in John 17, this is so beautiful, Jesus prays for his own ministry, prays for His immediate apostles who are right there, and then He extends His prayer to pray for all of those who are gonna hear the Gospel through their message. And this is what He prays, it's in John 17:20-23. He says, "My prayer is not for them alone. I pray also for those who will believe in Me through their message, that all of them may be one, Father, just as You are in Me and I am in You…May they be brought to complete unity, to let the world know that You sent Me." Now let me tell you something. It frustrates me when I hear commentators say, "See? Jesus made that prayer and He's not getting what He wanted. We have got to do something to help Jesus' prayer out." Oh, don't you ever believe that about Jesus' prayer life. Does Jesus get everything He asked for in prayer? I tell you, He does. And we will someday be as one as the Father and the Son are one, isn't that beautiful? That's where our concord, our peace, our unity, is going to come from. When the Gospel is done with us, we are going to be perfectly one with people from all over the world. And how sweet is that going to be? But that's not the only thing Jesus prays; He says, "May they be brought to complete unity to let the world know that You sent Me." So the bringing, the process, of unification has to be done in front of an openly watching world so that we can be put on display and they can believe that Jesus is the Son of God. That's the way that the prayer works in John 17. And how sweet is it going to be when a multitude greater than anyone could count stands around the throne from every tribe and language and people and nation? How sweet will it be that there'll be no division by haves and have-nots? No economic division. There'll be no racial or tribal division. There'll be no gender divisions, or age-graded divisions, or anything. There will be a perfect unity so much that we cannot even barely comprehend it or describe it. That is where we're heading. That is the future. And that is Heaven. But the process of unification must happen here on earth. I want it to happen here in this church. I'd like to see it. I'd like God to use our home fellowships to produce it. I like stuff to go on in the halls and in the pews and through the preaching and the ministry to make it happen so that we can put on display the love that only Christ can give, to put it openly and obviously on display. II. Ten Remedies from Paul to Jew-Gentile Division Listed Now that's all just the table-setting, the introduction. You think, "This is going to be a really long sermon if that's just the introduction." Actually, it's going to be two really long sermons. Okay? We're going to be looking over this week and next week at 10 remedies the apostle Paul gives in these wonderful verses to Jew-Gentile division. And as I said, I don't want you just thinking Jew-Gentile, but I also want you to think just about divisions and a lack of unity and harmony at every level. He's going to give us 10 remedies. We're going to look at six this morning, and God willing, four next week. The 10 remedies are: Understand God’s Ultimate Purpose: His Own Glory Understand God’s Second Purpose: Our Delight in His Glory Obey God’s Command: Accept Each Other Follow Christ’s Pattern of Acceptance Understand Christ’s Servanthood to the Jews Understand Christ’s Commitment to God’s Truth Believe God’s Promises to the Patriarchs Glorify God for His Mercy to Both Jews and Gentiles Understand the Prophecies of Jew-Gentile Unity Hope in Our Glorious Future Together Now the overall point here is this: That God, in His infinite wisdom, in His eternal counsels before the foundation of the world, chose people from every tribe and language and people and nation to be rescued from this wicked and evil age by the power of the Gospel, that He will protect us in our journey through this evil age and bring us someday, Jew and Gentile, together into a perfect unity, focused on His throne and His glory forever and ever. And since that's going to happen ultimately, then in every local church, there should be an essential unity put on display to make that happen. That's how it works. We're going from the local church of Rome and their problems and their bickering and their difficulties out to the ends of the earth through missions, in these verses, out to eternity in worship. That's the motion. What an incredible set of verses these are. And so therefore, what I get out of this is that it matters a lot whether our church or any local church gets along well. It matters whether we love each other and whether there's an essential palpable unity and love in the church or not. It matters a lot. And that's the movement of these verses. Remedy #1: Understand God’s Ultimate Purpose: His Own Glory Alright, let's talk about the first remedy. The first remedy to Jew-Gentile division is that we should understand God's ultimate purpose in all things, namely, His own glory. This is the beginning of the true road map to peace in the Middle East. This is where it starts. Let's understand God's commitment to His own glory. Now I say to you that man-centered thinking is at the root of all human division. It all starts there. You know something? We... Well, I make too much of myself. Oh, come on. We make too much of ourselves. We think too highly of ourselves. We are our own favorite topic. And our needs and interests are our own favorite sub-topics. We are fascinated with what we are interested in, and we are the center of everything. And may I say to you that until the human heart is captivated by something greater and more attractive than ourselves, we will continue doing the same thing. We will continue bickering and being divided. Racism and selfish national pride is a form of self-worship. So what we're seeing in the Middle East is a bunch of people ultimately really just worshipping themselves, is what's going on, on both sides, I would say. And all self-worship is a form of idolatry, isn't it? Haven't we exchanged God and now we are at the center and we're worshipping ourselves? But I say to you, as we've said many times before, God's glory is the only true right center of the universe. What do we mean by “the glory of God”? Now what do we mean by "the glory of God"? We talk about that phrase frequently. What does it mean? Well, I mean, it is the radiant, brilliant, attractive, fascinating display of God's nature, of His attributes. It's the shining radiance of all that God is. That's the glory of God. It involves light from God and truth from God about His own nature. The center of it is God's own person, His nature, what He is like. Now I want to bring you back to the night that Jesus was born. Now I'm not saying this happened, but let's imagine the shepherds were sitting around the campfire, bickering. Now it doesn't say in scripture, don't come back and say, "Pastor, there's no record that the shepherds were bickering the night that Jesus was born," but let's just imagine. It's not so extreme that we couldn't think that they were bickering about whose sheep were best or about which watering hole who would use which one, and that one's muddy but this one's clear, and I get to use it first. And they might have even struggle, they fought over it, who knows? 20:12 S1: But there they are the middle of the night, when suddenly, an angel of the Lord appeared and the glory of the Lord shone all around them, and they were, in the King James Version, "sore afraid." And the angel brings good news of glad tidings that will be for all the people: "Today in the city of David, a savior has been born for you. He is Christ the Lord. And this will be assigned to you, you will find a baby wrapped up in swaddling clothes and lying in a manger." Then suddenly, with the angel, there was the heavenly host and they were saying, "Glory to God in the highest, and on earth, peace to men on whom His favor rests," and they're just celebrating, and then they go back into heaven, and the angel's gone. "Okay, now what were we arguing about? Alright. I think my sheep are better... " They're not even thinking about that! They are thinking, "Let's go to Bethlehem and see this thing that the angel has told us about, that the Lord has told us about." The bickering has been driven out by a greater glory. And when we at last have a perfect vision of God's glory, I tell you, all bickering will end. It will have been expelled by something better, something more glorious, than self-interest. Now how does Paul put the glory of God at the center of it? Look at verse 7, reading this time from the ESV, I think it's got a little bit better translation, in verse 7, it says, "Therefore welcome one another as Christ has welcomed you for the glory of God." Paul puts God at the center by giving the reason why Christ welcomed us. We, the wretched, rebellious sinners, deserving of wrath and hell, we, shaking our fists at God, whose throats are open graves and whose tongues practice deceit, ruin and misery marks our way in the way of peace, we do not know, Romans 3. We are the ones that Christ has welcomed. And He did it for the glory of God, to put God on display. Now you might say, "How does Christ welcoming wretched sinners like us put God on display?" Well, it does. Look at verse 8. "For I tell you that Christ has become a servant to the circumcised, [the Jews] to show God's truthfulness, in order to confirm the promises given to the patriarchs." In other words, a central reason that Christ came and did His work is to prove how truthful God is, to prove that God always tells the truth, that when He makes a promise, He keeps it. And so God is glorified by Christ coming to earth because it vindicates the promises that God had made. It shows Him to be a truthful God, more about that later. But I tell you this: We tend to think of human salvation in a human-centered way. It's because God loves us so much, because God couldn't live without us, because God needed us. We are the reason, and all of that. Well, let me tell you, God's reasons were first and foremost God-centered, because He says in Isaiah 48:11, "For My own sake, for My own sake, I do this. How can I let myself be defamed? I will not yield My glory to another." That's God's motive. First and foremost, for Himself. And so, Christ came to prove that God told Abraham, Isaac, Jacob, and David the truth when He promised a Messiah who would come later. And so God's truthfulness is glorified by this salvation. He's putting God on display. We see it again in verse 8 and 9, and He puts God's glory on display when He speaks of why the Gentiles were saved. "For I tell you, Christ has become a servant of the Jews on behalf of God's truth to confirm the promises made to the patriarchs, so that the Gentiles might glorify God for His mercy." And so you see Christ's ministry not only elevates the truthfulness of God, but also the mercy of God. We are all of us saved by mercy. God has been merciful to us in Christ, and we celebrate the mercy of God. So I say to you that basically, human strife and conflict end when the glory of God takes its proper place in our hearts and estimations and we start thinking about the truthfulness or the mercy or the power or the knowledge or the wisdom of God, and we are just done with strife and conflict. That is remedy number one. And I'll tell you, it'll work through all eternity. There'll be no strife and conflict in Heaven. Remedy #2: Understand God’s Second Purpose: Our Eternal, United Delight in His Glory Remedy number two: Understand God's secondary purpose. His secondary purpose is our eternal united delight in His glory. That's His secondary purpose. God's ultimate purposes were God-centered, but God's secondary purposes were human-centered. He loves us. And I say to you, the measure of love is what the loving one is willing to give to the one he or she loves. How much is God willing to give us? He's willing to give us the greatest thing He could ever give: He's willing to give us Himself. He is willing that He Himself would be our possession throughout all eternity, that He Himself would be our reward throughout all eternity. He is willing to give us that grand and glorious gift of Himself. But I say to you also, He's willing to give us lesser gifts. For example, He's willing to give us each other. Oh, I don't mean "each other" kind of the way we were apart from Christ. I don't even mean "each other" the way we are now, struggling with our sanctification. I mean He means to give us each other perfected and glorious in Heaven. He means to give you a gift of brothers and sisters from every tribe and language and people and nation, to share the experience with up in Heaven. No, you're not going to have your own private cubicle to watch God's glory every night, okay? You're going to be with other believers. "As for the saints who are in the land," Psalm 16, "they are the glorious ones in whom is all My delight." And so God means to give us this lesser gift of one another, perfected by the Gospel. And look how happy these verses are. I'm just so happy this morning, I get to preach these happy verses. And you are lesser happy, you get to listen to them. Okay? See, I'm more happy cause I know when this thing's going to end, I get to control that, okay? But still we have a glorious search of human happiness in these verses. Look how happy these verses are. Verse 9, "'Therefore I will praise you among the Gentiles. I will sing hymns to your name.' Again, it says, 'Rejoice, O Gentiles, with His people,' and again, 'Praise the Lord, all you Gentiles, and sing praises to Him, all you peoples.' And again, Isaiah says, 'The root of Jesse will spring up. One will arise to rule over the nations and the Gentiles will hope in Him.'" And then to top it all off, in verse 13, "May the God of hope fill you with all joy and peace as you trust in Him so that you may overflow with hope by the power of the Holy Spirit." Oh, these are happy words. These are rejoicing, celebrating words. They're meant to make us eternally happy, and so the second remedy to strife and conflict is to understand God's intention to give us each other eternally in Heaven to worship God. Remedy #3: Obey God’s Command: Accept Each Other Wholeheartedly Remedy number three: It's just simple obedience. Now I'm taking these in the order they're given in the text, but obey God's command to accept one another wholeheartedly. Now if you go back to Romans 14:1, when this whole topic began, the issue of debatable issues, the matter of the debatable issues and all that, it begins in Romans 14:1 with this command: "Welcome him whose faith is weak without passing judgment on disputable matters." Now we have the closing bookend. There's the opening statement; here, we have the bookend that ends this whole discussion. 15:7, "Therefore welcome one another as Christ has welcomed you for the glory of God." Simply put, God commands us to welcome and accept each other. He just commands it through the apostle Paul. It's simply a matter of obedience. That's all. And Jesus said in John 14:15, "If you love Me, you will obey what I command." He's just simply commanding obedience here. Now the word "welcome" here was beautifully described in a sermon a few weeks ago by Scott Markley, the best sermon I've ever heard on Philemon. And how sweet was the idea of Philemon, the master, receiving and welcoming back Onesimus, who had wronged him, defrauded him, and welcoming him back, and we hope that's what he did upon receiving Paul's letter, but welcoming back with a warm embrace. Or again, we could consider what Scott did in that sermon, the prodigal son returning to his father and searching his father's face to find out, "Are you going to take me in? Can I be one of your hired servants?" He doesn't need to search his father's face; look at his father, he's running, his arms are extended, there's tears coming down his eyes. He's welcoming his son back. "Welcome one another." This is a simple command here. Remedy #4: Follow Christ’s Pattern of Acceptance Remedy number four: Follow Christ's pattern of acceptance. Look at verse 7, "Therefore welcome one another as Christ has welcomed you for the glory of God." Now I say to you that Paul answers two key questions on the issue of this welcoming that we're supposed to do for each other. The questions are why and how. First of all, why should we accept one another? Well, let me tell you, Christ is the motive for our acceptance of anybody, any Christian, that God brings here into this place. Christ is the motive. How can we refuse to accept someone if Christ has not refused to accept us, and if Christ has accepted him or her? How can we refuse them? We were filthy, rebellious sinners stinking with the pigs in our sin, and Christ embraces us in our saving faith. Christ embraced us in our rebellion. He cured us of it, He cleaned us up. He set us on a rock that will not move, and He will someday open Heaven for us. Why should we embrace sinners in Christ, other sinners? Simply put, because of how graciously Christ welcomed you. That's the why. Now how should we do it? Well, again, look at Jesus. Look at Him. How lovingly did Christ accept you, how beautifully did He accept sinners in the New Testament, what is the pattern that Christ has set for welcoming of other sinners? John 6:37, He says, "All that the Father gives Me will come to Me, and whoever comes to Me, I will never drive them away." I'll welcome them all. And so Christ welcomed Zacchaeus, that pilfering tax collector who everyone hated. He welcomed the Roman centurion, who was part of a hated race in the Promised Land, a conquering race, but he had a need and Christ welcomed him. He welcomed Mary Magdalene, who was a prostitute, who had seven demons inside her. He welcomed her and drove the demons out and healed her. He welcomed the little children who had runny noses and who didn't understand the great things of God and the big plans for the kingdom and so the disciples wanted to keep them out, and He said, "Let the little children come to me." "They want to crawl on me a while, is that alright?" And so He welcomed the little children. He welcomed a leper. If you can imagine what a leper would have looked like back in those days, with running sores all over his face and disfigured with corruption all over his body and people go running and screaming from the leper, and he comes stumbling toward Jesus and says, "If You are willing, you can make me clean," and Jesus reaches out His hand and says, "I am willing, be clean." He welcomed a woman of poor reputation in that neighborhood who bathed His feet with her tears and dried them with her hair. He welcomed even Saul of Tarsus, who began that morning breathing out murderous threats against the Lord's disciples and really, against Christ himself. What a rebellious, self-righteous Pharisee, who thinks he's serving God by killing Christians, and Jesus welcomed him and took him in through simple, saving faith. He welcomes anyone the Father brings to him, He won't turn anyone away. He welcomes them all, He welcomed you. And if you lost a sense of how amazing that is, then get back into the Word and find out what you were apart from Christ. He welcomed you richly through faith in Christ. For He said, "Come to me, all you who are weary and burdened, and I will most certainly give you rest," that's the kind of welcome that He expects us to give to each other, because that's the kind of welcome He gave to you. Remedy #5: Understand Christ’s Servanthood “to the Jews First” The fifth remedy is understand Christ's servanthood to the Jews first. Now Christ's ministry to the Jews first is a remedy to Jew-Gentile bickering because God elevated the Jews in that way, that Christ came first to the Jews and ministered to them. He came as a servant to the Jews though He rightly was their king. He could have reclined on silk pillows and had them come wash His feet, not that they would have needed any washing. But instead, the whole thing was reversed and He washed their filthy, nasty feet and He served them. He took up their infirmities and he carried their sorrows, says Isaiah, of the suffering servant. And that's what Jesus was: He was a servant to the Jews, and He came especially to serve them by dying on the cross for their sins. And so in Mark 10:45, he said, "The Son of Man came not to be served but to serve and to give His life as a ransom for many." You know the pattern was set to the Jew first and then to the Gentile. When Jesus ministered in Tyre and Sidon, which is a Gentile area, and He's there to minister to the Jews that were living in Tyre and Sidon, and the Canaanite woman comes crying out after Him, "Lord, son of David, have mercy on me, my daughter is suffering terribly from demon possession." He just doesn't answer a word. And His disciples say, "Send her away, for she keeps crying out after us." And Jesus says this: "I was sent only to the lost sheep of Israel." Now you know that she came and got what she wanted because she talked to Jesus about food falling from the children's table. But Jesus came as a servant to the Jews first. Now don't misunderstand, the apostle Paul has proven in our text, and we'll look at this more next week, that God always intended to save the Gentiles. That wasn't an add-on, but His ministry was to the Jews first. And it gives us a pattern of how we should treat each other, not as kings, but of servants. Remedy #6: Understand Christ’s Commitment to God’s Truth And the final remedy we're going to look at today, remedy number six, is understand God's commitment to... Or understand Christ's commitment to God's truth. Verse 8, "I tell you that Christ has become a servant of the Jews on behalf of God's truth to confirm the promises made to the patriarchs." Now we've already touched on this. One of the reasons Christ came was to prove how truthful God is, that He never lies. He only speaks the truth, and He keeps His promises. I say to you, this is the foundation of all human relationships. It's certainly the foundation of a marriage relationship, with a husband and wife get up, and in front of God and witnesses, promise to be things for each other for the rest of their lives and God upholds that promise. But it's also true of all human relationships. We make promises to each other, we speak to each other, and we have to speak the truth. Lies and deception unravel relationships, and they unravel churches. And Christ has come on behalf of God's truth to give us a pattern of how we must be one with each other and speak the truth to each other in love and uphold our promises to one another. III. Review and Application: Unity and Joyful Worship of God’s Glory And so we see six remedies to Jew-Gentile division, and I say also to all division, first, the overarching purpose of God is His own glory and a full meditation on that, an understanding of the glory of God, expels little bickerings and divisions. Secondly, we've seen God's second purpose, is to make us happy forever and ever, worshipping Him in Heaven. And so therefore we ought to do it with each other here on earth, don't you think? Thirdly, a simple command He's given us, in verse 7, accept or welcome one another. Fourthly, that we should follow Christ's pattern of acceptance. As He has accepted us, we also ought to accept one another. Fifth, we should understand Christ's servanthood to His own people, to the Jews, and sixth, his commitment to God's truth. Now how do we apply this to our own lives? Well, first, I say that every local church, true church, must attend to its own unity just like this church at Rome had to. We've got to be sure that we are as one as the Father and the Son are one, in journey toward that unity. It has to be a goal. Wherever there's division, wherever there needs to be reconciliation, you have to do what it takes to get it done. And why? Because if there's true, genuine unity among the local churches around the world, there's a movement from the local church in this passage to the ends of the earth in missions, to eternity forever around the throne of God. That's the motion of this passage. So therefore, if you know of any difficulties within this body of Christ, it's our responsibility to reconcile. If you're involved, it's your double responsibility: Go and make it right until it's made right. Same is true in your marriage and your parenting and your friendships, co-workers. Follow these remedies, Put the glory of God at the center, and turn away from your own petty needs. And I say to you also, you ought to meditate on Heaven more than you do. It just will make you happy. I had the most wonderful time going over this sermon this morning, been happy ever since. I'm thinking, someday, I'm going to be in Heaven with brothers and sisters from around the world, from every tribe and language and people and nation. I'm looking forward to worshipping with some of them today. I would love to see this church, we are a downtown Durham church, I'd love to see this church physically and visibly display as much unity, supernatural unity, as possible, across racial lines, across international lines, across gender lines, and families, and home fellowships. I would love to see it. I'd like God to put this church and many others, all of them, on display for that kind of unity, and see the Gospel go out from us. So, our home fellowship, this not an ad, I mean, other home fellowship leaders don't get the chance to advertise their home fellowship, I'm not doing that, but I'm looking forward to studying Randy Alcorn's book on Heaven, because I just think the more you study on it, the more you saturate your minds on where we're heading, the more powerfully happy and joyful you are in this world, and the more you do for His glory. My final statement is to any who may be here today who have never trusted in Christ, you know, this kind of unity, this kind of peace, freedom from conflict, is not available to you until you come to faith in Christ. You have to repent and believe in Christ, you have to let Christ, in effect, get down and wash your dirty feet and your head and your hands and every part of you as well with the blood He shed on the cross. By simple faith in Christ, you can be fit for eternity and for perfect unity with brothers and sisters from around the world who have made the same decision to trust in Him. Close with me in prayer.