Podcasts about Grk

I detta avsnitt pratar vi om lite aktuella nyheter men framförallt om böckerna After the Internet av Tiziana Terranova och Hegemony Now av Jeremy Gilbert och Alex Williams. Följ gärna vår spellista på Spotify som innehåller all musik från alla våra avsnitt. Tack till GRK för titelspåret Annan musik som spelas i avsnittetSoreng Santi (สรวง สันติ) – Kuen Kuen […]

Piše Jure Jakob, bere Igor Velše. Pesnice in pisateljice Lidije Dimkovske verjetno ni potrebno posebej predstavljati, saj že več kot dve desetletji živi in ustvarja v Sloveniji in je tvorni del slovenske literarno-kulturne srenje ne le kot izrazit avtorski glas, temveč tudi kot zavzeta slovensko-makedonska (med)kulturna posrednica in prevajalka. Mustarjev prevod njenega romana EMŠO je izšel le leto po izidu izvirnika, ki je bil leta 2023 ovenčan s prestižno makedonsko nacionalno nagrado roman leta. EMŠO je kompleksen, premišljeno strukturiran roman, ki učinkovito prepleta dva pripovedna pramena: motivno-tematsko in po obsegu dominantno prvoosebno pripoved v približnih okvirih literarne realistike ter vzporedno fragmentarno distopično pripoved, ki ključne tematike prve (osamljenost in medčloveško odtujenost) potencira v maniri poetizirane negativne utopije. V romanu EMŠO imamo tako opravka s polivalentnim, pomensko bogatim in sporočilno večpomenskim svetom, v katerem se literarna izmišljija spretno in boleče natančno stika z nekaterimi fenomeni družbe in časa, v katerih živimo. V prvem planu dogajalne resničnosti romana je zgodba o družini Avram, kot jo pripoveduje Katerina, najmlajša članica ožje družine. Živijo v Skopju, njen oče Nikos je ciprski Grk, ki ga je njena mati Milka spoznala poleti 1974, ko si je kot sezonska delavka služila denar v enem od hotelov na ciprski rivieri na severnem delu otoka. Tisto poletje je sever Cipra zasedla turška vojska, tam živeči Grki pa so v strahu za golo življenje prebegnili na jug otoka ali pa se kot politični begunci razkropili po svetu. Eden od njih je tudi Nikos, ki s takrat že nosečo Katerinino mamo v nikoli povsem pojasnjenih okoliščinah zapusti primarno družino in z Milko zbeži v Makedonijo, kjer se poročita in si ustvarita skupno življenje. Rodi se sin Stefan, sedem let zatem pa še Katerina, glavna protagonistka pripovedi. Nikos, ki že od mladih nog boleha za težko obliko astme, je ljubeč oče, ki pa čustev do otrok ne zna izražati. Svojo begunsko travmo in spodleteli zakon predeluje z zanikanjem in potlačitvijo – zapre se vase, je pasiven, apatičen in depresiven, z bližnjimi komunicira le na ravni funkcionalnega minimuma. Ob prepirih z ženo, ki so stalnica družinskega vsakdana, ali pa če mu preprosto kaj ni prav, se iz blokovskega stanovanja zateka v svojo garažo. Edino, kar ob tem zmore storiti, je, da se vsakič priduša z istim ljudskim reklom, ki kot ponavljajoča se mantra in simbolična ponazoritev dogajalnega ozračja odmeva od prve do zadnje strani romana: "Da bi se pobral v puščobo!" Pripovedovalkina mati Milka je skoraj obrnjena podoba svojega moža. Je histerično občutljiv hipohonder, vedno in o vsem ima svoje mnenje in ob vsaki priložnosti ga brezobzirno izraža, kar pa ne pomeni, da ji je za svet okoli sebe kaj mar. V resnici je čustveno hladen egocentrik, ki zna do drugih – bližnjih in manj bližnjih – vzpostaviti le zajedljivo sovražen odnos. Je patološko negativistična oseba, ki za fasado glasnega, pikolovskega in samopomilujočega pritoževanja nad vsemi, ki ji pridejo na pot, svoje življenje neskrupulozno krmari v smer zadovoljevanja lastnih, v osnovi plehko materialnih potreb in interesov. Izredno neizprosna kritika sentimentalnega klišeja "dobre mame", kot jo z likom sebične in ozkosrčne Milke Avram razvije Lidija Dimkovska, je sicer le eden, čeprav mogoče najbolj oster izmed kritičnih nožev, s katerimi pisateljica reže v družbeno patologijo sodobnosti. Zgodba o družini Avram namreč ni romantična družinska saga. Ni niti psihološka študija nravi in značajev, ki bi jo v prvi vrsti zanimalo subtilno in pronicljivo raziskovanje osebnih motivov protagonistov in odnosov med njimi. Zgodba o odtujeni, disfunkcionalni družini (eni od mnogih podobnih) je pravzaprav prilika, skoraj moraliteta o načelni nemožnosti pristnih medčloveških odnosov v sodobnem svetu, tako na mikro kot na makro ravni. Njena osnovna intenca je kritični prikaz, ne hladna razčlemba, eden glavnih stilističnih prijemov, pa je groteska. Ne le sebična mati, tudi drugi glavni liki so pretirani, občutje odtujenosti in emocionalne neizpolnjenosti, ki pripovedovalko preveva od začetka do konca, pa prignano skoraj do neznosnosti. Družinska zgodba je sicer že od vsega začetka vpeta v širše, zgodovinsko prepoznavno in v realno okolje umestljivo družbeno dogajanje. Nastanek družine Avram je neločljivo povezan z zgodovinskimi dogodki in geopolitiko – če Turki ne bi okupirali severnega Cipra, se Nikos in Milka verjetno ne bi na vrat na nos poročila in čez noč pristala v Makedoniji. Tako kot geneza družine, ki sovpada z enim od izbruhov političnega nasilja, je tudi njeno vsakodnevno življenje, kot ga korak za korakom spoznavamo ob pripovedovanju sprva odraščajoče deklice, kasneje pa mlade, izobražene, radovedne ženske Katerine, neločljivo prepleteno z akutnimi problemi zahodne (globalno ekspandirane) družbe. Gre za vprašanja, kot so razslojenost, družbena korupcija, agresivna neoliberalna ekonomska agenda, razčlovečujoče potrošništvo, dobri stari nacionalizem, šovinizem, okoljska problematika in spremljajoče ideologije hitrih in dokončnih rešitev ter še kaj. Družinska zgodba in družbena zgodba sta ena pripoved, katere glavno sporočilo je, preprosto rečeno, da nam gre slabo, da je nekaj zares in temeljito narobe. EMŠO je angažiran roman v dobrem, netendencioznem pomenu. Za bolezni, ki jih diagnosticira, ne pozna čudežne tabletke, ampak preprosto in umetniško suvereno izvaja eno od različic starega, aristotelovskega recepta: katarzično očiščevanje s pomočjo terapije prikazovanja trpljenja. Torej: minister nič ne opozarja, uporaba izdelka obvezna!

Palmemordskonferensen 2025 kommer att hållas på lördagen den 1 mars 2025.Använd formuläret https://tinyurl.com/bde6hn5n för att anmäla dig. Konferensen startar 09:50 (lite innan 10:00 alltså), med insläpp från 09:00.Föredrag och diskussioner kommer hålla på till ca 17:00 - 18:00, och sedan fortsätter konferensen med mingel i ett par timmar till för de som vill. Möjlighet att köpa öl, vin och alkoholfria drycker kommer att finnas.Talare / Teman: Gunnar Wall - GärningsmannaprofilerSonny Björk - Det kriminaltekniska materialet i förundersökningenChristian Dahlman - Hypoteser om Palmemordet: bevisvärdering och sannolikhetskalkylerStefan Carlsson - Efterlysning av walkie-talkie-observationerInga-Britt Ahlenius - 25 år sedan GRK - en återblickMats Deland - Stay Behind rörelsens tidiga historiaHenrik O. Andersson - Skandiahuset och miljön runt mordplatsenSusanne Höglin - Mordplatsens geografiJonas Nyman - Nya handlingar i arkivet Det blir en Paneldebatt och en större debatt. Hosted on Acast. See acast.com/privacy for more information.

Neka legenda pravi, da je prvi naslikal Marijo prav Luka iz svoje velike ljubezni do božje Matere. Nesporno pa je Luka, Grk po rodu, evangelist, in njegov evangelij je najdaljši. Posreduje najbolj celostno podobo …

Sampah Makanan Terbuang di Tengah Mahalnya Bahan Pangan Oleh. Alfiah, S.Si(Kontributor NarasiPost.Com) Voice over talent: Yeni M NarasiPost.Com-Hati nurani siapa yang tak meronta-ronta, di kala mahalnya bahan pangan justru ada 48 juta ton makanan terbuang setiap tahunnya. Hati siapa yang tak teriris, di saat negara harus menggelontorkan dana triliunan untuk mencegah stunting, justru di sisi lain negara dirugikan Rp551 triliun akibat sampah makanan yang terbuang. Sungguh hal ini mengindikasikan kesenjangan antara si kaya dan si miskin kian menganga. Kementerian Perencanaan Pembangunan Nasional/Badan Perencanaan Pembangunan Nasional (PPN/Bappenas) melaporkan bahwa potensi kerugian negara akibat susut atau sisa makanan (food loss and waste) menembus angka Rp213 triliun sampai Rp551 triliun per tahunnya. Angka ini setara dengan 4 sampai 5 persen Produk Domestik Bruto (PDB) Indonesia. Belum lagi total emisi gas rumah kaca (GRK) yang dihasilkan dari timbunan sampah sisa makanan mencapai 1.072,9 metrik ton (MT) CO2. (tirto.id, 3-7-2024) Naskah selengkapnya: ⁠https://narasipost.com/opini/07/2024/sampah-makanan-terbuang-di-tengah-mahalnya-bahan-pangan/ Terimakasih buat kalian yang sudah mendengarkan podcast ini, Follow us on: instagram: http://instagram.com/narasipost Facebook: https://www.facebook.com/narasi.post.9 Fanpage: Https://www.facebook.com/pg/narasipostmedia/posts/ Twitter: Http://twitter.com/narasipost

Slutet på serien om Inge M. Inge läggs Ad Acta. Susanne förhörs igen. GRK misstror Inge. Gunnar Wall intervjuar Inge och det gör även Otto Ekevi. Ottos youtube: https://www.youtube.com/@OttosinsightHör Dans avsnitt om atombomberna över Hiroshima och Nagasaki här: https://poddtoppen.se/podcast/1590494241/massmordarpoddenMed och av Dan Hörning.Sponsra Palmemordet på Patreon: https://www.patreon.com/palmemordetSponsra Palmemordet via Swish: 070-7715864 (märk insättningen "Palmemordet")Kontakta Palmemordet: zimwaypodcast@gmail.com Hosted on Acast. See acast.com/privacy for more information.

Bil je izmed 13-ih sonarodnjakov zadnji Grk na Petrovem prestolu, Rimljani so ga …

I detta avsnitt pratar vi först om att Antonio Negri gått bort, och sedan pratar vi om den allmänt bespottade Matrix 4. Följ gärna vår spellista på Spotify som innehåller all musik från alla våra avsnitt. Tack till GRK för titelspåret Annan musik som spelas i avsnittetDelirium – La mia pazziaLV, Dandelion – CCTVAguaturbia – Somebody To LoveRage Against […]

En 2016, deux journalistes du Monde publient "Un président ne devrait pas dire ça", un livre qui retrace 4 ans d'entretiens mensuels avec le président de la République d'alors, François Hollande. Un ouvrage largement commenté qui, dit-on, empêcha le chef de l'État de se représenter à l'élection présidentielle de 2017.   6 ans plus tard, le livre est adapté au théâtre dans une mise en scène de Charles Templon. Les lycéens du lycée Albert Camus se sont rendus à l'Espace Carpeaux de Courbevoie pour une représentation de la pièce. Ils nous racontent ce qu'ils en ont pensé et ce que le spectacle leur a inspiré dans une émission spéciale ... Au programme : - Résumé de la pièce — Daniela, Daphné et Julie   - Critique de la pièce — Klara, Leslie et Mervin - Les métiers du théâtre — Oneini, Louise, Ilian et John   - Les métiers du journalisme — Thessa et Linda - L'éthique du journaliste — Kyllian, Manelle et Paul - Comment les jeunes s'informent-ils ? — Junior, Hugo et Alexandre - Politique et journalisme — Madeva, Madly, Leïla et Aliyah - Les jeunes et la politique — Léo et Wassim - Le bilan du quinquennat Hollande — Shana, Vincent et Kelly - Le rôle du président dans la Ve République — Thomas, Hocine et Alexandre - Présentation : Jade - Réalisation : Rabbi, Moussa et Fred Musique : -  Gazo, "Flashback" -  GRK, "Perm" -  MHD, "Never" Un atelier réalisé le 20 décembre 2023 et animé par Margot Michel et Colin Gruel dans le cadre des ateliers d'initiation aux pratiques radiophoniques « A vous les studios » organisés par Radio Campus Paris, en partenariat avec le théâtre de Avant-Seine.

Beseda pomeni “dober” - bil je Grk, doma na …

Adoption      As those who have been redeemed by the blood of Christ, we have been transferred from Satan's “domain of darkness” (Col 1:13) and placed into the family of God. Our new status is as “children of God” (John 1:12; cf., Rom 8:16; Phil 2:15). John wrote, “See how great a love the Father has bestowed on us, that we would be called children of God; and such we are” (1 John 3:1a). We do not come into the world as natural born children of God; rather, we are naturally born “in Adam” (1 Cor 15:21-22), as “sons of disobedience” (Eph 2:2), and are “by nature children of wrath” (Eph 2:3). But at the moment of faith in Christ, we receive “adoption as sons” (Rom 8:15; cf. Gal 4:5; Eph 1:5). The term adoption derives from the Greek word huiothesia (υἱοθεσία) which, according to BDAG, refers to “those who believe in Christ and are accepted by God as God's children…with full rights.”[1] For the first time, as children of God, we have the privilege and right to cry out to God as “Abba! Father!” (Rom 8:15). This adoption by God is an act of love and grace, for “He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will” (Eph 1:5). Our position in God's family should lead to a new and better performance of life. God calls us to mature spiritually (Heb 6:1) and to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Pet 3:18). Norman Geisler states: "Adoption (Grk: huiothesia) means “placing as a son”; it signifies, literally, “a legal child” (Ex 2:10) and is used five times in the New Testament. Theologically, adoption (Gal 4:5) refers to the act of God that places a person as a son in God's family. Adoption is a term of position whereby one becomes a son by the new birth (John 1:12–13), is redeemed from the bondage of the law (Gal 4:1–5), and, although only a child (Grk: teknion), is by adoption made an adult son (Grk: huios), which is fully manifested at the resurrection of the body (Rom 8:23; cf. 1 John 3:2)."[2] R.B. Thieme Jr., adds: "God's bestowal of sonship and heirship upon believers is a grace gift at the moment of salvation (John 1:12–13; Gal 4:5–7; Eph 1:5). Through union with Christ, every Church Age believer, male or female, is adopted into God's royal family and granted joint heirship with God the Son, who is the “heir of all things” (Heb 1:2). Even though the new believer is a spiritual infant, adoption recognizes his position not as nepios, a young child, but as huios, an adult son (Gal 4:1–7). This royal son of God receives the full privileges and responsibilities of spiritual aristocracy, along with an eternal inheritance (Rom 8:23; Eph 1:14; Col 3:24; Rev 21:7)."[3]      Though fully adopted as God's children, there is an eschatological aspect to our adoption that is pending our future glorified bodies. Paul wrote, “the creation itself also will be set free from its slavery to corruption” (Rom 8:21), and then draws a parallel with our status as children, saying, “even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body” (Rom 8:23). We are children by position, and will experience our freedom from sin when we receive our glorified bodies (Phil 3:20-21; 1 John 3:2, 5).   Deliverance From Sin      Concerning the Christian's spiritual deliverance, the NT describes it in three tenses. Because we have trusted Christ as our Savior, we have been saved from the penalty of sin (Rom 5:16; 8:1, 33-34; Eph 2:8-9), are saved from the power of sin that we might live righteously (Rom 6:11; Col 3:5), and will, ultimately, be saved from the presence of sin when we leave this world and enter heaven (Phil 3:20-21; 1 John 3:2, 5). These three aspects of our salvation are also referred to as justification (declared just before God once for all), sanctification (progressive righteousness over time), and glorification (removal of the sin nature after we leave this world). According to Charles Ryrie: "The inclusive sweep of salvation is underscored by observing the three tenses of salvation. (1) The moment one believed he was saved from the condemnation of sin (Eph 2:8; Tit 3:5). (2) That believer is also being saved from the dominion of sin and is being sanctified and preserved (Heb 7:25). (3) And he will be saved from the very presence of sin in heaven forever (Rom 5:9-10)."[4]      The first and third aspects of our salvation (i.e., justification and glorification) are accomplished by God without any human assistance. Concerning our justification, Scripture reveals that “God is the one who justifies” (Rom 8:33), and “who justifies the ungodly” (Rom 4:5). This is a work of God alone. No works are required for the one who trusts in Christ as Savior (Rom 4:4-5; Eph 2:8-9; Tit 3:5). Concerning our glorification, Jesus Christ is the One “who will transform the body of our humble state into conformity with the body of His glory” (Phil 3:21), and “We know that when He appears, we will be like Him” (1 John 3:2), and that “in Him there is no sin” (1 John 3:5). This means our future heavenly body will have no sin nature. This also is a work of God alone. However, the second aspect of our salvation, our sanctification, requires positive volition on our part. This is made obvious by the use of NT verbs that are in the imperative mood (i.e., a command), which requires the Christian to obey. As believers, we play a role in our sanctification as we learn and live God's Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18), yield to God the Holy Spirit (Eph 5:18; Gal 5:16, 25), walk by faith (2 Cor 5:7; Heb 10:38; 11:6), and advance to spiritual maturity (Heb 6:1).      After being justified (and awaiting glorification), it is possible for the Christian to go negative to God, not learn or live His Word, and remain a carnal Christian (1 Cor 3:1-3). Such a one will be subject to divine discipline (Heb 12:5-11), even to the point of physical death if their sinful lifestyle becomes egregious (1 Cor 11:30; 1 John 5:16-17), and they will forfeit future rewards (1 Cor 3:10-15; 2 John 1:8). Dr. Steven R. Cook   [1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 1024. [2] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 226. [3] Robert B. Thieme, Jr. “Adoption”, Thieme's Bible Doctrine Dictionary, 3. [4] Charles Caldwell Ryrie, Basic Theology, 318–319.

The anointing is given to those with a humble spirit.  It is given not for ourselves but for the Lord's purposes in expanding His love and authority and sharing in carrying His burden for His people and purposes in expanding the Kingdom in the earth.  Then I will come down and talk with you there. I will take of the Spirit that is upon you and will put the same upon them; and they shall bear the burden of the people with you, that you may not bear it yourself alone. Num 11:17 NKJVAnd when He had called His twelve disciples to Him, He gave (Grk. DIDOMAI) them power (Grk. DUNAMIS) over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease. Matt 10:1-2 NKJVPursue peace with all people, and holiness, without which no one will see the Lord: Heb 12:14 NKJVListen, leave a comment, and share with friends and family. 

On se retrouve aujourd'hui pour l'analyse de ce dernier match de préparation de nos olympiens en compagnie de Kelz et GRK.

I detta avsnitt pratar vi uteslutande om sociala medier, sociala media-död, sugifiering och moving castles. Följ oss på Twitter @producentkalle & @martingatos Följ gärna vår spellista på Spotify som innehåller all musik från alla våra avsnitt. Tack till GRK för titelspåret Stötta gärna oss på vår Patreon!Handla gärna i vår Webshop!Följ oss gärna på Twitter!

Plej-in je bio solidan. Korektan! Bilo je i poneko malo iznenađenje, ali ona veća su ipak pretekla. Ali kad plej-of počne sa četiri brejka u osam serija, znate da je ludilo uzelo maha...dobro nam došli u prvi ovogodišnji zvanični plej-of podkast! Plej-in prognoze smo...pa...bili okej. Nadali smo se Čikagu i Majamiju, a dobili smo Atlantu i Majami, a sa druge strane, pogodili smo i Lejkerse i Minesotu (mada, ne baš tako kako smo mislili da hoćemo). U plej-ofu, zato, iznenađenja caruju! Brejk Lejkersa u Memfisu je bio nekako najočekivaniji. Pričali smo dosta o „seljačkoj Mambi“ Ostinu Rivsu, koji je odigrao četvrtu četvrtinu za pamćenje – zajedno sa Ruijem Hačimurom bio je glavna poluga Lejkersa u nedelju veče, ali grešno je ne istaći odbranu Antonija Dejvisa koji je podsetio na stare dane! Pored Lejkersa, brejk pobede ostvarili su i Majami u Milvokiju, Klipersi u Arizoni i Njujork u Klivlendu. I Njujork je donekle bio očekivan, nije se mlađani sastav Kavalirsa pronašao u „tuči“ koju su nametnuli Tibsovi ratnici. Pobeda Majamija je veliko iznenađenje, ali je u senci dve povrede – Tajler Hiro će propustiti celu ovu seriju sa kusurom zbog loma prstiju, a Janis Adetokumbo odigrao je svega deset minuta pre nego što je napustio meč zbog povrede leđa. Snimci su, međutim, čisti, pa se očekuje da će odlični Grk ponovo brzo na parket. Što se Finiksa tiče, oni su razočarali kod kuće protiv Klipersa. Gosti su silno motivisani došli u pustinju i odneli vrednu pobedu, a igrač utakmice bio je Rasel Vestbruk koji je šutirao tek 3 od 19 iz polja, ali je paklenom odbranom i prisebnošću sa penala bio ključni faktor u velikoj pobedi. U ostalim utakmicama iznenađenja su izostala, a najbolji utisak ostavili su Seltiksi (brutalna pobeda nad Atlantom) i Nagetsi (gaženje Minesote kod kuće). Rutinsku pobedu ostvarila je i Filadelfija, dok naravno očekujte guslarski segment o Sakramentu koji je nadjačao Voriorse u jednoj instant-klasik utakmici! To je sve, naravno, stanje na terenu u toku pisanja ovog propratnog teksta. Nastavite da pratite i ligu i podkast, pa se vidimo jako brzo opet! I ne zaboravite, u četvrtak smo opet tu i pričamo o „domaćim“ zbivanjima!

I detta avsnittet pratar vi uteslutande om begreppet Multituden Följ oss på Twitter @producentkalle & @martingatos Följ gärna vår spellista på Spotify som innehåller all musik från alla våra avsnitt. Tack till GRK för titelspåret Stötta gärna oss på vår Patreon!Handla gärna i vår Webshop!Följ oss gärna på Twitter!

Scripture Reading: John 19:16b-30 So they took Jesus, 17 and carrying his own cross he went out to the place called “The Place of the Skull” (called in Aramaic Golgotha). 18 There they crucified him along with two others, one on each side, with Jesus in the middle. 19 Pilate also had a notice written and fastened to the cross, which read: “Jesus the Nazarene, the king of the Jews.” 20 Thus many of the Jewish residents of Jerusalem read this notice because the place where Jesus was crucified was near the city, and the notice was written in Aramaic, Latin, and Greek. 21 Then the chief priests of the Jews said to Pilate, “Do not write, ‘The king of the Jews,' but rather, ‘This man said, I am king of the Jews.'” 22 Pilate answered, “What I have written, I have written.”23 Now when the soldiers crucified Jesus, they took his clothes and made four shares, one for each soldier, and the tunic remained. (Now the tunic was seamless, woven from top to bottom as a single piece.) 24 So the soldiers said to one another, “Let's not tear it, but throw dice to see who will get it.” This took place to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” So the soldiers did these things.25 Now standing beside Jesus' cross were his mother, his mother's sister, Mary the wife of Clopas, and Mary Magdalene. 26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, look, here is your son!” 27 He then said to his disciple, “Look, here is your mother!” From that very time the disciple took her into his own home.28 After this Jesus, realizing that by this time everything was completed, said (in order to fulfill the scripture), “I am thirsty!” 29 A jar full of sour wine was there, so they put a sponge soaked in sour wine on a branch of hyssop and lifted it to his mouth. 30 When he had received the sour wine, Jesus said, “It is completed!” Then he bowed his head and gave up his spirit.Main Themes[I am still working on the blog post.]Historical Context: Roman CrucifixionThe latter half of chapter 19 describes the crucifixion of Christ, one of the most significant events in human history even without taking into account its religious implications. If its theology is true, then its significance is certainly without rival. Yet, I fear the story—gory and mystical as it is—barely fazes us. It is part of our cultural DNA. It's too familiar, while yet remaining unexamined. In an attempt to bring some “newness” to the story, I will begin this session by reading an extended quotation from Tom Holland's (the historian, not Spider-Man) Dominion. Tom Holland is not a Christian, yet he realized, to quote the books byline, “how the Christian revolution remade the world.” He has the best description of crucifixion and its first century cultural significance I have encountered. Without further ado, here is Tom Holland in the preface to Dominion: No death was more excruciating, more contemptible, than crucifixion. To be hung naked, ‘long in agony, swelling with ugly weals on shoulders and chest', helpless to beat away the clamorous birds: such a fate, Roman intellectuals agreed, was the worst imaginable. This in turn was what rendered it so suitable a punishment for slaves. Lacking such a sanction, the entire order of the city might fall apart. Luxury and splendour such as Rome could boast were dependent, in the final reckoning, on keeping those who sustained it in their place. ‘After all, we have slaves drawn from every corner of the world in our households, practicing strange customs, and foreign cults, or none—and it is only by means of terror that we can hope to coerce such scum.'Nevertheless, while the salutary effect of crucifixion on those who might otherwise threaten the order of the state was taken for granted, Roman attitudes to the punishment were shot through with ambivalence. Naturally, if it were to serve as a deterrent it needed to be public. Nothing spoke more eloquently of a failed revolt than the sight of hundreds upon hundreds of corpse-hung crosses, whether lining a highway or else massed before a rebellious city, the hills all around it stripped bare of their trees. Even in peacetime, executioners would make a spectacle of their victims by suspending them in a variety of inventive ways: ‘one, perhaps, upside down, with his head towards the ground, another with a stake driven through his genitals, another attached by his arms to a yoke'. Yet in the exposure of the crucified to the public gaze there lurked a paradox. So foul was the carrion-reek of their disgrace that many felt tainted even by viewing a crucifixion. The Romans, for all that they had adopted the punishment as the ‘supreme penalty', refused to countenance the possibility that it might have originated with them. Only a people famed for their barbarousness and cruelty could ever have devised such a torture: the Persians, perhaps, or the Assyrians, or the Gauls. Everything about the practice of nailing a man to a cross—a ‘crux'—was repellent. ‘Why, the very word is harsh on our ears.' It was this disgust that crucifixion uniquely inspired which explained why, when slaves were condemned to death, they were executed in the meanest, wretchedest stretch of land beyond the city walls; and why, when Rome burst its ancient limits, only the planting of the world's most exotic and aromatic plants could serve to mask the taint. It was also why, despite the ubiquity of crucifixion across the Roman world, few cared to think much about it. Order, the order loved by the gods and upheld by magistrates vested with the full authority of the greatest power on earth, was what counted—not the elimination of such vermin as presumed to challenge it. Criminals broken on implements of torture: who were such filth to concern men of breeding and civility? Some deaths were so vile, so squalid, that it was best to draw a veil across them entirely.The surprise, then, is less that we should have so few detailed descriptions in ancient literature of what a crucifixion might actually involve, than that we should have any at all. The corpses of the crucified, once they had first provided pickings for hungry birds, tended to be flung into a common grave. In Italy, undertakers dressed in red, ringing bells as they went, would drag them there on hooks. Oblivion, like the loose earth scattered over their tortured bodies, would then entomb them. This was a part of their fate. Nevertheless, amid the general silence, there is one major exception which proves the rule. Four detailed accounts of the process by which a man might be sentenced to the cross, and then suffer his punishment, have survived from antiquity. Remarkably, they all describe the same execution: a crucifixion that took place some sixty or seventy years after the building of the first heated swimming pool in Rome. The location, though, was not the Esquiline, but another hill, outside the walls of Jerusalem: Golgotha, ‘which means the place of a skull'. The victim, a Jew by the name of Jesus, a wandering preacher from an obscure town named Nazareth, in a region north of Jerusalem named Galilee, had been convicted of a capital offence against Roman order. The four earliest accounts of his execution, written some decades after his death, specify what this meant in practice. The condemned man, after his sentencing, was handed over to soldiers to be flogged. Next, because he had claimed to be ‘the king of the Jews', his guards mocked him, and spat on him, and set a crown of thorns on his head. Only then, bruised and bloodied, was he led out on his final journey. Hauling his cross as he went, he stumbled his way through Jerusalem, a spectacle and an admonition to all who saw him, and onwards, along the road to Golgotha. There, nails were driven into his hands and feet, and he was crucified. After his death, a spear was jabbed into his side. There is no reason to doubt the essentials of this narrative. Even the most sceptical historians have tended to accept them. ‘The death of Jesus of Nazareth on the cross is an established fact, arguably the only established fact about him.' Certainly, his sufferings were nothing exceptional. Pain and humiliation, and the protracted horror of ‘the most wretched of deaths': these, over the course of Roman history, were the common lot of multitudes.Decidedly not the common lot of multitudes, however, was the fate of Jesus' corpse. Lowered from the cross, it was spared a common grave. Claimed by a wealthy admirer, it was prepared reverently for burial, laid in a tomb and left behind a heavy boulder. Such, at any rate, is the report of all four of the earliest narratives of Jesus' death—narratives that in Greek were called euangelia, ‘good news', and would come to be known in English as gospels. The accounts are not implausible. Certainly, we know from archaeological evidence that the corpse of a crucified man might indeed, on occasion, be granted dignified burial in the ossuaries beyond the walls of Jerusalem. Altogether more startling, though—not to say unprecedented—were the stories of what happened next. That women, going to the tomb, had found the entrance stone rolled away. That Jesus, over the course of the next forty days, had appeared to his followers, not as a ghost or a reanimated corpse, but resurrected into a new and glorious form. That he had ascended into heaven and was destined to come again. Time would see him hailed, not just as a man, but as a god. By enduring the most agonising fate imaginable, he had conquered death itself. ‘Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth…'The utter strangeness of all this, for the vast majority of people in the Roman world, did not lie in the notion that a mortal might become divine. The border between the heavenly and the earthly was widely held to be permeable. In Egypt, the oldest of monarchies, kings had been objects of worship for unfathomable aeons. In Greece, stories were told of a ‘hero god' by the name of Heracles, a muscle-bound monster-slayer who, after a lifetime of spectacular feats, had been swept up from the flames of his own pyre to join the immortals. Among the Romans, a similar tale was told of Romulus, the founder of their city. In the decades before the crucifixion of Jesus, the pace of such promotions into the ranks of the gods had begun to quicken. So vast had the scope of Roman power become that any man who succeeded in making himself its master was liable to seem less human than divine. The ascent into heaven of one of those, a warlord by the name of Julius Caesar, had been heralded by the blaze across the skies of a fiery-tailed star; that of a second, Caesar's adopted son, who had won for himself the name of Augustus, by a spirit seen rising—just as Heracles had done—from a funeral pyre. Even sceptics who scorned the possibility that a fellow mortal might truly become a god were happy to concede its civic value. ‘For the human spirit that believes itself to be of divine origin will thereby be emboldened in the undertaking of mighty deeds, more energetic in accomplishing them, and by its freedom from care rendered more successful in carrying them out.'Divinity, then, was for the very greatest of the great: for victors, and heroes, and kings. Its measure was the power to torture one's enemies, not to suffer it oneself: to nail them to the rocks of a mountain, or to turn them into spiders, or to blind and crucify them after conquering the world. That a man who had himself been crucified might be hailed as a god could not help but be seen by people everywhere across the Roman world as scandalous, obscene, grotesque. The ultimate offensiveness, though, was to one particular people: Jesus' own. The Jews, unlike their rulers, did not believe that a man might become a god; they believed that there was only the one almighty, eternal deity. Creator of the heavens and the earth, he was worshipped by them as the Most High God, the Lord of Hosts, the Master of all the Earth. Empires were his to order; mountains to melt like wax. That such a god, of all gods, might have had a son, and that this son, suffering the fate of a slave, might have been tortured to death on a cross, were claims as stupefying as they were, to most Jews, repellent. No more shocking a reversal of their most devoutly held assumptions could possibly have been imagined. Not merely blasphemy, it was madness.Even those who did come to acknowledge Jesus as ‘Christos', the Anointed One of the Lord God, might flinch at staring the manner of his death full in the face. ‘Christians', as they were called, were as wise to the connotations of crucifixion as anyone. ‘The mystery of the cross, which summons us to God, is something despised and dishonourable.' So wrote Justin, the foremost Christian apologist of his generation, a century and a half after the birth of Jesus. The torture of the Son of the Most High God was a horror simply too shocking to be portrayed in visual form. Scribes copying the gospels might on occasion draw above the Greek word for ‘cross' delicate pictograms that hinted at the crucified Christ, but otherwise it was left to sorcerers or satirists to illustrate his execution. Yet this, to many across the Roman world, was not as deep a paradox as perhaps it might have seemed. So profound were some mysteries that mortals had no choice but to keep them veiled. The naked radiance of the gods was far too dazzling for the human eye. No one, by contrast, had been blinded by the spectacle of the Son of the Most High God being tortured to death; but Christians, although accustomed to make the sign of the cross as a gesture of piety, and to contemplate with wide-eyed reverence the gospel accounts of their Saviour's sufferings, seem to have shrunk from seeing them represented in physical form.Only centuries after the death of Jesus—by which time, astonishingly, even the Caesars had been brought to acknowledge him as Christ—did his execution at last start to emerge as an acceptable theme for artists. By AD 400 the cross was ceasing to be viewed as something shameful. Banned as a punishment decades earlier by Constantine, the first Christian emperor, crucifixion had come to serve the Roman people as an emblem of triumph over sin and death. An artist, carving the scene out of ivory, might represent Jesus in the skimpy loincloth of an athlete, no less muscled than any of the ancient gods. Even as the western half of the empire began to slip away from the rule of the Caesars and fall to barbarian invaders, so in the eastern half, where Roman power endured, the Cross provided assurance to an embattled people that victory would ultimately be theirs. In Christ's agonies had been the index of his defeat of evil. This was why, triumphant even on the implement of his torture, he was never shown as suffering pain. His expression was one of serenity. It proclaimed him Lord of the Universe.Carrying His Cross to GolgothaJesus carries his cross out of Jerusalem to a place called Golgotha. Jews and Romans alike performed executions outside of a town. The Romans made a spectacle of it, in which soldiers would march the prisoner while crowds of spectators gathered to watch.John tells us that Jesus “carr[ied] his own cross.” The Roman custom was to have the prisoners carry their own patibulum—the transverse beam of the cross. This beam was later affixed over the upright stake (the palus, stipes, or staticulum). So, Jesus probably did not carry the entire cross as we normally see it depicted in paintings or movies. The Romans would often continue to scourge the prisoner. Given that Jesus had already been severely scourged, this may not have happened. If the lashings had continued, Jesus could have died before ever reaching the cross.The Synoptics tell us that someone else carried the cross:As they led him away, they seized Simon of Cyrene, who was coming in from the country. They placed the cross on his back and made him carry it behind Jesus. (Luke 23:26)The texts can be easily harmonized. After the severe scourging Jesus received, he was probably unable to carry the cross the whole way to Golgotha. The Romans quickly conscripted Simon of Cyrene to finish the job. No point in ruining a perfectly sadistic execution. The inference that Jesus was extremely weak is not mere speculation. Crucifixions lasted days with the criminal hanging on the cross. All four Gospels attest to Jesus dying quickly after being lifted. This shows he was mortally wounded well before the actual crucifixion.Golgotha is probably at or near where the Church of the Holy Sepulchre is today. As Britannica explains:Church of the Holy Sepulchre, also called Holy Sepulchre, church built on the traditional site of Jesus' Crucifixion and burial. According to the Bible (John 19:41–42), his tomb was close to the place of the Crucifixion, and so the church was planned to enclose the site of both the cross and the tomb.The Church of the Holy Sepulchre lies in the northwest quarter of the Old City of Jerusalem.This is not mere reliance on the tradition that accompanies that church, but on historical evidence. The same evidence weighs against the famous “Garden Tomb”—which some Protestants believe to be Jesus' burial site—from being the correct location.Golgotha was also called “The Place of the Skull.” This could be from the shape of the terrain or, more likely, from the executions carried out there. Why do we, in the English-speaking Christian tradition, call this place “calvary”? As study note 56 in the NET tells us,The Latin word for the Greek κρανίον (kranion) is calvaria. Thus the English word “Calvary” is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the KJV).They Crucified Him Along Two OthersWhat is central to the Christian faith? The crucifixion of Jesus. Christians put crosses on their churches, wear crosses on their necks, and sing hymns like “The Old Rugged Cross.” Yet, in how much detail does the Gospel of John describe the crucifixion? In one. short. sentence.There they crucified him along with two others, one on each side, with Jesus in the middle. (John 19:18)The other Gospels hardly add much detail. Why? Because crucifixion was an unspeakably well-known horror at the time. It was the kind of event with which everyone in John's audience would have been familiar, and the kind of event no one wanted to think about—particularly in relation to someone beloved, much less their Lord!As explained by Tom Holland, crucifixions were intentionally horrific. They sent a public message. Executioners were given free reign to improvise and improve upon them. Sometimes the victim might be tied to the cross, other times they might be nailed to it. When nails were used, they were 5 to 7 inches long. They penetrated the wrist and sunk deep into the wood. The criminal would hang for hours or days. He (or sometimes she) would be unable to swat the flies off his wounds. He could not contain his bodily wastes. All while hanging from a cross anywhere from 6 to 10 feet in height.Jesus was crucified with two others. At first, this may seem surprising. They appear nowhere else in the story. However, this is not an unlikely situation. Crucifixions were a form of government propaganda. What better time to broadcast the message than during a popular festival drawing thousands of people from all over the empire.Jesus, King of the JewsPilate had a tablet made that displayed the charge against Jesus—“king of the Jews.” This would have been somewhat customary. During an execution, one of the soldiers might carry a tabula (tablet) declaring the charge and cause of execution. There is dark humor embedded in this scene. Pilate included the charge provided to him by the Jews themselves. He writes it in Aramaic, Latin, and Greek. Remember that during this festival Jews from all over the empire and some Gentiles would travel to Jerusalem. Many of them may have been more fluent in Latin or Greek. So, Pilate advertises to all there: this is the king of the Jews being crucified.Think of how the situation would have been perceived by those not “in the know.” The king of the Jews is being crucified by the Romans during the most important Jewish festival of the year, while a crowd of Jews—particularly the Jewish religious elite—cheer on. This would be confusing at best and treacherous at worst. It would have looked like the Jewish religious elite were siding with the Romans against the Jewish claim of sovereignty.The chief priests protest. The tablet must be rewritten, they request. “Do not write, ‘The king of the Jews,' but rather, ‘This man said, I am king of the Jews.'” Pilate gets the last laugh. The Jewish leaders may have involved him in a situation with which he wanted no connection; they may have twisted his arm by threatening to accuse him of treason to Caesar; but they certainly cannot direct Pilate's execution of Jesus. “What I have written, I have written” he responds, taking his small revenge on them.There is a subtle theological point made by the message on the tablet. Remember Jesus' words in chapter 12:And I, when I am lifted up from the earth, will draw all people to myself. (John 12:32)The message, at least on its face, seems serious: “king of the Jews.” And it is written not only in Aramaic (the language of the Jews) but in the “universal” languages. Greek was still the lingua franca and Latin was a close second. They were the languages spoken all over the world, or that's what anyone in John's audience would have thought.The point is that the message of Jesus' kingship is displayed for all the world to see, not just the Jews. Of course, there are many more languages and the Gospel message is still making its way to the whole world today, but the symbolism is powerful. Jesus died so that “everyone who believes in him will not perish but have eternal life.” (John 3:16, emphasis added)They Took His Clothes—Psalm 22The soldiers proceed to take whatever few possessions Jesus had upon his arrest. Confiscating the goods of an executed prisoner was standard practice. The removal of clothing upon execution was also standard. The Romans executed prisoners naked. In the ancient world just as today, nakedness in the wrong settings can be cause of shame. For the Jews particularly, public nakedness would have especially shameful. Given that Jesus was crucified in a Jewish setting and during a Jewish festival, the Romans could have agreed to keep loincloths on the criminals.The Roman army's basic unit was a contubernium, eight men who shared a tent. Dispatching half a unit, i.e., four men, would have been common for a task such as crucifixion. (This was called a quaternion, a squad of four soldiers.) Hence the need to divide the garments among several soldiers. The NET translation says they “threw dice.” This is possible (that they used actual dice), but as translator's note 74 to the NET explains:Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.What the text calls a tunic would be an unfamiliar garment to us. Translator's note 71 in the NET explains:Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, chitōn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic' was any more than they would be familiar with a ‘chiton.' On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.The main point John is making by describing how soldiers divided Jesus' clothes among them is a prophetic one. He reminds us how Psalm 22 is being fulfilled. I quote the entire psalm below (for the sake of legibility, I format it as if it were prose).For the music director, according to the tune “Morning Doe”; a psalm of David.My God, my God, why have you abandoned me? I groan in prayer, but help seems far away. 2 My God, I cry out during the day, but you do not answer, and during the night my prayers do not let up.3 You are holy; you sit as king receiving the praises of Israel. 4 In you our ancestors trusted; they trusted in you and you rescued them. 5 To you they cried out, and they were saved; in you they trusted and they were not disappointed.6 But I am a worm, not a man; people insult me and despise me. 7 All who see me taunt me; they mock me and shake their heads. 8 They say, “Commit yourself to the Lord! Let the Lord rescue him! Let the Lord deliver him, for he delights in him.”9 Yes, you are the one who brought me out from the womb and made me feel secure on my mother's breasts. 10 I have been dependent on you since birth; from the time I came out of my mother's womb you have been my God.11 Do not remain far away from me, for trouble is near and I have no one to help me. 12 Many bulls surround me; powerful bulls of Bashan hem me in. 13 They open their mouths to devour me like a roaring lion that rips its prey.14 My strength drains away like water; all my bones are dislocated. My heart is like wax; it melts away inside me. 15 The roof of my mouth is as dry as a piece of pottery; my tongue sticks to my gums.You set me in the dust of death. 16 Yes, wild dogs surround me—a gang of evil men crowd around me; like a lion they pin my hands and feet.17 I can count all my bones; my enemies are gloating over me in triumph. 18 They are dividing up my clothes among themselves; they are rolling dice [literally, “casting lots”] for my garments.19 But you, O Lord, do not remain far away. You are my source of strength. Hurry and help me! 20 Deliver me from the sword. Save my life from the claws of the wild dogs. 21 Rescue me from the mouth of the lion and from the horns of the wild oxen.You have answered me. 22 I will declare your name to my countrymen. In the middle of the assembly I will praise you. 23 You loyal followers of the Lord, praise him.All you descendants of Jacob, honor him. All you descendants of Israel, stand in awe of him. 24 For he did not despise or detest the suffering of the oppressed. He did not ignore him; when he cried out to him, he responded. 25 You are the reason I offer praise in the great assembly; I will fulfill my promises before the Lord's loyal followers. 26 Let the oppressed eat and be filled. Let those who seek his help praise the Lord. May you live forever!27 Let all the people of the earth acknowledge the Lord and turn to him. Let all the nations worship you. 28 For the Lord is king and rules over the nations.29 All the thriving people of the earth will join the celebration and worship; all those who are descending into the grave will bow before him, including those who cannot preserve their lives.30 A whole generation will serve him; they will tell the next generation about the Lord. 31 They will come and tell about his saving deeds; they will tell a future generation what he has accomplished.Look, Here is Your MotherWho is standing near Jesus as he is crucified? All the disciples except the “beloved disciple” have deserted him. The women are the ones who remain with him. This is not entirely surprising from a historical standpoint. Roman soldiers would probably have permitted women followers to remain with the convicted criminal. There would have been many bystanders anyways, and women—even if followers of the criminal—may not have been viewed as active revolutionaries. In the Ancient world, women were allowed more latitude in mourning, and women were executed far less often. (Less often—but not never. The female followers of Jesus were still putting themselves at risk by openly supporting a crucified revolutionary.)Only the Gospel of John mentions the presence of a male disciple at the cross. We have discussed the identity of the “beloved disciple” before. Christian tradition is that the beloved disciple is John himself (the author of this gospel). The fact that only John mentions his presence at the cross makes sense. The other gospel authors focus on the crucifixion itself. John adds a short description of a touching moment he had with Jesus and Jesus' mother.Caution, a short rant is incoming: Nowadays, there are different proposals as to the identity of the beloved disciple. But, frankly, nowadays we can't even agree on what is a woman, so scholarly disagreement on any given point is not as weighty as it once was. Moreover, biblical scholarship is staunchly opposed to tradition. Scholars seem to go out of their way to suggest non-traditional hypotheses, even if they are quite weak or nonsensical. At any rate, I will proceed as if the beloved disciple is John. I don't think the other proposals are even worth discussing, but may this short rant serve as a disclaimer that you should look into those if you are interest. Ok, rant over. Back to the text.Remember that Jesus began his ministry at the behest of his mother, although she did not understand what she was requesting.When the wine ran out, Jesus' mother said to him, “They have no wine left.” Jesus replied, “Woman, why are you saying this to me? My time has not yet come.” (John 2:3-4)In chapter 19, Jesus' mother is present at the end of his earthly ministry.Recall that Jesus is Mary's oldest son, or only son if you take the Catholic approach. Joseph is absent from the narrative, which means he is probably deceased. This further means that the responsibility of caring for Mary fell on Jesus' shoulders. We may have a difficult time understanding the legal position of women in ancient Jewish society, but I will attempt to provide a short explanation. They were “connected” to society through the men in their lives: as the daughter of a man, as the wife of a man, or as the mother of a man. A woman left with no man in her life, either as a father, husband, or son, was a woman that belonged to no household. And a woman without a household had no support group. She was most often destitute. (A younger woman might be expected to remarry or return to her father's household if he was still living. With Mary, those choices were clearly not available.)Consequently, the duty of a son, particularly the eldest, was to care for her aging parents, especially his mother. Moreover, from what we understand of Jewish custom, a dying man was allowed and encouraged to settle the legal status of the women for which he was responsible. A crucified man could make his testament even from the cross.In the ancient world, both Jew and Roman, friendship could create a bond almost as meaningful as kinship. There are several ancient stories in which a dying man asks his friend to become like a son to the decedent's mother. Consequently, the exchange between Jesus, Mary, and John would not have seem odd to an ancient audience.Lastly, we need to understand that adoptive ties would have been taken seriously. A man adopting a woman as his mother is not mere poetry, but an honorable and serious commitment to care for her for the rest of her life.It is with all that in mind that we need to read the conversation in verses 26 and 27. “'Woman, look, here is your son!' He then said to his disciple, ‘Look, here is your mother!'” This was a serious command in which Jesus discharged his last duty—caring for his mother. There is a poetic beauty in that fact that as Jesus was crucified, he went to the grave with no earthly possessions. He had nothing to write a will about, except to settle the legal status of his mother. His mother is all he had and he gave her away as well.One notable detail in this exchange is that Jesus entrusted his mother to his disciple, not to a sibling (whether full or half-sibling, if the Catholic approach is taken). At this point in the narrative, Jesus' ministry has cost him his family. He is now closer to his faith family than he is to his “real family.” This would become a model for many Christians to this very day, when families would disown their own fathers, mothers, brothers, sisters, and children because they placed their faith in Jesus Christ.I Am ThirstyEven on the cross, Jesus is working. He is careful with his words in order to “fulfill the scripture.” He exclaims, “I am thirsty.” On its face, this statement is a visible symbol of Jesus' mortality. The more biblically literate in John's audience, however, would recognize a reference to either Psalm 69 or Psalm 22. Psalm 22 was quoted above. Here I quote Psalm 69 in its entirety, again in the form of prose for easier legibility:For the music director, according to the tune of “Lilies”; by David.Deliver me, O God, for the water has reached my neck. 2 I sink into the deep mire where there is no solid ground; I am in deep water, and the current overpowers me.3 I am exhausted from shouting for help. My throat is sore; my eyes grow tired from looking for my God.4 Those who hate me without cause are more numerous than the hairs of my head. Those who want to destroy me, my enemies for no reason, outnumber me.They make me repay what I did not steal. 5 O God, you are aware of my foolish sins; my guilt is not hidden from you. 6 Let none who rely on you be disgraced because of me, O Sovereign Lord of Heaven's Armies. Let none who seek you be ashamed because of me, O God of Israel.7 For I suffer humiliation for your sake and am thoroughly disgraced. 8 My own brothers treat me like a stranger; they act as if I were a foreigner. 9 Certainly zeal for your house consumes me; I endure the insults of those who insult you.10 I weep and refrain from eating food, which causes others to insult me. 11 I wear sackcloth and they ridicule me. 12 Those who sit at the city gate gossip about me; drunkards mock me in their songs.13 O Lord, may you hear my prayer and be favorably disposed to me. O God, because of your great loyal love, answer me with your faithful deliverance. 14 Rescue me from the mud. Don't let me sink.Deliver me from those who hate me, from the deep water. 15 Don't let the current overpower me. Don't let the deep swallow me up. Don't let the Pit devour me.16 Answer me, O Lord, for your loyal love is good. Because of your great compassion, turn toward me. 17 Do not ignore your servant, for I am in trouble. Answer me right away.18 Come near me and redeem me. Because of my enemies, rescue me. 19 You know how I am insulted, humiliated, and disgraced; you can see all my enemies. 20 Their insults are painful and make me lose heart; I look for sympathy, but receive none, for comforters, but find none.21 They put bitter poison into my food, and to quench my thirst they give me vinegar to drink. 22 May their dining table become a trap before them. May it be a snare for that group of friends.23 May their eyes be blinded. Make them shake violently. 24 Pour out your judgment on them. May your raging anger overtake them. 25 May their camp become desolate, their tents uninhabited. 26 For they harass the one whom you discipline; they spread the news about the suffering of those whom you punish.27 Hold them accountable for all their sins. Do not vindicate them. 28 May their names be deleted from the scroll of the living. Do not let their names be listed with the godly.29 I am oppressed and suffering. O God, deliver and protect me. 30 I will sing praises to God's name. I will magnify him as I give him thanks. 31 That will please the Lord more than an ox or a bull with horns and hooves.32 The oppressed look on—let them rejoice. You who seek God, may you be encouraged. 33 For the Lord listens to the needy; he does not despise his captive people.34 Let the heavens and the earth praise him, along with the seas and everything that swims in them. 35 For God will deliver Zion and rebuild the cities of Judah, and his people will again live in them and possess Zion. 36 The descendants of his servants will inherit it, and those who are loyal to him will live in it.So is Jesus' thirst and vinegar drink a reference to Psalm 22 or Psalm 69? The Gospel of Matthew seems to connect Jesus' statement with Psalm 69. In the Greek, Matthew describes the drink as being mixed with cholēn, translated as gall or bile in English. This is the same Greek word used in the Septuagint translation of Psalm 69:21. Notice that Matthew probably based his gospel on the Gospel of Mark, which uses the word esmyrnismenon (myrrh), so using the word cholēn seems like a deliberate interpretation by Matthew. On the other hand, the Gospel of John (and the Gospel of Mark in verse 15:34) makes a reference to Psalm 22 just a few verses before. Interpreting the reference as connected to Psalm 22 shows more literary consistency with the rest of chapter 19. Of course, as your resident fence-sitter, I must also suggest that the reference could be to both psalms. Jewish understanding of prophecy fulfillment was much more fluid than our modern sensibilities would like.Most importantly, both Psalms place us in the context of the suffering servant, persecuted for his service to God. One psalm ends in hope for the oppressed. The other in judgment for the oppressors.Gave Up His SpiritAfter fulfilling scripture, Jesus exclaims “It is completed!” and gives up his spirit. Allow me to begin the discussion of verse 30 with its latter half.John has emphasized time and time again that Jesus is in control, not the Jews, not Pilate, not anyone else but himself. He goes to the cross willingly and deliberately. The second half of verse 30 is the culmination of that theme. Jesus does not simply die. He gives up his spirit. Even at the moment of death, he is in control. Jesus, being God himself, sacrifices himself willingly.The verb used by John to refer to Jesus' giving up of his spirit is paredōken. This is the same verb (although different voice) as the verb used twice in Isaiah 53:12 (paredothē). In Isaiah, the verb is used passively (he is “given up”), while in John the suffering servant is active (he “gives up” his spirit). Nonetheless, the reference is fairly clear, particularly when we consider than John has referenced Isaiah 53 before (John 12:38).Isaiah 53 is a key passage to understanding the death of Jesus. As I did before with Psalm 22 and Psalm 69, I quote Isaiah 53 here as if it were prose:Who would have believed what we just heard? When was the Lord's power revealed through him?2 He sprouted up like a twig before God, like a root out of parched soil; he had no stately form or majesty that might catch our attention, no special appearance that we should want to follow him. 3 He was despised and rejected by people, one who experienced pain and was acquainted with illness; people hid their faces from him; he was despised, and we considered him insignificant.4 But he lifted up our illnesses, he carried our pain; even though we thought he was being punished, attacked by God, and afflicted for something he had done. 5 He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us well; because of his wounds we have been healed.6 All of us had wandered off like sheep; each of us had strayed off on his own path, but the Lord caused the sin of all of us to attack him.7 He was treated harshly and afflicted, but he did not even open his mouth. Like a lamb led to the slaughtering block, like a sheep silent before her shearers, he did not even open his mouth.8 He was led away after an unjust trial—but who even cared?Indeed, he was cut off from the land of the living; because of the rebellion of his own people he was wounded. 9 They intended to bury him with criminals, but he ended up in a rich man's tomb because he had committed no violent deeds, nor had he spoken deceitfully.10 Though the Lord desired to crush him and make him ill, once restitution is made, he will see descendants and enjoy long life, and the Lord's purpose will be accomplished through him.11 Having suffered, he will reflect on his work, he will be satisfied when he understands what he has done. “My servant will acquit many, for he carried their sins. 12 So I will assign him a portion with the multitudes, he will divide the spoils of victory with the powerful, because he willingly submitted to death and was numbered with the rebels, when he lifted up the sin of many and intervened on behalf of the rebels.”

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.

Vandaag luisteren we naar Het Perspectief van Dikke. We hebben het over de drukte die komt kijken bij zijn album-release, onze beef met GRK, de titel “koning van Belgische hiphop”, de nieuwe garde Amerikaanse en Nederlandstalige rappers, welke rappers DIKKE hebben geïnspireerd, het creatief proces achter zijn muziek, zijn perfectionisme, zijn thuis situatie, zijn relatie met zijn labelgenoten, kritiek op zijn Nederlands accent, zijn evolutie na zijn trip naar Marokko, zijn favo track uit zijn nieuwe album en veel meer!Check BEEF MET MEZELF via:https://open.spotify.com/album/6jCeJrk6lDb8IcT1nfDB4e?si=7JjNR9e1RTCrYnVbOkAqwwVolg DIKKE via:https://instagram.com/dikke.be?igshid=YmMyMTA2M2Y=

Link to bioRxiv paper: http://biorxiv.org/cgi/content/short/2022.10.19.512855v1?rss=1 Authors: Duan, J., Liu, H., Ji, Y., Yuan, Q., Li, X., Wu, K., Gao, T., Zhu, S., Jiang, Y., Yin, W., Xu, H. E. Abstract: Phosphorylation of G protein-coupled receptors (GPCR) by GPCR kinases (GRKs) desensitizes G protein signaling and promotes arrestin signaling, which is also modulated by biased ligands. Molecular assembly of GRKs to GPCRs and the basis of GRK-mediated biased signaling remain largely unknown due to the weak GPCR-GRK interactions. Here we report the complex structure of neurotensin receptor 1 (NTSR1) bound to GRK2, Gaq, and an arrestin-biased ligand, SBI-553, at a resolution of 2.92 Angstrom. The high-quality density map reveals the clear arrangement of the intact GRK2 with the receptor, with the N-terminal helix of GRK2 docking into the open cytoplasmic pocket formed by the outward movement of the receptor TM6, analogous of the binding of G protein to the receptor. Strikingly, the arrestin-biased ligand is found at the interface between GRK2 and NTSR1 to enhance GRK2 binding. The binding mode of the biased ligand is compatible with arrestin binding but is clashed with the binding of a G protein, thus provide an unambiguous mechanism for its arrestin-biased signaling capability. Together, our structure provides a solid model for understanding the details of GPCR-GRK interactions and biased signaling. Copy rights belong to original authors. Visit the link for more info Podcast created by Paper Player, LLC

Rekreation (substantiv): återfödelse, nyskapelse, vila, uppfriskning, förströelse, tidsfördriv: ofta konkretare. I Rekreation djupdyker vi i vår samtid, dåtid och framtid. I dagens avsnitt pratar vi om skuldsättning med Tobias Davidsson. Följ oss på Twitter @producentkalle & @martingatos Följ gärna vår spellista på Spotify som innehåller all musik från alla våra avsnitt. Tack till GRK för titelspåret Annan musik som spelas i avsnittetAbner Jay – […]

Rekreation (substantiv): återfödelse, nyskapelse, vila, uppfriskning, förströelse, tidsfördriv: ofta konkretare. I Rekreation djupdyker vi i vår samtid, dåtid och framtid. I dagens avsnitt pratar vi om skuldsättning med Tobias Davidsson. Följ oss på Twitter @producentkalle & @martingatos Följ gärna vår spellista på Spotify som innehåller all musik från alla våra avsnitt. Tack till GRK för titelspåret Annan musik som spelas i avsnittetAbner Jay – […]

FORESPEAK - like lilies dripping with drops of myrrh. Prolepsis - The anticipation and answering of possible objections in rhetorical speech. The representation of a thing as existing before it actually does or did so, as in he was a dead man when he entered. As nouns the difference between procatalepsis and prolepsis is: Procatalepsis is (rhetoric) a rhetorical exercise in which the speaker raises an objection to his own argument and then immediately answers it, in an attempt to strengthen the argument by dealing with possible counter-arguments. Prolepsis is (rhetoric) the assignment of something to a period of time that precedes it. a: the representation or assumption of a future act or development as if presently existing or accomplished b: the application of an adjective to a noun in anticipation of the result of the action of the verb (as in "while yon slow oxen turn the furrowed plain") Then Abraham fell on his face and laughed and said to himself, “Shall a child be born to a man who is a hundred (X2M-100) years old? Shall Sarah, who is ninety (X2M-90) years old, bear a child?” Genesis 17:17 Genesis 18 setup X2M-90 What was the promise at the threshold? X2M-89 SUBLIMINAL “‘See here—this was the iniquity[a] of your sister Sodom: She and her daughters had majesty, abundance of food, and enjoyed carefree ease, but they did not help[b] the poor and needy. They were haughty and practiced abominable deeds before me. Therefore, when I saw it I removed them. Ezekiel 16:49-50 The reward for humility/meekness/gentleness and fearing the Lord is riches in finance, honor in relationships and a life of health. Proverbs 22:4 “And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) – if indeed we suffer with him so we may also be glorified with him.” Romans‬ ‭8:17‬ Footnotes 1. Romans 8:17 tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs—that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God's children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ(men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses. David Baron. Zechariah: A Commentary on His Visions and Prophecies. Grand Rapids: Kregel Publications, 2001. pp. 474-478 "Originally published by Hebrew Christian Testimony to Israel, London, 1918" 555 pages Decrease time over target: PayPal.me/mzhop or Venmo @clastronaut

Rekreation (substantiv): återfödelse, nyskapelse, vila, uppfriskning, förströelse, tidsfördriv: ofta konkretare. I Rekreation djupdyker vi i vår samtid, dåtid och framtid. I dagens avsnitt pratar vi om Governmentality och nyliberalism. Följ oss på Twitter @producentkalle & @martingatos Följ gärna vår spellista på Spotify som innehåller all musik från alla våra avsnitt. Tack till GRK för titelspåret Annan musik som spelas i avsnittetYerba Brava – Pibe […]

“Pressing Towards The Prize~ Philippians 3:12-21.Theme Chpt. 3 “Christ Our Goal” Philippians 3:12-21 12 Not that I have already attained,[c] or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me. 13 Brethren, I do not count myself to have [d]apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, 14 I press toward the goal for the prize of the upward call of God in Christ Jesus.15 Therefore let us, as many as are mature, have this mind; and if in anything you think otherwise, God will reveal even this to you. 16 Nevertheless, to the degree that we have already [e]attained, let us walk by the same [f]rule, let us be of the same mind.17 Brethren, join in following my example, and note those who so walk, as you have us for a pattern. 18 For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19 whose end is destruction, whose god is their belly, and whose glory is in their shame—who set their mind on earthly things. 20 For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, 21 who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself. The Christian Life shown in A Metaphor of An Olympic Marathon Race Pursuing the Prize 3:12-13 A Good runner Never Looks Back 3:13 This Race requires Spiritual Stamina & Consistency 3:15-17 Some have dropped out of the Race 3:18-19 Knowing Our citizenship will Cause us to win the Prize 3:20-21 1.)Pursuing The PRIZE…3:12-13 “The measure of a persons desire is the Pursuit” Vs. 12)Not that I have already attained,[c] or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me “Grasping ever more firmly that purpose for which Christ grasps me”- JB .Phillips “PRESS ON”- the Greek connotation means ‘an urgent chasing after towards a FIXED Goal or Point' This is in the continuous present tense I am DOING this NOW, I am chasing after this NOW…I am PRESSING Towards  this NOW “That I May Lay Hold of” The idea here is Paul is not just satisfied with the pursuit…HE will NOT be satisfied until  he has laid hold of, apprehended, GRASPED ( taken a hold of) that PURPOSE Christ has intended for Him 3:3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? 2:8-10 1.)Pursuing The PRIZE…3:12-14 “The measure of a persons desire  is in  the Pursuit” Vs. 12)Not that I have already attained,[c] or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me “, that I may lay hold of that for which Christ Jesus has LAID HOLD of Me”….speaking of His Damascus Road ENCOUNTER of Christ…yet MUCH More!!.....  (TWO Things) I Cor. 9:24 Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. TWO Things………… a)Phil. 3:10 that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, b)Eph. 3:1-13 For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles—2 Surely you have heard about the administration of God's grace that was given to me for you, 3 that is, the mystery made known to me by revelation, as I have already written briefly. 4 In reading this, then, you will be able to understand my insight into the mystery of Christ, 5 which was not made known to people in other generations as it has now been revealed by the Spirit to God's holy apostles and prophets. 6 This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus.7 I became a servant of this gospel by the gift of God's grace given me through the working of his power. 8 Although I am less than the least of all the Lord's people, this grace was given me: to preach to the Gentiles the boundless 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 that he accomplished in Christ Jesus our Lord. 12 In him and through faith in him we may approach God with freedom and confidence. 13 I ask you, therefore, not to be discouraged because of my sufferings for you, which are your glory. MYSTERY (Mysterion- Moo-stay-dion..Grk.)derived from a word meaning to ‘shut the mouth'…a secret counsel, purpose, or understanding…of God…something hidden from men…only coming from divine revelation or illumination from God's Spirit…requires an initiation understand my insight …(synesis—soon-es-is) literally a running or flowing together of Knowledge & understanding…a quickness of apprehension which precedes ACTION! “To Have an APOSTOLIC CALLING, Is To Have An APOSTOLIC ENCOUNTER” 1.)Pursuing The PRIZE…3:12-14 “The measure of a persons desire is in the Pursuit” Vs.13)Brethren, I do not count myself to have [d]apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, Count ( logizomai )is to reckon, account, suppose , consider after deliberate  & careful Thought …refers  back to vs. 12…Paul realizes he has NOT attained perfection yet (some were haughty at Philippi & thought they did!)…sinless perfection!? …vs. 2 was the past fact that had happened with Paul…Here is referring to PRESENT Process of his pursuit Phil. 3:8 Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, LUKE 14:25-33 Now great multitudes went with Him. And He turned and said to them, 26 “If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple. 27 And whoever does not bear his cross and come after Me cannot be My disciple. 28 For which of you, intending to build a tower, does not sit down first and count the cost, whether he has enough to finish it— 29 lest, after he has laid the foundation, and is not able to finish, all who see it begin to mock him, 30 saying, ‘This man began to build and was not able to finish'? 31 Or what king, going to make war against another king, does not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand? 32 Or else, while the other is still a great way off, he sends a delegation and asks conditions of peace. 33 So likewise, whoever of you does not forsake all that he has cannot be My disciple. Apprehended ….But I keep going on, grasping ever more firmly that purpose for which Christ grasped me.(JB. Phillips)…like verse 12 Job 17:9 Yet the righteous will hold to his way, And he who has clean hands will be stronger and stronger. Proverbs 4:18 But the path of the just is like the shining [a]sun, That shines ever brighter unto the perfect day. Psalm 63:1 O God, You are my God; Early will I seek You; My soul thirsts for You; My flesh longs for You In a dry and thirsty land Where there is no water. Psalm 84:2 My soul longs, yes, even faints For the courts of the Lord; My heart and my flesh cry out for the living God. I Tim. 6:12 Fight the good fight of faith Lay hold of eternal life II Peter 1:5 giving all diligence 2.) A Good Runner Never Looks Back..Vs. 13,14 Vs.13)Brethren, I do not count myself to have [d]apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, but one thing I do What is your ONE Thing!?...sums up His Christian conduct & purpose in the NOW…the greek implies LIMITING & ISOLATING oneself to a fanatical Focus…NOW he has gone from contemplation(‘Count' vs 13) to ALL OUT ACTION Mode! forgetting those things which are behind Forgetting  grk….completely forgetting, to neglect, EMPHATICALLY forget & neglect (obliterate the memory!!)…Here Paul in His metaphor about a runner in a race is referring to that Runner NOT even looking back AT ALL or paying a bit of attention to runners behind him as he races toward the goal….VERY good picture of our Christian RACE…just like a racer impedes his progress with this distraction so likewise we will be hindered in our progress for the prize IF we are looking at our past sin ,shame & failures…. Luke 9:62  But Jesus said to him, “No one, having put his hand to the plow, and looking back, is fit for the kingdom of God.”….Genesis 19:26 Hebrews 12:1-3 Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, 2 looking unto Jesus, the [a]author and [b]finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls. reaching forward… (EPEKTEINO) A stretching forward…a reaching forward in an INTENSE athletic motion (hence comparison to a marathon race) 14 ) I press toward the goal for the prize of the upward call of God in Christ Jesus. I press toward the goal (kjv=Mark) only used here in NT LITERALLY  “ I Pursue down upon the target”……concepts of a watchman (Phil. 2:4)& shooting target shown here For the Prize…A prize (brabeion-grk. Derived from the word for an umpire who gives the prize) bestowed or deposited  in connection with the games…it could be monetary… here used as a metaphor for spiritual  incorruption & eternal life of the upward call  literally “of The upward calling” is A CALL from Heaven TO HEAVEN ( (NOT our earthly life's calling here)…our eternal reward   2.) A Good Runner Never Looks Back..Vs. 13,14 14 ) I press toward the goal for the prize of the upward call of God in Christ Jesus. Hebrews 3:1,2 Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus,2 who was faithful to Him who appointed Him, as Moses also was faithful in all His house. “The prize is bound up with the calling ; promised when the call is issued, & given when the call is fulfilled”~M.R. Vincent I Cor. 9:24 Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it. “This goal continually moves forward as we press on ,but never out of sight”~A.T. Robertson Luke 16:16 “The law and the prophets were until John. Since that time the kingdom of God has been preached, and everyone is pressing into it. II Tim. 4:7 I have fought the good fight, I have finished the race, I have kept the faith. Hebrews 6:1..I Cor. 4:16-18…II Peter 1:3   3.)This Race Requires Spiritual Stamina & Consistency… 3:15-17 15-17Therefore let us, as many as are mature, have this mind; and if in anything you think otherwise, God will reveal even this to you. 16 Nevertheless, to the degree that we have already [e]attained, let us walk by the same [f]rule, let us be of the same mind.17 Brethren, join in following my example, and note those who so walk, as you have us for a pattern This IS a Marathon Race  …Cross Country MemoriesJ “Mature/Perfect”  Grk. =Telios complete, perfect, mature, of full age finished, ‘wanting nothing'…Col.1:28, Col. 4:12,II Tim. 3:16-17,Hebrews 5:13 Contradiction, Sarcasm !?(vs. 12 Not that I have already attained,[c] or am already perfected) Vs. 12 Paul was speaking of a TOTAL FINISHED PERFECTION ( received in Heaven)…here in vs. 15 he speaks relatively…where though some may have reached maturity (Himself included)there is STILL Growth & Development to be obtained…this speaks of well rounded Christian Character NOT Christian Infancy “Have This Mind” in other words KEEP thinking like the above phrase I Cor. 2:6 6 However, we speak wisdom among those who are mature, yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing.   3.)This Race Requires Spiritual Stamina & Consistency… 3:15-17 15-17Therefore let us, as many as are mature, have this mind; and if in anything you think otherwise, God will reveal even this to you. 16 Nevertheless, to the degree that we have already [e]attained, let us walk by the same [f]rule, let us be of the same mind.17 Brethren, join in following my example, and note those who so walk, as you have us for a pattern IF and if in anything you think otherwise…Epaphroditus had made Paul aware of some in the church who were teaching sinless perfection was needed…he said God would take care of the issue Psalm 139:23-24 Search Me & Try me… Jn. 7:17 17 If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority. “otherwise” a negative use of the word…as some in Philippi thought they had ‘arrived' spiritually, with no further growth needed!? Vs. 16) Nevertheless, to the degree that we have already [e]attained, let us walk by the same [f]rule, let us be of the same mind….meaning ‘Keep on Keepin' on…keep doing the same things consistently that MATURE saints do LITERAL….to walk in a straight row….walk  prosperously,,,to turn out well, to direct ones life..TO LIVE Vs. 17) 17 Brethren, join in following my example, and note those who so walk, as you have us for a pattern Together or jointly as the church Be Imitators of (me) Paul as he follows Christ (Not Christ here)…of how I walk the Christian Life…I Cr.4:16, 11:1…Hebrews13:7 “Note” = Mark = fix your attention on intently.. Ps. 37:7 Mark the blameless man, and observe the upright; For the future of that man is peace. JAMES 1:4-5 4 But let patience have its perfect work, that you may be [a]perfect and complete, lacking nothing. 5 If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him. 4.) Some have dropped out of the Race Vs. 3:18,19 18-19 )For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19 whose end is destruction, whose god is their belly, and whose glory is in their shame—who set their mind on earthly things. Professed Christian Greeks, possibly had walked with the Philippian church in times past but fell into Epicurean tendencies…Epicureanism taught satisfying physical desires was the highest aim of man (sex, food drink)…GAL. 5:13 13 For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another. Romans 16:18 18 For those who are such do not serve our Lord [a]Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple. They thought Lightly of God's Grace Romans 6:15 18 For those who are such do not serve our Lord [a]Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple. Jude 1:4 4 For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Lord [a]God and our Lord Jesus Christ.(see vs. 12,13) I Jn. 2:16 For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world.   5.) Knowing Our Citizenship will cause us to Win the Race(Prize) 3:20,21 20 For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, 21 who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself. Citizenship is In Heaven …commonwealth…literally ‘The commonwealth of which the Saints are citizens is FIXED in the Heavens' Eagerly wait……An Intense Yearning & eager anticipation…totally FIXED on what one is waiting for , with a total ABOUT face from inferior things(see running for the prize) Hebrews 9:28 so also Christ was offered once to bear the sins of many; and He will appear a second time, not to bear sin, but to bring salvation to those who eagerly await Him. so Christ was sacrificed once to take away the sins of many; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him   Vs. 21)Transform/change …to fashion a new,Refashion.. Matthew 17:2 He was transfigured before them…a change in the body from what's on the inside to an outward expression of that…the change that will take place at the Rapture or 2nd Resurrection Col. 1:22 22 But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation— WORKING = energeia …energy…power in operation I Jn. 3:2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. Romans 8:23 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. I Cor. 15:42-48  So will it be with the resurrection of the dead. The body that is sown is perishable, it is raised imperishable; 43 it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 44 it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45 So it is written: “The first man Adam became a living being”[a]; the last Adam, a life-giving spirit. 46 The spiritual did not come first, but the natural, and after that the spiritual. 47 The first man was of the dust of the earth; the second man is of heaven. 48 As was the earthly man, so are those who are of the earth; and as is the heavenly man, so also a   CONCLUSION: This RACE that our Christian Lives is compared to requires Patience & Persistence On Being Persistent: Obstinately refusing to give up or Let Go To Be Insistently Repetitive To Commit to being Indefinitely Continuous 07/25/22  

“Passionate Living” Philippians 3:8-12 –08/27/21 Philippians 3: CHRIST OUR GOAL 8 Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ 9 and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith; 10 that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, 11 if, by any means, I may attain[a] to the resurrection from the dead. 12 Not that I have already attained,[b] or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me 8)Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ  “Yet indeed” or “Yea Doubtless” (Kjv) In the construction of the Greek language Paul is making a passionate statement, a plea as it were to the Philippian Church about the force & passion with which he was pursuing Christ as an example for them to follow…it reads “yea, therefore, at least, EVEN” Paul wanted to Leave no doubt at as to His Pursuit in life. “Count” The same verb (counted) as used in vs. 7 …here it is in the present tense showing continuous action in present time. Paul had come to the steadfast CONVICTION that any supposed gain in the world he might attain was but total loss if He failed to GAIN CHRIST “loss”-- Paul continually held a tenacious& habitual focus & Mind-set against anything that might come between Him & the goal of Christ, so he counts EVERYTHING  personally to himself  as a Loss, except knowing Christ Acts 20:24 But I count my life of no value to myself, so that I may finish my course[a] and the ministry I received from the Lord Jesus, to testify to the gospel of God's grace. Romans 8:18 18 For I consider that the sufferings of this present time are not worth comparing with the glory that is going to be revealed to us. “excellence,excellency”   of  a Higher, supreme , surpassing degree       8)Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ the knowledge of Christ Jesus my Lord, …speaks of the relationship that Paul developed with Jesus thru intimate communion & companionship with Him, He came to Know Jesus Heart & will; through  time spent in His (Jesus) presence I Cr. 2:2 2 For I didn't think it was a good idea to know anything among you except Jesus Christ and Him crucified. 1:17 I pray that the God of our Lord Jesus Christ, the glorious Father,[a] would give you a spirit[b] of wisdom and revelation in the knowledge of Him. II Peter 1:3 His[a] divine power has given us everything required for life and godliness through the knowledge of Him who called us by[b] His own glory and goodness. I Jn. 5:20 20 And we know that the Son of God has come and has given us understanding so that we may know the true One.[a] We are in the true One—that is, in His Son Jesus Christ. He is the true God and eternal life. 16:26 What shall it profit a man 13:44 Parable of treasure hidden in a field   for whom I have suffered the loss of all things  this speaks of ALL Paul gave up  at his Damascus conversion. Paul was brought up in what we would say was a ‘closed community'—TARSUS because he & his family were wealthy & only the wealthy could live there. Paul left a life of wealth & status to become the Gentile/Missionary Apostle who made tents to get by. This was NOT all , as his parents basically  disowned their son, because he left Jewry …He had been supported by his folks  studying under Gamaliel at the U. of TARSUS, as an up & coming Priest in the Jewish Synagogue. that I may gain Christ   Not Paul's salvation, BUT appropriating in His Life the graces & nature of Christ into his whole being…GAIN= (Kedaino) an acquisition made from shunning evil 9) and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith; “Be found” more like ..'to turn out actually to be'( like grk. Expression here Gal. 2:17 we ourselves are found to be sinners). The idea here is that of a REVELATION of Character ,,that is, Paul LONGS to demonstrate in His Life that He is IN Christ…He wants others to observe this in his nature not having my own righteousness, ..The idea is not having a righteousness  ANY righteousness that could be called MY own…Paul wanted to completely divorce himself of any thought or effort that he was ‘A LAW Keeper' by his own efforts. He desired for men to see the Righteousness of a Life Hidden in Christ produced by Holy Spirit. 9) and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith;   Romans 10:2-6 2 I can testify about them that they have zeal for God, but not according to knowledge. 3 Because they disregarded the righteousness from God and attempted to establish their own righteousness, they have not submitted themselves to God's righteousness. 4 For Christ is the end[a] of the law for righteousness to everyone who believes. 5 For Moses writes about the righteousness that is from the law: The one who does these things will live by them.[b]6 But the righteousness that comes from faith speaks like this: Do not say in your heart, “Who will go up to heaven?”[c] that is, to bring Christ down Romans 3:28 28 For we conclude that a man is justified by faith apart from the works of the law. Romans 9:30 30 What should we say then? Gentiles, who did not pursue righteousness, have obtained righteousness—namely the righteousness that comes from faith. Romans 4:1-16 Titus 3:5 He saved us— not by works of righteousness that we had done, but according to His mercy, through the washing of regeneration and renewal by the Holy Spirit. 8:3,10:4 faith in Christ, that Righteousness that is authored in Christ, which Paul now nourishes & maintains . This Faith is furnished to All believers & appropriates the Blessings which flow from Grace. I Cor. 1:30 20 And we know that the Son of God has come and has given us understanding so that we may know the true One.[a] We are in the true One—that is, in His Son Jesus Christ. He is the true God and eternal life. II Cor. 5:17 17 Therefore, if anyone is in Christ, he is a new creation; old things have passed away, and look, new things[a] have come. Vs. 10,11) that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, 11 if, by any means, I may attain[a] to the resurrection from the dead. “that I may know Him”  ..that  is to come to know by experience, an experiential knowing, or knowledge….Paul wants to come to a place of knowing Jesus in the FULNESS of EXPERIENCE that only comes by an intimate relationship With Him ..TO FULLY KNOW Him!    I Jn. 3:2 Dear friends, we are God's children now, and what we will be has not yet been revealed. We know that when He appears, we will be like Him because we will see Him as He is.   Vs. 10,11) that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, 11 if, by any means, I may attain[a] to the resurrection from the dead. “the power of His resurrection,” Paul wants to experience the SAME Power which Raised Christ from the dead surging through His whole being, overcoming all sin in his life & showing forth the very nature of Christ for all to see…POWER= DYNAMIS… power, ability, physical or moral, as residing in a person or thing;..power in action, force, a strength, violence, virtue, mighty power, miracle working power. In this context the meaning is a POWER that overcomes resistance. Romans 1:16 16 For I am not ashamed of the gospel [a]of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. Romans 6:4 4 Therefore we were buried with Him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, so we too may walk in a new way[a] of life. II Cr. 4:10 10 We always carry the death of Jesus in our body, so that the life of Jesus may also be revealed in our body. I Peter 1:3 3 Praise the God and Father of our Lord Jesus Christ. According to His great mercy, He has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead 1:18-20 18 I pray that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in his holy people, 19 and his incomparably great power for us who believe. That power is the same as the mighty strength 20 he exerted when he raised Christ from the dead and seated him at his right hand in the heavenly realms, 3:20-21 20 Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, 21 to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen. 3:20-21 20 But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, 21 who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body.“fellowship of His sufferings,” = a joint participation…these refer to the sufferings of Christ for righteousness sake while here on earth….II Cor. 11:22-33 Paul's ‘resume of suffering' 1:24 24 I now rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ, for the sake of His body, which is the church, I Pe. 4:1-2 Therefore, since Christ suffered in his body, arm yourselves also with the same attitude, because whoever suffers in the body is done with sin. 2 As a result, they do not live the rest of their earthly lives for evil human desires, but rather for the will of God. “being conformed to His death,” LITERALLY “ To Bring to the same form with some other person”…we already saw this Grk word Before in Phil. 2:5-8  in the great KENOSIS(an emptying out)passage…Phil 2:6(being in the form of God)= Form(morphe)…here 3:10 ‘made conformable, being conformed' (symmorphizo)…morfe/morphizo are of same root Vs. 10,11) that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, 11 if, by any means, I may attain[a] to the resurrection from the dead. When These  Four Essentials are evident In Our Lives then we will CONSTANTLY be Made CONFORMABLE To Christ's Death : To show evidence by the very life we live To BE IN CHRIST By Coming To KNOW HIM Better All the time, a consistent deepening of relationship with HIM By Experiencing the same Dynamis that raised Christ from the dead surging through our being By Becoming Joint-Participants in Christ's Sufferings for Righteousness sake   **BOTTOM  LINEJ!! Paul's desire was that he might come to KNOW His Lord Jesus so intimately & with such Resurrection DUNAMIS operating  through His Being, along with a joint-participation  in Christ's sufferings that he would become both as to his inner heart  life & & as to His outward expression of just the same, like Jesus in respect to Christ's death , not just physically, but as we already showed in Phil. 2:7a KENOSIS..a death to self & denial of all things selfish …for the Blessing of others…THIS is what Paul strove for!!Paul was laying his life down in conformity& submission to the spirit & temperament of Christ's life, in all manner of lowliness  & meekness…both in Life & eventually in physical death   Vs. 10,11) that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, 11 if, by any means, I may attain[a] to the resurrection from the dead.  “If  By Any Means”  This is not an expression of doubt but rather AUTHENTIC humility…Paul shows a modest yet assured Hope. “May/might  attain” =Greek language means “to arrive at a GOAL” “resurrection” exanastasis….This is the only place in the NT where this word is used…Literally from ‘OUT OF' …translation “Out Resurrection from(among) the dead”. Paul may be referring to the future resurrection of the physical body of the saint (I Cr. 15,Jn. 5:29,Lk. 20:35).However, This  more likely refers to a spiritual Resurrection         10,11)that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, 11 if, by any means, I may attain[a] to the resurrection from the dead.   2:4-8  But God, who is rich in mercy, because of His great love with which He loved us, 5 even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), 6 and raised us up together, and made us sit together in the heavenly places in Christ Jesus, 7 that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus. 8 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, A resurrection…out from a state of sin where one is dead in trespasses, to a LIFE divinely Empowered motivating our every action Also refers to the Rapture   12 Not that I have already attained or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me. “ Not that I have already attained” The conclusion, here is Paul has experienced to a measure a ‘Conformity To Christ's Death” (see points 1-4 above), yet he has yet to Appropriate= I may lay hold of  these to Their FULLEST MEASURE in His life….He is always looking to increase in these attributes…refers back to vs. 10 (To KNOW Him)   Am already perfected/either were already perfect…Perfect (teleioō) not perfect in the literal sense(sinless), But complete, meaning ‘Spiritually Mature' Paul is stating that he is STILL seeking Spiritual Growth & Maturity, He has not stopped or become stagnant or indifferent spiritually ‘But I press on/follow after' (dee-oko)  TO PURSUE…Paul has in mind. the metaphor of a Greek runner running in a race. He is pressing on to a FIXED Goal, keeping up the chase as it were with much Passion Rendering…Not that I have already (LAMBANO)or am already perfected but I press on that I may but I press on that I may lay hold(apprehend) of  (KATALAMBANO) that for which Christ Jesus has laid hold of (Apprehended) (KATALAMBANOED) Me Forceful, passionate language…an INTENSE pursuit Lambano= accept, take, receive, obtain Katalambano = more forceful, to seize to “RUN DOWN”…see football highlight: Dk Metcalf runs down Budda BakerJ 12 Not that I have already attained or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me. Good translation” Grasping ever more firmly that purpose for which Christ grasps me” –JB. Phillips   1:16 To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:--- This is what Paul was Apprehended/laid hold of FOR & In turn he wants to Apprehend Christ ( verses Phil. 3:10-11—ABSOLUTE CHRISTLIKENESS) I Tim. 6:12 Fight the good fight for the faith; take hold of eternal life that you were called to and have made a good confession about in the presence of many witnesses. II Peter 1:5 5 For this very reason, make every effort to supplement your faith with goodness, goodness with knowledge, 63:1 God, You are my God; I eagerly seek You. I thirst for You; my body faints for You in a land that is dry, desolate, and without water. 84:2 my heart & flesh cry out for God, Ps. 42:1 as the deer panteth after water so my soul longs for thee Proverbs 4:18 The path of the righteous is like the light of dawn, shining brighter and brighter until midday. HEART REFLECTIONS: THOUGHT: Could it be that much of the church today over the last 50 years has been so busy showing the world how much we can do for Christ and lost sight of how the N.T. Church of Paul's day was just content to demonstrate to the world how much He could do through them List out all your positive attributes & gifts today…then get alone with ABBA & examine your heart to see if you are trusting Your Gifts or HIS Power As a Christian today, you have Christ Living in your heart, Have you taken the next step to really GAIN CHRIST fully? THINK: Knowing ABOUT Christ has Value, But Knowing HIM brings Vitality As MINISTERS…..we want /need 3 Things POWER = The Power of the Resurrection that eradicates all worry & despair Compassion =will come through sharing HIS sufferings (I Cr. 13:4) Purity = through Conformity to His Death…to accept the judgment & refuse to let ‘dead things' live any longer in our lives  

Salah satu permasalahan utama yang dihadapi oleh Indonesia dalam mencapai target penurunan emisi GRK adalah keterbatasan pendanaan. Untuk mewujudkan hal tersebut, perlu suatu kebijakan yang agresif sehingga dapat menekan jumlah emisi GRK serta dapat mengubah perilaku pelaku aktivitas ekonomi yang berpotensi menghasilkan emisi GRK. Salah satu opsi instrumen yang dapat digunakan yaitu carbon pricing atau nilai ekonomi karbon (NEK) melalui pajak karbon. Secara internasional, istilah yang lazim digunakan adalah Carbon Tax, yang didefinisikan sebagai biaya yang dikenakan pada barang berbasis fosil atau usaha atau kegiatan yang mengandung atau menghasilkan emisi gas rumah kaca. Penerapan Carbon Tax di Indonesia semula direncanakan berlaku mulai 1 April 2022, lalu ditunda hingga 1 Juli 2022, sebelum akhirnya ditunda kembali. Dalam kesempatan ini Sospol BEM FH UNAIR bersama Kastrat BEM FEB UNAIR akan membahas bersama mengenai Carbon Tax baik dari kacamata hukum maupun ekonomi. Bagaimana penjelasan selengkapnya tentang Carbon Tax? Simak selengkapnya di Podcast Mata Elang Vol.II hanya di Spotify dan YouTube BEM FH UNAIR!!! . Kementerian Sosial Politik KABINET KARYA! BERGERAK untuk BERKARYA!

Baggage… Philippians 3:1-7 (NKJV) 3 Finally, my brethren, rejoice in the Lord. For me to write the same things to you is not tedious, but for you it is safe. 2 Beware of dogs, beware of evil workers, beware of the mutilation! 3 For we are the circumcision, who worship [a]God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh, 4 though I also might have confidence in the flesh. If anyone else thinks he may have confidence in the flesh, I more so: 5 circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; 6 concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless. 7 But what things were gain to me, these I have counted loss for Christ Vs1) Finally, my brethren, rejoice in the Lord. For me to write the same things to you is not tedious, but for you it is safe. VS.1) Finally…..not as to meaning an ending of a thing or this letter but rather & literally…..”As For The Rest “…meaning something left over to discuss or point out..Paul switches emphasis from inner dissension to an attack from outside the Fellowship, namely Judaizers, who sought to bring them back under the Law in order to be saved. So He begins by pointing out a ‘Preventative Measure' (Weapon) to this problem.. Rejoice…TO Rejoice, TO BE Glad,…often used in greetings & farewells(To Salute another)…TO Rejoice Exceedingly, TO Be Well, TO Thrive, TO Exude Heart-Felt Joy, To Be Cheerful, TO Be calmly Happy, TO Be Glad…OT=To “Spring About”, BE Joyful, Put joy on as a garment, gird on, To exhult, to sing, cry aloud, to laugh, to play, to enjoy, to shine, be glad, Boast…(To MAKE…), be well pleased 26:11 And thou shalt rejoice in every good thing which the LORD thy God hath given unto thee I Chron. 16:10 Glory ye in his holy name: let the heart of them rejoice that seek the LORD. II Chron. 20:27 for the LORD had made them to rejoice over their enemies. 5:11 But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee. 9:2 I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High. Psalm 32:11 Be glad in the LORD, and rejoice, ye righteous: and shout for joy, all ye that are upright in heart 68:4 Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him. 89:16 In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted. 118:24 This is the day which the LORD hath made; we will rejoice and be glad in it. 119:62 I rejoice at thy word, as one that findeth great spoil. 29:19 The meek also shall increase their joy in the LORD, and the poor among men shall rejoice in the Holy One of Israel. 61:10 I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. 3:17,18 Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: Yet I will rejoice in the LORD, I will joy in the God of my salvation. 3:17 The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing. 6:22,23 Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake. Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets. 4:36 both he that soweth and he that reapeth may rejoice together. 4:4 4 Rejoice in the Lord always [delight, take pleasure in Him]; again I will say, rejoice!(AMP) Romans 5:1-5Therefore, having been justified by faith, [a]we have peace with God through our Lord Jesus Christ, 2 through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God. 3 And not only that, but we also glory in tribulations, knowing that tribulation produces [b]perseverance; 4 and perseverance, [c]character; and character, hope. 5 Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us.   Romans 12:15 Rejoice with them that do rejoice, and weep with them that weep. Romans 15:10 And again he saith, Rejoice, ye Gentiles, with his people. I Cor. 12:26 And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. I Th. 5:16 Rejoice Evermore I Peter 1:8 Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: IPeter4:13 But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. 19:7 Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.   3 Finally, my brethren, rejoice in the Lord. For me to write the same things to you is not tedious, but for you it is safe.       “SAFE”  Safeguard, precaution for safety, protects you…means literally certain, ‘a certainty' Solution to the Judaizers…'To Go On Constantly Rejoicing In the Lord ‘(Grk) 2-3) Beware of dogs, beware of evil workers, beware of the mutilation! 3 For we are the circumcision, who worship [a]God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh, “BEWARE” Be constantly observing  ( Be ON Alert) with a view to avoiding “Dogs” A Term of Reproach among both Jews & Greeks…those of a reckless & shameless demeanor ..Paul called them evil workers…this term not only refers to evil actions & character BUT Specifically WORKING AGAINST THE GOSPEL INTENTIONALLY…A Picture of Veral DOGS feeding on Garbage off the street & then in this metaphor…FEEDING the garbage(Carnal ordinances) to others=The Problem 2-3) Beware of dogs, beware of evil workers, beware of the mutilation! 3 For we are the circumcision, who worship [a]God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh, “Mutilation/Concision(kjv)”…or ‘beware of those that mutilate the flesh' one trs. Says ‘beware of false circumcisers'…compared by Paul to OT. Pagan mutilations & cuttings of the flesh used in religious exercises(Zech. 13:4-6)…a grk. Play on words used by Paul …He calls those NOT of the true circumcision as ‘Merely just Mutilated' The Judaizers  MUTILATED the message of the Gospel by adding LAW to Grace& recruiting converts to their movement “worship [a]God in the Spirit,”.more literally “worship by the Spirit of God”…WORSHIP is ‘Feeding' us we FEED on God thru WORSHIP…Jn. 4:24…Matthew 4:4…Jn. 4:34,Jn. 6:54-66 “Rejoice” here this refers to glorying & exhulting—Paul was putting on display his Testimony of Living at a superior spiritual level “confidence” Coming to a settled position or conviction about a matter(Phil. 1:25)This word implies that Paul did not come to his convictions lightly The Judaizers had come to a settled conviction in the need for the OT law & rites to be added back in to salvation(The flesh)   True Spirituality  is destroyed by WORKS produced in ones flesh Luke 10:42 41 And [a]Jesus answered and said to her, “Martha, Martha, you are worried and troubled about many things. 42 But one thing is needed, and Mary has chosen that good part, which will not be taken away from her.”……..   Gal. 6:12-14 12 As many as desire to make a good showing in the flesh, these would compel you to be circumcised, only that they may not suffer persecution for the cross of Christ. 13 For not even those who are circumcised keep the law, but they desire to have you circumcised that they may boast in your flesh. 14 But God forbid that I should boast except in the cross of our Lord Jesus Christ, by [a]whom the world has been crucified to me, and I to the world. Col 2:11 In Him you were also circumcised with the circumcision made without hands, by putting off the body [a]of the sins of the flesh, by the circumcision of Christ, Romans 2:29 but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose [a]praise is not from men but from God. Romans 7:6 But now we have been delivered from the law, having died to what we were held by, so that we should serve in the newness of the Spirit and not in the oldness of the letter.     Vs. 4) 4 though I also might have confidence in the flesh. If anyone else thinks he may have confidence in the flesh, I more so: The Judaizers had confidence in the flesh…they trusted human attainments by the works they performed. They had went away from the supernatural system of Salvation in God to a natural system in order  to be saved by works of man for God. Paul pointed to His own attainments & merits saying he had more in the NATURAL he could boast in than any Judaizer…YET He CAST OFF all his dependence on any of his achievements to appropriate the salvation which is ONLY IN CHRIST JESUS. Paul draws on this exhortation to warn the Philippians against the seductive  snare of the Judaizers. “Thinks/Thinketh” refers  to one judging himself NOT judging others       PAUL'S  PERSONAL  RESUME: 5& 6) circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; 6 concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless. , circumcised the eighth day Literally, “8 Days old in Circumcision”…Paul was a pure- blooded Jew OF = ‘Out Of' …this word denotes the origin, class or country of a person Stock = Origin …Paul belonged to the well-favored tribe of Benjamin who was true to David , formed with the tribe of Judah  as the restored nation of former captives from Babylon “Hebrew of the Hebrews” fully Hebrew by both sides of his parents who retained their Hebrew language & customs , not a Hellenized Jew who read OT in GRK. Language “Zeal” ..literally meaning a ‘strict Jew' a fanatical Jew of the party called a Zealot persecuting the church; concerning the righteousness which is in the law, blameless. Paul's fanatical zeal was at such a fevered veneration His persecution of the Jews made him perfect in the eyes of me II Cor. 11:22 22 Are they Hebrews? So am Are they Israelites? So am I. Are they the seed of Abraham? So am I. Acts 23:6 6 But when Paul perceived that one part were Sadducees and the other Pharisees, he cried out in the council, “Men and brethren, I am a Pharisee, the son of a Pharisee; concerning the hope and resurrection of the dead I am being judged!” VS.7) But what things were gain to me, these I have counted loss for Christ “What” the Greek language conveys a qualitative aspect , referring to something considered a gain or loss “Things” refer to vs. 5& 6 “Gain” is PLURAL in Grk…GAINS “Those/These” Very emphatic language in Greek ..”These Things” “Counted” meaning to consider, deem, think, take account of… “Loss” Greek means a singular loss …he counted all individual ‘Things'(Gain) as ONE thing he gave up BEAUTIFUL Greek language construction here …this verse speaks of a process COMPLETED in the Past which is HAVING Present Results…After a mature consideration (counting the cost) Paul came to a SETTLED Conviction with regard to THIS ISSUE   HIGHLIGHTED—Loss of Baggage! Philippians 3:7 7 But what things were gain to me, these I have counted loss for Christ Hebrews 12:1 So then, with endurance, let's also run the race that is laid out in front of us, since we have such a great cloud of witnesses surrounding us. Let's throw off any *extra baggage, get rid of the sin that trips us up, Weights, Baggage…LOSS Paul being a ‘Pharisee of The Pharisees' was a ‘heavyweight' as it were in the Jewish community & Religious Hierarchy (circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; 6 concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless…Phil 3:5-6) He Gave IT all up (His achievements)…Vs. 7 But what things were gain to me, these I have counted loss for Christ He considered these as ‘LOSS' …He cast them ALL OFF These accomplishments/achievements…lineage ,  he  considered  Excessive *Weight in the Journey he was pursuing In Hebrews The KJV uses the phrase lay aside every weight…. WEIGHT… WEIGHT…ong'-kos..Og-Kos .. denotes "a bulk or mass;" hence, metaphorically, "an encumbrance, weight," Hbr 12:1….whatever is prominent, protuberance, bulk, mass), hence a burden, weight, encumbrance:….hinderance,obstruction,obstacle,IMPEDIMENT,Restraint (a holding back),obligation,handicap,inconvenience,burdenmillstone,pressure,strain,stress,load,nuisance,heaviness,trappings, belongings, effects Long Held IDEAS or views of past experiences regarded as burdens or impediments…..Emotional Baggage Emotional Baggage encumbers progress, freedom, adaptability ,development in Life              

Rekreation (substantiv): återfödelse, nyskapelse, vila, uppfriskning, förströelse, tidsfördriv: ofta konkretare. I Rekreation djupdyker vi i vår samtid, dåtid och framtid. I dagens avsnitt pratar vi om hyperpolitik och det nya mediaklimatet med @KarlssonMax Följ oss på Twitter @producentkalle & @martingatos Följ gärna vår spellista på Spotify som innehåller all musik från alla våra avsnitt. Tack till GRK för titelspåret Annan musik som spelas i […]

“Having a Kenosis Encounter”(Philippians 2:5-11 ) (07/16/21) THEME: Chapter 2 “Have the MIND of Christ” Vs. 5 “Let this mind be in you, which was also in Christ Jesus:…” This exhortation finds its definition in vs. 2:2-4 …a) To THINK the same thing, b) HAVE the same Love …c) To be in HEART UNITY or agreement d) carry oneself in a ‘low running mind'(humility) ..e) To see to it that your Brethren EXCELL/SURPASS You Now in Phil. 2:6-8 we will see an illustration of what that means & how it applies to us GREEK Rendering: “This Be Ye Constantly THINKING in YOU ,which was also in Christ Jesus”………..The word THIS points us back to Phil. 2:4 for a definition of WHAT to constantly be THINKING “WHO” ( 2:6) connects the illustration(vs. 6-8) & definition (vs. 2-4)TOGETHER “Let This Mind Be” In GREEK ‘Let-Mind-Be' is ONE Word= PHRONEO= To have understanding, To DIRECT Ones Mind Towards a THING/CONCEPT…see II Timothy 1:7 (SOPHRONISMOS)…to seek or strive for , this word connotes to have in view the direction which the THINKING of a practical kind takes…understanding & marinating in THOUGHT   “Was” Can be either was or IS BOTTOM LINE: The Philippians (US) should emulate in their lives the distinctive virtues spoken of regarding Jesus in 2-4..'these' traits were the direction our Lord's HABITUAL thoughts..so was or Is , vs. 6 Because our Lord STILL embodies the same mind as He always did. THERE IS MORE!! We do Not just Imitate CHRIST we have HIS MIND!! I Jn. 2:27 But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. I Cr. 21-5 In the same way, my brothers, when I came to proclaim to you God's secret purpose, I did not come equipped with any brilliance of speech or intellect. You may as well know now that it was my secret determination to concentrate entirely on Jesus Christ and the fact of his death upon the cross. As a matter of fact, in myself I was feeling far from strong; I was nervous and rather shaky. What I said and preached had none of the attractiveness of the clever mind, but it was a demonstration of the power of the Spirit! Plainly God's purpose was that your faith should not rest upon man's cleverness but upon the power of God. 6-8 We do, of course, speak “wisdom” among those who are spiritually mature, but it is not what is called wisdom by this world, nor by the powers-that-be, who soon will be only the powers that have been. The wisdom we speak of is that mysterious secret wisdom of God which he planned before the creation for our glory today. None of the powers of this world have known this wisdom—if they had they would never have crucified the Lord of glory! 9-10a But as it is written: ‘Eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love him'. But God has, through the Spirit, let us share his secret. 10b-12 For nothing is hidden from the Spirit, not even the deep wisdom of God. For who could really understand a man's inmost thoughts except the spirit of the man himself? How much less could anyone understand the thoughts of God except the very Spirit of God? And the marvelous thing is this, that we now receive not the spirit of the world but the Spirit of God himself, so that we can actually understand something of God's generosity towards us. This wisdom is only understood by the spiritual 13 It is these things that we talk about, not using the expressions of the human intellect but those which the Holy Spirit teaches us, explaining things to those who are spiritual. 14-16 But the unspiritual man simply cannot accept the matters which the Spirit deals with—they just don't make sense to him, for, after all, you must be spiritual to see spiritual things. The spiritual man, on the other hand, has an insight into the meaning of everything, though his insight may baffle the man of the world. This is because the former is sharing in God's wisdom, and ‘Who has known the mind of the Lord that he may instruct him?' Incredible as it may sound, we who are spiritual have the very thoughts(MIND) of Christ! PSALM 1 Vs. 6 Who, being in the form of God, thought it not robbery to be equal with God: “FORM” (MORPHE-Greek) ..this word has no reference to the ‘shape' of any phys. Object as we think of it in our English language…”This word is used in its philosophical sense to denote THAT EXPRESSION of BEING which carries in itself the distinctive nature & character of the BEING to whom it pertains & is thus permanently IDENTIFIED with THAT NATURE & CHARACTER.”(Vincent)..ex. “The quarterbacks FORM was perfect today'' There is NO WORD in all the languages of the World to truly convey the DEPTHS of this meaning !!...this word(form) is used in a futile attempt to describe the essence of GOD's BEING & How He expresses Himself …our minds truly cannot CONCEIVE of this fully..even at times when He reveals Himself to us (Exodus 33:18-33) This word ‘MORPHE” used here is an outward expression of an inward & perfect Identity…see “TRANSFIGURATION”(Metamorphoo) ( 17:2..Mk. 9:2..II Cor. 3:18..Romans 12:2)   Jesus was /Is the DIVINE Essence of GOD & He was & IS EXPRESSING it to Mankind from His Innermost being… 2:9 9 For the entire fullness of God's nature[a] dwells bodily[b] in Christ, (HCSB)   HOWEVER……………………………………………. “Thought It Not Robbery” …Robbery means a thing unlawfully seized & a treasure to be clutched & kept at all costs”(seems to be 2 different meanings) CONTEXT in this passage ‘rules' as to the meaning of this phrase…so basically (see vs. 2-4) Jesus Gave up His rights to Express His divine NATURE (The MORPHE)..Jesus gave up the rights to HIS RIGHTS…we will see this further TRS. 6 who, although He existed in the form and unchanging essence of God [as One with Him, possessing the fullness of all the divine attributes—the entire nature of deity], did not regard equality with God a thing to be grasped or asserted [as if He did not already possess it, or was afraid of losing it];(AMP) Jesus did not consider it ROBBERY to be = w/ABBA, yet he did NOT attempt to grasp it Though It was His right. 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: Jesus did not see the TREASURE of His Expression of Deity as something to be Seized & kept at all costs…But rather he willingly gave this up..He relinquished His rights to that expression Jesus experienced & participated in Kenosis ( emptied Himself) = trs. Of ‘Made Himself of No Reputation' “The Form of A Servant” again as in vs. 6 MORPHE= Form…Servant = is a word Paul used in 1:1 when he described Himself as a BONDSLAVE GREEK grammar construction implies that Jesus FIRST took on the role of a BONDSLAVE Before he ‘Emptied Himself' (participated in KENOSIS)..by taking on the role of a BONDSLAVE caused him to participate IN KENOSIS…so we could say it this way….'Having Taken the FORM of a BOND SLAVE, Jesus Emptied Himself' Opposite in a way of vs 6….Jesus Gave up His Lordship in a sense to SERVE us…He emptied out Himself FOR US!... 20:28 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many…He was exchanging DEITY /Lordship…for servanthood By the Act of KENOSIS Jesus totally obliterated His self-Life & emptied himself of every OUNCE of Deity For the Philippians KENOSIS was the Key to UNITY ***Jesus came to Live & Show us How ABBA Intended A Man/Woman to LIVE that was fully dependent on HIM*** I CR15:45-49 45 So it is written: The first man Adam became a living being;[m] the last Adam became a life-giving Spirit. 46 However, the spiritual is not first, but the natural, then the spiritual. 47 The first man was from the earth and made of dust; the second man is[n] from heaven. 48 Like the man made of dust, so are those who are made of dust; like the heavenly man, so are those who are heavenly. 49 And just as we have borne the image of the man made of dust, we will also bear the image of the heavenly man.   John 13:1-17 Jesus washes the disciples feet…………….(vs. 12-17)  When Jesus had washed their feet and put on His robe, He reclined[a] again and said to them, “Do you know what I have done for you? 13 You call Me Teacher and Lord. This is well said, for I am. 14 So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. 15 For I have given you an example that you also should do just as I have done for you16 “I assure you: A slave is not greater than his master,[b] and a messenger is not greater than the one who sent him. 17 If you know these things, you are blessed if you do them MTT. 26:7-13 7 a woman approached Him with an alabaster jar of very expensive fragrant oil. She poured it on His head as He was reclining at the table. 8 When the disciples saw it, they were indignant. “Why this waste?” they asked. 9 “This might have been sold for a great deal and given to the poor.” 10 But Jesus, aware of this, said to them, “Why are you bothering this woman? She has done a noble thing for Me. 11 You always have the poor with you, but you do not always have Me. 12 By pouring this fragrant oil on My body, she has prepared Me for burial. 13 I assure you: Wherever this gospel is proclaimed in the whole world, what this woman has done will also be told in memory of her.”     8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. “In Likeness of Men having BECOME” (Grk.) Fashion or appearance Humbled = To bring Low..like ‘run low' This is not the emptying part but refers to the self- humiliation of death on the Cross A death of Ignominy & degradation HEBREWS 5:7-8 7 During His earthly life,[a] He offered prayers and appeals with loud cries and tears to the One who was able to save Him from death, and He was heard because of His reverence. 8 Though He was God's Son, He learned obedience through what He suffered.(HCSB) 1:14 The Word became flesh[a] and took up residence[b] among us. We observed His glory, the glory as the One and Only Son[c] from the Father, full of grace and truth.(HCSB) ** It was Not just Enough for Jesus to show US How a Person Fully dependent on ABBA should Live..BUT In Giving Up His Rights As God's Favored Son , He was fully able to Bear & take On ALL the world's Injury, SIN & Insults ,ultimately resulting In His WILLING Death On the Cross** LUKE 9:23-24 23 And He was saying to them all, “If anyone wants to come after Me, he must deny himself, take up his cross daily, and follow Me. 24 For whoever wants to save his [a]life will lose it, but whoever loses his [b]life for My sake, this is the one who will save it.( NASB) Hebrews 12:2 looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.     VS.9  Wherefore God also hath highly exalted him, and given him a name which is above every name:   (VS. 9) “WHEREFORE/Also” that is, because of Jesus voluntarily humbling Himself God has highly exalted Him “Highly Exalted”  The Grk. Construction of this term means ‘to exalt to the highest rank & power , to raise to supreme majesty', that is, a SUPER- EMINENT exaltation. “Given”  as also in Romans 8:32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?....Given & Freely given  in these vs. are the Grk. Word ‘Charizomai'…to show favor, grant, bestow, forgive… This is speaking in regard to our Salvation that God freely gave to us through Jesus AS WELL as here ABBA bestowing on the Man Christ Jesus HIS EXALTED position …because he voluntarily subjected Himself to the subordinate position as “Sin-Bearer on the Cross”…OTHER TRS……”Freely Bestowed” (Vincent)…”Gave” (Lightfoot)…GRACIOUSLY GIVEN (Thayer) Not just A NAME but THE NAME…the definite article appearing In the Greek language REFERS to a PARTICULAR NAME…THE NAME is a common  Hebrew Title  which denotes office, rank, or dignity…see “The Name of God” in the O.T. = Divine Presence, Divine Majesty, adoration & Praise CONTEXT HERE: Points to the Honor & Praise BESTOWED on Jesus as one who was GIVEN…THE NAME..The Man Christ Jesus was who was elevated to the HEIGHT Exaltation of Supreme  DEITY John 17:5And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. Every Jew reading this would know immediately what Paul meant, because in the Jewish scriptures there was a name that was never pronounced. They called him the Ineffable Tetragrammaton. Ineffable means unspeakable, unpronounceable. Tetragrammaton means four letters, YHWH . It was the name YHWH—Jehovah..Christ Won This position through His Resurrection! VS.10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; “That at the name of Jesus every knee should bow” = It is at THE NAME that belongs to  & was GIVEN to Jesus at His exaltation to which every knee will bow AT should Be IN The NAME is  the Spiritual Metron/Sphere in which every prayer should be offered & to which every knee shall bow All CREATION will give Honor & Homage to THE NAME ISAIAH 45:22-23Turn to Me and be saved, all the ends of the earth. For I am God, and there is no other. 23 By Myself I have sworn; Truth has gone from My mouth, a word that will not be revoked: Every knee will bow to Me, every tongue will swear allegiance.       ROMANS 14:10-12 But you, why do you criticize your brother? Or you, why do you look down on your brother? For we will all stand before the tribunal of God.[a]11 For it is written: As I live, says the Lord, every knee will bow to Me, and every tongue will give praise to God.[b] 12 So then, each of us will give an account of himself to God. ACTS 2:33Therefore, since He has been exalted to the right hand of God and has received from the Father the promised Holy Spirit, He has poured out what you both see and hear.     11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.   “CONFESS” means to openly or plainly confess, that is to AGREE with someone, this word also means to publically Declare….this word Confess is often associated with praise & Thanksgiving   JUST what does Lord mean? Lord means he has the right to everything he surveys. In Scotland he is called, the Laird. The Laird of the castle has the right to ownership and authority, who holds the key to everything-the one who has mastered all the forces he controls and is perfectly at ease in every situation he encounters. Paul says Christ is the one who has won that position because he unhesitatingly and unreservedly committed himself to all that was involved in the mind of Christ, that attitude of his own heart that led him first to mortality, then to ignominy, and finally to unequalled glory. CONCLUSION…………………………………………………………. YOU WILL ONLY RECEIVE THE MIND OF CHRIST TO THE DEGREE THAT YOU BELIEVE & RECEIVE IT! RESULT: Peace & The End of Conflict Paul is saying here: let the mind of Christ, involving the renunciation of your rights and the willingness to accept injury break through in your life. Accept these conditions as God's will for you. This is why you have Christ in you. Accept the hurt without complaint, and without fail he will bring you through to victory and to peace. ISAIAH 26:3 Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee.

“Rallying  Around  UNITY ,Contending Together For The Faith” ~~ Philippians 1:27-2:4 (07/01/21)   Phil. 1:27 Only let your conversation/conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel,(NKJV) “Only” connects this all inclusive exhortation that Paul begins this portion of scripture with, with the previous verses (vs. 23-26) where we saw he was ‘between a rock & a hard place' about whether he should remain with them or go to be with Jesus in Heaven…He knew they needed His ministry & whether his salvation or deliverance meant being phys. Free from house arrest or not  he was now confident that he would be able to continue his ministry to them & that that was what he was to do. OPENESS  of heart by the Philippians was needed as Paul now begins to address basic spiritual needs of the church; rubber meets the road principals are  now provided throughout the rest of this letter to correct certain things in their lives & provide for what they may be lacking “Conversation/Conduct”  KJV uses conversation, which in that day had a different meaning than currently  ( an interchange or discourse between people)…a better rendering is manner of life, behavior ,conduct……………HOWEVER THERE IS MOREJ “POLITEUO” (Grk)( Poly –too-i-mi) this is the word from where we get our word politics, it referred to the  public duties devolving on a person as a member of a body of people Acts  23:1 I have lived (politeuo) =conducted myself  as a worthy citizen of heaven before God until this day FURTHER meaning….Manage the state (steward) , administrate civil affairs, here it speaks of citizenship …that is “Live as the citizens of heaven would exuding heavenly attributes” The use of Politeuo…is a kind of play on words as Philippi was a Roman colony & being a good citizen of Rome was imperative , so Paul uses this to show our relationship relationship to being good citizens of heaven   The use of this specialized word here COLORS the rest of the Epistle…giving it a Heavenly atmosphere,,,,we are heavenly people, with a heavenly destiny, & a heavenly origin…with a responsibility of living here on earth as being of the heavenly realm in the midst of ungodly people & surroundings. 3:20 But we are citizens of heaven, where the Lord Jesus Christ lives. And we are eagerly waiting for him to return as our Savior. 3:12 All who are victorious will become pillars in the Temple of my God, and they will never have to leave it. And I will write on them the name of my God, and they will be citizens in the city of my God—the new Jerusalem that comes down from heaven from my God. And I will also write on them my new name. Only let your conversation/conduct be worthy of the gospel of Christ….The construction of the Greek language conveys STEPPING up To ONES spiritual RESPONSIBILITY as ‘Heavenly Citizens'… being responsible to exhort OURSELVES to live this way daily!= Maturity!:-) Only let your conversation/conduct Be Worthy of The Gospel—KJV says Be as It Becometh the Gospel Becometh …literally to have the weight of(weighing as much as) another thing. It means of like value or worth as much **SAINTS are to see to it that their manner of life weighs as much as the gospel they profess to believe or their words will not have weight** WORD STUDY: Eph. 4:22-24 You took off[a] your former way of life, the old self[b] that is corrupted by deceitful desires; 23 you are being renewed[c] in the spirit of your minds; 24 you put on[d] the new self, the one created according to God's likeness in righteousness and purity of the truth.(HCSB)  “Conversation”  anastrophē ‘manner or way of Life'(conduct) ITim. 4:12, Heb. 13:5-7, Jn. 3:13, I Peter 1:15-18 **I Peter 3:1,2, II Peter 2:7,3:11       “That You STAND FAST” Be Firm & Upright in holding ones ground Implication:  there is an enemy(s) we must confront, When you become a Christian you enter a ‘Spiritual Battle' (Eph. 6:12)..Here Paul begins to address the attack on Unity that was coming against the Philippian  church   “One Spirit”…This speaks of the Unity of the Spirit which the Body of Christ is to be fused & blended in…of course produced in our spirits by the influence of God's Holy Spirit “Mind”….trs. of Grk. Word ‘Soul'…our reasons, our will, emotions…this is where EXERTION takes place as we are influenced by God (not the World) “Striving” (synathleō)is the trs. Of a Grk. Word used in an Athletic contest…our words ‘athlete' & athletic come from this word….the GREEK language conveys a Powerful picture of an Athletic team WORKING TOGETHER in Perfect coordination to Win a competition/game.(Lk. 13:24,Ro. 15:30) Paul here is exhorting the Phil. To work together in perfect co-ordination like a team of Greek Athletes toward a common Goal/ Prize…………………LOL!! Paul must have been a ‘Sports Fan'! he is always using athletic metaphors to expound upon the Christian life….(see…I tim.4:7-10,IITim.2:5,I Cr.9:24-26,Phil. 3:12,13,Heb. 12:1, Eph. 6:12) “Only (since my only reason for remaining on earth is for your progress in the Christian life), see to it that you recognize your responsibility as citizens (of heaven), & put yourselves to the absolute necessity of performing the duties devolving upon you in that position, doing this in a manner which is befitting to the gospel of Christ, in order that whether having come & having seen you, or whether being absent I am hearing the things concerning you ,namely, that you are standing firm in one spirit, holding your ground, with one soul contending (as a team of athletes would ) in perfect co-operation with one another for the faith of the gospel.” ~Philippians 1:27 The New Testament Expanded Translation ~ Kenneth S. Wuest   “Terrified”  used by the grks. To describe the terror of a startled horse …”Adversaries” here Paul is referring to the pagan idolators in Philippi who would oppose the Saints “Evident Token” a law term that denotes  proof which is obtained by an appeal to facts,,,which were “that of God.” Connecting ‘striving together' (vs. 27) this evident token is A possible allusion to A Gladiators contest in the Ampitheater …The Christian Gladiator Knows GOD is the director of the contest & Has given Him a sure/evident token of deliverance The idea verse  28 conveys is the Saints in Philippi have not allowed themselves to be scared by antagonism from the pagan community & thus this  was clear evidence to convince the pagans that they (the pagans)were on the road to hell & the Saints were clearly saved I Peter 2:12 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. I Peter 3:12-17 because the eyes of the Lord are on the righteous and His ears are open to their request. But the face of the Lord is against those who do what is evil.[a]13 And who will harm[b] you if you are deeply committed to what is good?[c]14 But even if you should suffer for righteousness, you are blessed. Do not fear what they fear or be disturbed,[d]15 but honor[e] the Messiah[f] as Lord in your hearts. Always be ready to give a defense to anyone who asks you for a reason[g] for the hope that is in you. 16 However, do this with gentleness and respect, keeping your conscience clear,[h][i]so that when you are accused,[j] those who denounce your Christian life[k] will be put to shame. 17 For it is better to suffer for doing good, if that should be God's will,[l] than for doing evil.     “FOR”….connects the thought from previous vs. (28) on not being in fear because…… “For unto you it is given” the ‘IT' has been graciously given to you just like the free gift of salvation given to you , this IT also means ‘on behalf of, in the place of' ‘IT' – “It has been graciously given the saints to suffer not only for the sake of BUT in THE PLACE of Christ” POINT: suffering from Pagans/the enemy may cause terror, HOWEVER when viewed in God's light, it was really a gift of God's Grace and NOT evil   “Conflict” (Agon) –agony ….again a picture or word used to describe an athletic contest. Paul again was using this  metaphor to describe our Christian Life…we are God's athletes to whom he has given an opportunity to show the stuff we are made of conflict which ye saw in me, and now hear to be in me….Paul uses this picture to describe his own Untiring work for the Gospel of Christ   WORD STUDY: ** Suffering for the Gospel IS Scriptural** II Tim. 3:12 10 But you have followed my teaching, conduct, purpose, faith, patience, love, and endurance, 11 along with the persecutions and sufferings that came to me in Antioch, Iconium, and Lystra. What persecutions I endured! Yet the Lord rescued me from them all. 12 In fact, all those who want to live a godly life in Christ Jesus will be persecuted.(HCSB) 3:10 10 My goal is to know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death Acts 5:41,9:16,II Cor.1:7,Romans 8:17,36, I Peter 2:20,4:16,5:10, Matt. 5:11, Heb. 11:25     Phil. 2:1,2 Therefore if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy, (2) fulfill my joy by being like-minded, having the same love, being of one accord, of one mind. The exhortation that Paul had given in 1:27 is kind of a ‘Hope-So' for the Phil. To be standing fast in  One Spirit w/ a single Mind , striving together as a TEAM  for Faith in the Gospel is further elaborated on now..verse 2 here basically repeats the same hope/exhortation AN EXHORTATION TO UNITY as shown by FOUR FACTS in 2:1 “If” could be since or in view of the fact …(is FACT & yet conditional) 1)“CONSOLATION” …we could say consolation IS a Certain Thing/attribute (Grk.) GRK. (PARAKLESIS..Par-auk-leeseis, It's ROOT= paraklētos ,'Comforter' ) Is a calling near, summons, (esp. for help) THE CONTEXT ALWAYS DETERMINES Meaning) a calling near, summons, (esp. for help) importation, supplication, entreaty exhortation, admonition, encouragement consolation, comfort, solace; that which affords comfort or refreshment thus of the Messianic salvation (so the Rabbis call the Messiah the consoler, the comforter) persuasive discourse, stirring address instructive, admonitory, conciliatory, powerful hortatory discourse In view of the FACT that The PHIL. Were under ATTACK to become DISUNIFIED CONSOLATION Here meant EXHORTATION…POINT: Christ's Life should be an exhortation ,admonition, & encouragement for the Phil. To live in a state of HARMONY  with each other, to be likeminded. 2)“COMFORT” literally is a word which comes to the side of one to stimulate or comfort Him/Her…it speaks of persuasive address…”Of  Love (AGAPE)” Agape…produces the action (compelling) of COMFORT , loving persuasion & encouragement ..HERE coming through the ‘Instrument' of the  Apostle urging them to Live in UNITY 3)“Fellowship Of The Spirit”  A koinōnia , a sharing & joint participation in GODLY Things together as Saints & also Including God's Spirit …Paul implores since all of them participate In common activities & interests of the HS. there should be a NATURAL flow of UNITY in their midst….so again be Like-Minded  PROBLEM: Not all were living Spirit-Filled & Controlled Lives..(Remember the song ‘One Bad apple?…J)   4)“Bowels  & Mercies” Or…Tenderheartedness & Compassionate Yearnings These deep emotions & graces of love should dispel differences & bickering among the Phil., Estrangements should be healed 2 FULFILL…”…. Literally “complete or FILL FULL', BE Likeminded…literally  THINK THE SAME THING!....this Like-mindedness is shown by 3 elements mentioned in this verse a)Having the same love  b) being in HEART agreement (soul to soul agreement…literal) c) thinking the ONE THING TRS. (WUEST) “ Fill Full my joy by thinking the same thing , having the same love, being in Heart agreement, thinking the ONE Thing” WORD STUDY: Unity/Oneness …Think ‘Phalanax' Romans 15:6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. ACTS 4:32 And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. Eph. 4:1-7 Therefore I, the prisoner for the Lord, urge you to walk worthy of the calling you have received, 2 with all humility and gentleness, with patience, accepting[a] one another in love, 3 diligently keeping the unity of the Spirit with the peace that binds us. 4 There is one body and one Spirit—just as you were called to one hope[b] at your calling— 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is above all and through all and in all7 Now grace was given to each one of us according to the measure of the Messiah's gift. (HCSB) Behold, how good and how pleasant it is for brethren to dwell together in unity!_PS. 133:1 EPH. 4:3 Endeavouring to keep the unity of the Spirit in the bond of peace. EPH. 4:13 Till we all come in the unity of the faith     3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. “THROUGH”  this in the Grk. Shows an compelling Motive “STRIFE” has the idea of being FACTIOUS I Cor. 3:3  For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? JAMES 3:14-1614 But if ye have bitter envy and strife in your hearts, glory not, and lie not against the truth.15 Such wisdom descendeth not from above, but is earthly, sensual, devilish16 For where envy and strife are, there is confusion and every evil work. II Cr. 12:20,Gal. 5:15, 20,21 ,I Tim.6:4,Lk. 14:11,Ro. 12:10,I Cr. 15:9,Eph. 4:2,I Peter 5:5 Paul's exhortation is POINTING to different factions in the Church of Philippi that he is wanting to Address & correct “Vain glory”  consist of 2 Words = a) ‘Empty, vain, of no purpose, futile & b) Opinion …we could say  EMPTY PRIDE “LOWLINESS” trs. Other places as humble, humility …Plato said of this word the state of mind that accepts what the universe offers & does not impiously exalt itself…bad meaning to pagans= ‘abject groveling” THE NT Meaning   Connotes enoblement…I PETER 5:6 Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time, “It Runs Low' …this word used secularly to describe the Nile River in the dry season “Esteem” To lead, to be a leader ,have  command, to consider, deem account think-- from a root word which refers to looking at EXTERNAL Facts, to weigh & judge a person , NOT ones inner feelings or sentiment “BETTER” literally ‘having above' , thus to excel , or surpass         4 Look not every man on his own things, but every man also on the things of others. “LOOK” – to fix attention upon w/ desire & interest in…Lightfoot= “ To consult one's own Interest” RO 12:15 Rejoice with them that do rejoice, and weep with them that weep. 14:19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another. 15:1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. I Cr. 12:26 And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. I Cr. 8:9-13 I Cr. 10:24  

För ganska exakt ett år sedan träffade vi Fredrik Edin och snackade om arbetet med hans avhandling Kronopolis. Nu är den klar och igår ringde vi upp honom för en uppdatering! Om tid och makt, att göra uppror mot sig själv och om att hellre låta sig elektrifieras än att göra ingenting. Mer av och om Fredrik hittar du på: https://fredrikedin.se/ Förra samtalet med Fredrik hör du här: https://soundcloud.com/kominternpodd/s04e10-fredagsyoga-och-raqqa-tjacka Har du tips på experiment som Fredrik kan utsätta sin egen kropp för, eller förslag på meningsfulla motståndshandlingar? Skriv en kommentar! Tack till GRK för introt. Outro var Ras Cricket - Polisen slår. Vi finns där poddar finns, tex i Radio Noden. www.radionoden.se. Följ oss på instagram.com/kominternpodd. Du når oss lättast på kominternpodd@gmail.com.

Rekreation (substantiv): återfödelse, nyskapelse, vila, uppfriskning, förströelse, tidsfördriv: ofta konkretare. I Rekreation djupdyker vi i vår samtid, dåtid och framtid. I dagens avsnitt pratar vi om allmänningar med experten Alicia Smedberg och om multitudens entreprenörskap som koncept. Följ oss på Twitter @producentkalle & @martingatos Följ gärna vår spellista på Spotify som innehåller all musik från alla våra avsnitt. Tack till GRK för titelspåret Annan […]

Vi drog till Stockholm och träffade Anna och Jacob från Gigwatch på Cyklopen. Om libertarianer som befriar byar, suveräna medborgare, känslor vs logik, kannibalism och kvantumgrammatik. Allt du behöver veta om den allra barnsligaste högern helt enkelt. Genom att bli sponsor på patreon.com/kominternpodd så möjliggör du fler resor, gäster och bjuder gigwatch på pizza (obs sant). Tack till GRK för introt. Outro var Inge Pardon - svpol. Vi finns där poddar finns, tex i Radio Noden. www.radionoden.se. Följ oss på instagram.com/kominternpodd. Du når oss lättast på kominternpodd@gmail.com.

After two decades the GRK signs a historic plea deal where he offers to confess his horrific crimes in exchange for sparing his life. The secret, five-month confession would test the will of the seasoned detectives who had worked the case for decades before the GRK, a pathological liar and remorseless killer, would finally share the details of how he murdered 49 teens and young women. See omnystudio.com/listener for privacy information.

Grand Rising  Welcome to another adventure of the ninja please podcast.  Intros are kinda lengthy this week but please bear with us …  We start this pod off on a topic about an Internet manga he found called Dog Nigga …. Yes, Dog nigga … Right after we discuss high ass gas and more !!! (00:39:00) We discuss Jussie Smoulet's 5 monthly jail sentences for falsifying a police report. (00:50:00)  Lord black gives an update on DC's 2022 and 2023 movie slate stay tuned .. because we also clear up the Zoe Kravitz clickbait controversy.  What are some of your favorite UPN and CW shows?  We close out with a news story about cocaine lizards  Original Music By Starman Ninja Please Theme - Starman .  Ninjaplease OST Coming soon. 2022 Star Superior, LLC Follow us on social Media @Ninjapleasepod and like us on Facebook. Coming soon to Youtube. #Ninjapleasepodcast #covid19 #Anime #Hulu #Crunchyroll #Funimation #Nintendo #Sony #PS5 #Marvel #DC #DIsney #syfy #Cartoonnetwork #CN #Adultswim #usa #trending #memes #life #style #Netflix #Ninjapleasepodcast #Amazonprimevideo #Hulu #PS5 #Xbox #WB #HBOMAX #Disney+ #animereview #bestanimepocast #BLERD #Bestblerdpodintheunuverse #geekoftheyear #bestgeekpod  #blackgeekculture #comedy #grandrising #GRK #batman #Dognigga 

7,638 days, or 20 years, 10 months, and 29 days exactly since Wendy Coffield's body had been found hung up on a snag beneath the Peck Bridge the GRK is arrested for murder. But will investigators have enough for a conviction? Learn more about your ad-choices at https://www.iheartpodcastnetwork.com See omnystudio.com/listener for privacy information.

A new computer database helps detectives see a viable suspect in all the shoe leather investigative work. The suspect will become known as the “Truck Painter” and over the next six months detectives will dig into his background. Did they finally find the GRK?  Learn more about your ad-choices at https://www.iheartpodcastnetwork.com See omnystudio.com/listener for privacy information.

Rekreation (substantiv): återfödelse, nyskapelse, vila, uppfriskning, förströelse, tidsfördriv: ofta konkretare. I Rekreation djupdyker vi i vår samtid, dåtid och framtid. I dagens avsnitt har vi intervjuat Michael Hardt och snackar om kärlek. Följ oss på Twitter @producentkalle & @martingatos Tack till GRK för titelspåret Annan musik som spelas i avsnittet Shirley Bassey – JezahelGwen McCrae – 90% of me is youGloria Ann […]

Desperate for answers and willing to consider “outside the box” thinking to find the GRK, Detective Dave Reichert gets a letter from an unlikely source offering his assistance, Theodore Bundy. Will the charismatic, duplicitous, and utterly diabolical serial killer help the Green River Task Force, find the GRK? Learn more about your ad-choices at https://www.iheartpodcastnetwork.com See omnystudio.com/listener for privacy information.

Rekreation (substantiv): återfödelse, nyskapelse, vila, uppfriskning, förströelse, tidsfördriv: ofta konkretare. I Rekreation djupdyker vi i vår samtid, dåtid och framtid. I dagens avsnitt pratar vi vidare om den sociala fabriken och har intervjuat vår vän Marcelo. Följ oss på Twitter @producentkalle & @martingatos Tack till GRK för titelspåret Annan musik som spelas i avsnittetTropical Fuck Storm – Stayin’ AliveRaffaella Carrà – RumoreAdriano […]

Episode 1 – Peck BridgeThe Shadow Girls begins with the GRK's very first found victim, Wendy Lee Coffield in July of 1982. Details of the Washington State County where the killer roamed unabated are revealed. Along with the circumstances of Wendy's young life, when the 15-year-old girl, desperate for love and safety, tragically encountered a remorseless serial killer instead.For mor infomation visit https://linktr.ee/ShadowGirlsPodcastSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

The Shadow Girls begins with the GRK's very first found victim, Wendy Lee Coffield in July of 1982. Details of the Washington State County where the killer roamed unabated are revealed. Along with the circumstances of Wendy's young life, when the 15-year-old girl, desperate for love and safety, tragically encountered a remorseless serial killer instead.  Learn more about your ad-choices at https://www.iheartpodcastnetwork.com See omnystudio.com/listener for privacy information.

Join us this week for a REMIX of our very first episode! We are a whole year better, bigger, and brighter - and wanted to share our growth with y'all by re-doing our GRK episode (sans static). Tune in to hear about the trash pile human, Gary Ridgway, his upbringing, crimes, and eventual arrest. But first, grab a beer! Cheers!Here's what we're drinking:https://untappd.com/b/privatbrauerei-gaffel-becker-gaffel-lemon/3783583https://breakside.com/our_beer/cuddle-puddle/

The terror that rocked King County Washington is starting to fizzle out, and those investigating the GRK aren't any closer to solving their crimes... but a search warrant provides evidence that will blow this entire case wide open. Once Gary Ridgway is arrested yet again for soliciting for sex he will lose that will to fight and crumble revealing an entire case that no one was expecting Join me as we close out the Hunt for the Green River Killer and celebrate 51 episodes (because I lost count). Season 3 may already be in the books but season 4 has the potential to keep you, nerds, on the edge of your seat! Remember when you're over at www.thetruecrimelibrarian.com to shop the merch store; pick up the nerds in your life gear to unwrap Christmas morning and sneak a thing or two in there to celebrate you! Be sure to use the #thetruecrimelibrarian when recommending the show on social media so that I can thank you properly for your support! Remember those reviews and recommendations are just as important as donations to the show, they make it possible for other nerds like yourself to find the show and join the ever-growing list of True Crime Nerds! Thank you all for an incredible season, can't wait to see you all back right here in January 2022! Special Thank You to Scott Buckley for his beautiful music used in the show. Go check out his productions at www.scottbuckley.com.au/library Research and production by Ashlee O'Rourke --- Support this podcast: https://anchor.fm/truecrimelibrarian/support

I detta avsnitt inspelat på ljuvliga studio Cyklopen har vi tagit Svante till hjälp att ta oss an Muammar al-Khadaffi, den gröna boken och revolutionen, lockelsen den hade på sin tids svenska anarkister och Libyens uppgång och senare fall för Clintonklanens och JAS-planens skoningslösa blodtörst. Diktator eller demokrat, frälsare eller fiende? Som vanligt är det inte helt enkelt. Tagga en kamrat som håller lite för långa tal. Vi har läst: Libya: The Elusive Revolution, Ruth First, 1974 https://www.ruthfirstpapers.org.uk/term/cluster/libya-elusive-revolution Den gröna boken, Moammar al-Kadhafi, 198-? (övers. Anders Hallengren) Anarkistisk tidskrift, nr 6-7, 1992 https://www.sac.se/Om-SAC/Historik/Arkiv/Tidningsarkiv/Tidningar-utgivna-av-andra-frihetliga-organisationer/Anarkistisk-tidskrift/Anarkistisk-tidskrift-06 Kulturdebatt om anarkisterna och Libyen, 2011 https://www.expressen.se/debatt/johan-lundberg-sa-tystnade-snacket-om-broder-khadaffi/ https://www.expressen.se/debatt/mattias-gardell-som-att-kalla-lundberg-for-gardellkramare/ https://www.aftonbladet.se/kultur/a/bKLmd5/hogern-ar-de-stora-gaddafi-kramarna https://warlenius.wordpress.com/2011/02/21/gardell-khadaffi-och-hogern/ "Enväldigt massvälde: analys av den libyska ideologin och det libyska samhället i historiskt perspektiv", Alexander Johansson, D-uppsats, Luleå tekniska universitet, 2005 https://www.diva-portal.org/smash/get/diva2:1032701/FULLTEXT01.pdf Om det sponsrade ishockeylaget: https://www.nytimes.com/1987/12/18/sports/qaddafi-foiled-as-an-ice-hockey-patron.html Khadaffi intervjuad, 2011: https://www.youtube.com/watch?v=bUhZmO6P0NU Vänsterpartiet och Libyen - en dokumentation: https://marxistarkiv.se/afrika/libyen/v_och_libyen.pdf "Interventionen mot Libyen", Lars-Gunnar Liljestrand, ur Lagen mot krig, 2013 (sid 112-121) https://www.alliansfriheten.se/wp-content/uploads/2018/03/Lagen-mot-krig.pdf Om det "progressiva" i att kvinnor tryckte på knappen för bomberna: https://www.thedailybeast.com/libya-airstrikes-hillary-clinton-and-the-women-who-called-for-war Glöm inte sponsra oss på patreon.com/kominternpodd om du vill att Andreas röst ska fortsätta präglas av ett slitsamt leverne. Tack till GRK north-eath för introt Outro var Ahmed Fakroun – Soleil Soleil Vi finns där poddar finns, tex Radio Noden Följ oss på instagram.com/kominternpodd Skamlösa förslag och skammanden skickas till kominternpodd@gmail.com

Hello LLC Friends, That's right, this lesson is all about wine. Uncle Mike will give us some great new vocabulary to help you through the harvest and preparation of wine as well as a few more ways to maximize your grape harvest.In the Super Slatko Report, DJ MOE will talk to us about the wine known as Grk! So many interesting talking points on this tasty wine variety.Lots to cover in another episode of the Let's Learn Croatian Pod Cast, can't wait!Enjoy!LLC Team.

Vi är tillbaka på magiska Cyklopenbiblioteket och träffar Fanny Åström! Vi snackar om psykisk ohälsa, superkrafter på savannen och högerns dumma ideologiska projekt. Glöm inte sponsra oss på patreon.com/kominternpodd om du vill att Gaspar ska kunna upprätthålla sin skyhöga satusmaskonsumtion. Här finns en svensk översättning av Plan C:s text "We Are All Very Anxious. Six Theses on Anxiety and Why It is Effectively Preventing Militancy, and One Possible Strategy for Overcoming It": https://skarvor.wordpress.com/2017/04/27/alla-har-vi-angest/ Tack till GRK north-eath för introt. Outro var Deliver Us av Riegel & Haza Vi finns där poddar finns, tex Radio Noden Följ oss på instagram.com/kominternpodd Skamlösa förslag och skammanden skickas till kominternpodd@gmail.com

This episode is a discussion of Tolkien's third book in the Lord of the Rings series, “The Return of the King.” The episode introduces Tolkien's concept of The EUCATASTROPHE as an embracing of suffering. We also discuss the nature of kingship especially as it involves this embracing of suffering & the confrontation with nothingness. How is The One Ring an escape from suffering? How might mythology offer us a response to the temptation of the Ring of Power? And why was Tolkien so adamantly opposed to C.S.Lewis' statement that myths are “lies breathed through silver”? Myths, Lewis once told Tolkien, were "lies and therefore worthless, even though breathed through silver." "No," Tolkien replied. "They are not lies." THE EUCATASTROPHE Tolkien invented the word EUCATASTROPHE to describe the workings of grace in life (and in mythology). It is taken from Greek ευ- "good" and καταστροφή "destruction". Tolkien writes in Letter 89, "I coined the word 'eucatastrophe': the sudden happy turn in a story which pierces you with a joy that brings tears (which I argued it is the highest function of fairy-stories to produce). And I was there led to the view that it produces its peculiar effect because it is a sudden glimpse of Truth, your whole nature chained in material cause and effect, the chain of death, feels a sudden relief as if a major limb out of joint had suddenly snapped back. It perceives – if the story has literary 'truth' on the second plane (....) – that this is indeed how things really do work in the Great World for which our nature is made. And I concluded by saying that the Resurrection was the greatest 'eucatastrophe' possible in the greatest Fairy Story – and produces that essential emotion: Christian joy which produces tears because it is qualitatively so like sorrow, because it comes from those places where Joy and Sorrow are at one, reconciled, as selfishness and altruism are lost in Love." Most commonly the Eucatastrophe is equated with felix culpa; or a happy fault (paradoxically) – a bringing good out of evil. But it is more than that. The word “Catastrophe” signifies a “sudden and widespread disaster”; from Grk kata (over) and strophe (turning). Most everyone would see catastrophe, esp. the catastrophes of failure and death, as insurmountable. Tolkien held it as a great truth that our self-mastery, our Kingship comes from facing the Eucatastrophe, going through it, and eventually experiencing the joy of the Resurrection. This echoes the ancient Greek phrase: “Drasanta pathos; pathei mathos” The experience brings suffering; the suffering brings wisdom.” Only by embracing the suffering can we eventually come to the wisdom of knowing ourselves, and thus to the self-mastery of kingship.

FACING A NEW FUTURE  Facing the future is usually based on expecting things to keep on happening the same way that they have happened before. There is a consistent routine and we have a level of confidence and competence to manage that. If we have some worthwhile goal ahead, we can divert some extra energy away from some of the routine for that goal. But there are times like the strange times we are now in when the routine gets out of routine so much that we don't know what to expect any more. Something bigger than our personal routine has taken over our circumstances so that it is difficult to make things happen that we did quite normally before.  We have to know how to face a new future. In normal times if something disruptive happens just to us personally, we seek help from those we can trust and we are grateful when help is given. We can have faith in God and look to the Lord for wisdom and guidance about how to see the challenge through so that we can recover and get our life back on track.  But when something disruptive happens to everyone at the same time it is a different matter. A global pandemic is currently happening to everybody at once and there is no single answer we can get for ourselves to solve all the problems by simply asking someone to sort it out for us. There are thousands of different opinions and thousands of different reasons for them. We find that we no longer have the personal freedom to just sort out our own situation because something bigger than our personal set of circumstances has been disrupted.  God alone has the answer for each one of us personally to find the way forward, and he has allowed this circumstance to happen for a reason – and notwithstanding all that, our praying for one another never fails.  But the fact remains; We are living at a time when we are each personally facing a new future.  We are living at a time when the World is facing a new future. This current time we are living in is marked by certain realities; A time of affliction and suffering has plunged our world into a weakened state. A spiritual attack from Satan is provoking reaction and confusion and division in peoples' hearts.   An uncertainty and a sense of hopelessness is in the air regarding the future.  And in all this God's people are being challenged to hear from him regarding how to face this new future. There have been times in history where the World has entered a new era, a new eon (Grk. Aion – age).  These times are significant for God's people because they are primarily about what he wants to do through his people. The birth of Jesus began a new eon (or age) for humanity. It was an appointed time of God in history.  His death on the cross was also an appointed time of God for humanity, just as was his resurrection, and just as was his ascension into heaven, and just as was his sending the Holy Spirit at Pentecost.  Any appointed time of God in history is called a Kairos time, as opposed to chronos time which in simple terms has the meaning of ‘clock time'. Kairos time defines a time for God's appointed purpose on the Earth. There would have been many Kairos times in your life when you knew that God was doing something unique for you or speaking something special to you. I believe we are in one of those unique times at the moment –  In this kairos time of God we are being shown how to come through an intense time of testing of our faith into a new future of hope and promise, while the whole World is in a weakened state. When God chooses HIS times to take us into a new future, Satan chooses that time to intensify his spiritual attack upon God's people to stop us moving forward. Satan uses the times of our weakness to attack us in our weakened state and to try and get us to give up on God or deny him or reject him.  But Satan gets it wrong.  Satan gets it wrong even when it seems he has gained a victory.  God knows that Satan's pride and deception makes him think he can target our weaknesses to stop God's purpose from happening in our lives. But God uses Satan's strategy of attacking our weaknesses as an opportunity to turn our human weakness into his strength. Paul writes that when he was being buffeted by Satan in the times of his own weakness. He learned to find God's strength and turn it into victory. (2Corinthians 12:8). JESUS FACES THE FUTURE FOR GOD'S PEOPLE Jesus went through the most grueling experience in his life and was at his physically weakest point after being led by the Holy Spirit into the wilderness and fasting for forty days and nights (a ‘number forty' experience – a time of trial and testing – Moses and Elijah and Jesus all fasted for forty days and Israel went through forty years of testing in the wilderness). Jesus battled against the prince of darkness in a series of tormenting temptations as in, asking him why he didn't just turn stones into bread and not go hungry, and why not prove his claim of being the Son of God by leaping off a cliff and letting the angels save him. Jesus won a mighty victory for himself and for all of us against this onslaught of Satan, who in the Bible is called ‘the god of this world'. This false god finally took Jesus onto the top of a high mountain and arrogantly offered him the rule over all the kingdoms of the world in exchange for Jesus falling down and worshipping him. His pride and deception had blinded Satan to the fact that Jesus was the heir of all the kingdoms in Heaven and Earth from before the beginning of time. Jesus dismissed the false god and put him in his place. Matthew 4:8 Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory. And he said to him, “All these I will give you, if you will fall down and worship me.” Then Jesus said to him, “Be gone, Satan! For it is written, “You shall worship the Lord your God and him only shall you serve.” Then the devil left him, and behold, angels came and ministering to him.  Jesus then quietly rested from his ordeal on that mountain top and received comfort from the angels. Not only was he now set to begin his ministry of three and a half years of overcoming the darkness in the kingdoms of this world, but he was about to begin establishing the Kingdom of Heaven in the hearts of mankind, from that time on and into eternity.  And after he was rested he moved his mind from that forty days of trial and affliction and he turned to face the future. The Bible tells us that as he set off to walk the journey home to his family in Galilee he came across the poor and the sick by the side of the road, as people were healed of blindness and infirmity and other diseases. His Father was unfolding his future before him step by step along the way. Jesus showed us what to do.    He stood against the deceptive affronts of Satan in his time of weakened strength and he overcame Satan through speaking God's Word of truth concerning himself.   He then sat and rested and became refreshed. He walked away from that season of trial and faced the new future that awaited him. The future presented itself to him, as he walked step by step along the way. JOSHUA FACES A NEW FUTURE FOR GOD'S PEOPLE Joshua was also a man who had a ‘number forty' experience His was not forty days but a long hard trial of endurance in Israel's journey out of Egypt that took forty years – a generation. Joshua kept faith throughout those forty years under Moses and when Moses died God gave Joshua the leadership of the Nation of Israel.  When Joshua came to the Jordan River he ordered the priests to carry the Ark of the Covenant into the water and just as Joshua had witnessed the miracle of the parting of the Red Sea under Moses, the waters miraculously divided so that all of Israel could pass over and finally enter into the promised Land. Just as the Ark represented the presence of God for Israel, so Jesus is the presence of God for us.  Joshua 3:1 And they came to the Jordan, he and all the people of Israel, and lodged there before they passed over. At the end of three days the officers went through the camp and commanded the people, “As soon as you see the ark of the covenant of the LORD your God being carried by the Levitical priests, then you shall set out from your place and follow it. Yet there shall be a distance between you and it, about 2,000 cubits in length. Do not come near it, in order that you may know the way you shall go, for you have not passed this way before.” They were facing a new future and the wilderness was behind them. The promise of God for their lives was now before them. A ‘number forty' experience is not just a time of the testing of our faith, it is the time of preparation for the facing of a new future. It is the same for us today, as we are also in a number forty experience of trial and testing and    need to heed the words of Joshua to Israel when he told them to follow the Ark, the presence of God ‘that you may know the way you shall go, for you have not passed this way before.' It is important to know that the devil did not set up the forty days of wilderness testing for Jesus. The Bible tells us that the Spirit led him into the wilderness to be tested – it was God's doing. But Satan used that time of Jesus being pushed to the limits of endurance to try to break his spirit, and Satan failed. It was the same for Israel going through the forty years of testing in the wilderness – that was God's doing, and Satan tried to prevent them entering the promised land, but a new generation under Joshua brought them into a new future of promise for their lives. It is the same with us – going through a global pandemic and being pushed to the limits of endurance. It is like a ‘number forty' experience of trial and testing, and of promise! And God has allowed that and Satan jumps at the opportunity to break our spirit. But our struggle is more than just for survival. We are overcoming through a renewing of our strength into a new future in the will of God for our lives, and the future may present itself to us in unexpected ways as we walk forward step by step trusting in God.  Jesus did not complain once throughout his forty-day experience of his trials in the wilderness, but Israel did not stop complaining for the entire forty years of their trials, because of their unbelief.  If we want to overcome in our time of trial and face a new future that God has for us, we need to know how to manage our emotional reactions to the new and unfamiliar disruptions that are happening to us – different to how our life usually unfolds. Being exposed to emotionally charged comments and opinions by opportunistic politicians, TV commentators, and the media (especially social media), can cause us to attach negative emotions of anxiety or disappointment or resentment to our thoughts on the matter.  And while there is certainly a place for strong emotions to motivate creative and constructive activity, those negative and unhelpful emotions can rob us of our peace and throw us back into the Israel wilderness experience of unbelief. I find that when this happens to me I have to get my mind on God straightaway, because those negative emotions disappear in the presence of faith.  We can live amongst the commotion and find peace, because like Jesus in his number forty experience, we have the Holy Spirit with us and the Word of God in us and we can be assured that he is at work on our behalf to guide us each step of the way. We can be confident that we will hear God's voice clearly amidst the many voices and personal opinions that seem to shout over and contradict one another in these days.  Observe the things that come across your path directly – maybe small things or maybe big things - and ask God what you should do or think regarding that thing. It may be more important than you think, as different as it may seem from past practice – why is this interruption or intrusion happening at the moment? And as we pause at that time and still our hearts and give that moment and what is happening, to God, it could be that God will do something in our lives he has not done before. He presents a new future to us as he did with Jesus. And if that way that looks good for us to walk in seems to get blocked, we can ask God to part the waters in front of us while we keep our eyes upon him, as he goes before us.  As Joshua said to the people ‘you have not passed this way before'. Thankyou Lord, for leading us into a new future of victory, out of the times of trial and into the times of faith in Jesus name – Amen. MEDITATIONS They that wait upon the Lord shall renew their strength (Isaiah 40:31) When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you. (Isaiah 43:2) Do not be afraid for I am your shield and your everlasting reward (Genesis 15:1) It is no longer I that live but it is Christ who is living in me (Galatians 2:20) I can do all things through Christ who strengthens me (Philippians 4:13) I am with you always even till the end of the age (Matthew 28:20) Be anxious for nothing but in everything let your prayers and requests be made known to God; and you will receive the peace of God (Philippians 4:4) Be strong and of good courage, do not be afraid, nor be dismayed, for the LORD your God is with you wherever you go (Joshua 1:9) Let not your heart be troubled, nor let it be afraid – My peace I leave with you; my peace I give unto you (John 14:27) All things are working together for good for those who love God (Romans 8:28) I know the thoughts I have towards you for good and not for evil – to give you a future and a hope (Jeremiah 29:11) My presence shall go with you and I will give you rest for you have found grace in my sight and I know you by name  (Exodus 33:14) The steps of a good man are ordered by the Lord (Psalm 37:23) I have loved you with an everlasting love (Jeremiah 31:3) You will keep them in perfect peace whose mind is stayed on you (Isaiah 26:3) My grace is sufficient for you, for My strength is made perfect in weakness (2Corinthians 12:9). Eye has not seen, nor ear heard · Nor has it entered into the heart of man · The things which God has prepared for those who love Him. (1Corinthans 2:9)      

     The word prophet translates the Hebrew word נָבִיא nabi (Grk. προφήτης prophetes), which means “speaker, herald, preacher,”[1] and refers to one who served as the spokesman for another. For example, נָבִיא nabi was used of Aaron who was the spokesman for Moses (Ex 7:1-2). When called of God, the prophet communicated a message directly from the Lord. Sometimes the prophet engaged in forthtelling, in which he addressed sinful behavior within a community, calling God's people to stop their evil practices and turn to righteous living. But sometimes the prophet engaged in foretelling, in which he revealed the future actions of God, either for judgment or salvation (i.e., The Exodus, the Rapture of the Church, the Tribulation, Millennial Kingdom, etc.). The prophets were primarily men, but did include women such as Miriam (Ex 15:20), Deborah (Judg 4:4), Huldah (2 Ki 22:14), and Anna (Luke 2:36). God's prophets received His revelation directly and then communicated it to others (Ex 4:12; Jer 1:9; Amos 1:3), and sometimes they served as intercessors to God (Gen 20:7; Ex 32:10-14; 1 Sam 12:17, 19). Throughout Scripture there were true prophets to be obeyed (Deut 18:18; 34:10-11; 1 Sam 3:20; 2 Ch 25:15; 28:9; Hag 1:13; Acts 11:27-28; 21:10-11) and false prophets to be ignored (Deut 13:1-5; 18:21-22; Neh 6:12-13; Jer 23:25-28; Matt 7:15; 24:24; Acts 13:6; 2 Pet 2:1-3; 1 John 4:1-3; Rev 2:20). In the NT, the gift of prophecy was for the edification of others, as Paul wrote, “one who prophesies speaks to men for edification and exhortation and consolation” (1 Cor 14:3).      It is important to understand that prophetic revelation always originates with God, as the prophet is merely the mouthpiece of the Lord. The Lord told Moses, “I, even I, will be with your mouth, and teach you what you are to say” (Ex 4:12). To Isaiah the Lord said, “I have put My words in your mouth and have covered you with the shadow of My hand” (Isa 51:16a).  And He told Jeremiah, “Behold, I have put My words in your mouth” (Jer 1:9b). We're not exactly sure how this happened; however, what is clear, is that the words the prophet spoke originated with God. The apostle Peter stated, “No prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God” (2 Pet 1:21; cf. 1 Sam 10:6; 19:20). The word moved translates the Greek word φέρω phero, which means “to bear or carry from one place to another.”[2] Luke used the word φέρω phero to refer to ship that were propelled by a wind (Acts 27:15, 17). Paul wrote, “when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe” (1 Th 2:13). Prophecy that was written became Scripture. And the prophets who wrote were not robots who merely dictated what God revealed, but maintained their personality, literary style, emotion, and volition.      In the OT, Moses knew there would be false prophets that would arise and seek to lead God's people away from their covenant agreement with the Lord. Concerning the false prophets, God said, they “are prophesying falsehood in My name. I have neither sent them nor commanded them nor spoken to them; they are prophesying to you a false vision, divination, futility and the deception of their own minds” (Jer 14:14; cf. Jer 23:16, 21). This deception derives from Satan and his demons who are active in the world and constantly seeking to subvert God's activities and programs. God, in His sovereignty, permits Satan to have his way for a time. Ultimately, false prophets are agents of Satan and can appear as messengers of light (2 Cor 11:14-15). But God has equipped His people to be able to identify false prophets so they can be rejected. In Deuteronomy, Moses gave two objective tests that could be applied to the person who claimed to be a prophet and said, “Thus says the Lord.”      First was the doctrinal test. In this test, there would appear someone who claimed to be “a prophet or a dreamer of dreams” (Deut 13:1), and would even perform a miraculous sign or wonder (Deut 13:2a). The miraculous sign or wonder performed by the false prophet functioned as a means of persuading others. However, the ability to perform a sign or wonder by itself proves nothing. When Moses was executing God's plagues upon Egypt, it is recorded three times “the magicians of Egypt did the same with their secret arts” (Ex 7:10-11; cf., 7:21-22; 8:6-7). Jesus warned, “false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect” (Matt 24:24). And Paul spoke of the coming Antichrist, “whose coming is in accord with the activity of Satan, with all power and signs and false wonders, and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved” (2 Th 2:9-10).      Though able to perform a supernatural act, the deceiver would reveal himself as a false prophet by his words, saying, “Let us go after other gods (whom you have not known) and let us serve them” (Deut 13:2b). When the self-proclaimed-prophet teaches something that clearly violates God's written Word, he/she reveals the source of their connection. To call God's people to serve other gods is in violation of the first commandment, which states, “You shall have no other gods before Me” (Deut 5:7), as well as the great commandment which states, “You shall love the LORD your God with all your heart and with all your soul and with all your might” (Deut 6:5). Moses said, “you shall not listen to the words of that prophet or that dreamer of dreams; for the LORD your God is testing you to find out if you love the LORD your God with all your heart and with all your soul” (Deut 13:3). Here is a test of allegiance. Those who love God will remain loyal to Him (Deut 13:4). Because Israel was a theocracy, and God was their Judge, Lawgiver, and King (Isa 33:22), He directed His people to execute the false prophet or dreamer of dreams (Deut 13:5a), “because he has counseled rebellion against the LORD your God who brought you from the land of Egypt and redeemed you from the house of slavery, to seduce you from the way in which the LORD your God commanded you to walk. So you shall purge the evil from among you” (Deut 13:5b). Only those who know God's Word and live by it will guard themselves against the deceiving power of false miracle workers.      Second was the short-term-fulfillment of a prophecy. On another occasion, God spoke about “the prophet who speaks a word presumptuously in My name which I have not commanded him to speak” (Deut 18:20a). Like the previous example of a false prophet, God prescribed the death penalty for such an action, saying, “that prophet shall die” (Deut 18:20b). Naturally, the Israelites would ask, “How will we know the word which the LORD has not spoken?” (Deut 18:21). The Lord's answer was, “When a prophet speaks in the name of the LORD, if the thing does not come about or come true, that is the thing which the LORD has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him” (Deut 18:22; cf. Jer 28:9). Apparently, the prophet would be able to predict a short-term event that everyone could see for themselves and verify. Once the short-term prophecy was fulfilled in exact detail, the prophet's long-term prophecies could be accepted and relied upon as valid. Jesus adhered to this test, providing short-term prophesies that came to pass (Mark 11:12-14, 19-20), which validated His long-term prophecies which are still pending (Matt 24:3—25:46). Example of a True Prophet: "Now behold, there came a man of God from Judah to Bethel by the word of the LORD, while Jeroboam [King of Israel] was standing by the [pagan] altar to burn incense [to false gods; cf. 1 Ki 12:28-33]. 2 He [the true prophet] cried against the altar by the word of the LORD, and said, “O altar, altar, thus says the LORD, ‘Behold, a son shall be born to the house of David, Josiah by name; and on you he shall sacrifice the [bones of the dead] priests of the high places [pagan worship centers] who burn incense on you, and human bones shall be burned on you [fulfilled 300 years later; cf. 2 Ki 23:15-20].'” 3 Then he gave a sign the same day [proving to everyone he was a true prophet], saying, “This is the sign which the LORD has spoken, ‘Behold, the altar [used by King Jeroboam] shall be split apart and the ashes which are on it shall be poured out.'” 4 Now when the king heard the saying of the man of God, which he cried against the altar in Bethel, Jeroboam stretched out his hand from the altar, saying, “Seize him.” But his hand which he stretched out against him dried up, so that he could not draw it back to himself. 5 The altar also was split apart and the ashes were poured out from the altar, according to the sign which the man of God had given by the word of the LORD." (1 Ki 13:1-5) In this example of a true prophet, we see where he spoke against the worship of false gods in agreement with written revelation (Deut 13:1-5; cf. Ex 20:1-5a), and validated himself by performing an observable short-term prophecy for others to witness (Deut 18:22). Beware of False Prophets: "But false prophets also arose among the people, just as there will also be false teachers among you [in the Church], who will secretly introduce destructive heresies [false doctrines], even denying the Master who bought them [attacking the Person of Jesus Christ and His redemptive work on the cross; cf. 1 John 4:1-3], bringing swift destruction upon themselves.  2 Many [in the church] will follow their sensuality, and because of them the way of the truth will be maligned [outsiders will spurn Christianity]; 3 and in their greed they will exploit you [to get your money] with false words [πλαστοῖς λόγοις plastois logois – lit. plastic words, easily molded to accommodate the hearer]; their judgment from long ago is not idle, and their destruction is not asleep." (2 Pet 2:1-3)      False prophets/teachers will arise in churches and will seek to introduce false doctrines alongside true ones (2 Pet 2:1a; cf. Acts 20:28-30). These false prophets will attack the incarnation of Jesus Christ (2 Pet 2:1b; cf. 1 John 4:1-3), as well as His redeeming work of the cross (2 Pet 2:1). On this basis we know Mormons and Jehovah's Witnesses are cults. Unfortunately, many in the church will be misled by false teachers, and this will cause the Christian way to be maligned (2 Pet 2:2). The motivation of false prophets is greed, in which they will exploit others for money (2 Pet 2:3a). Their power lies in their false words which they employ to subjugate their hearers. But these false prophets/teachers have not escaped God's notice, and their judgment is coming (2 Pet 2:3b). Exposure to false teachers is inevitable; however, the Christian mind is guarded and remains stable as the believer continually learns and lives God's Word (Matt 7:24-27; 2 Cor 10:3-5; 2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18). Some false teachers may be won to Christ (Acts 8:9-13), but others are to be resisted or avoided (Gal 2:4-5; Phil 3:2; 2 John 1:9-11).      There are some Christians today who believe God continues to reveal Himself directly to His people. However, other Christians believe God reveals Himself today only through nature (general revelation), the Bible (special revelation), and providentially through circumstances. The Bible is the only source of special revelation, and God's providential acts are only discernable by the Christian mind saturated with Scripture. Concerning faith and practice (orthodoxy & orthopraxy), the Bible is the only dependable source of divine revelation, and the Christian does well to know it from cover to cover. Christians are instructed to know God and His will through Scripture (Eph 4:11-16; 2 Tim 2:15; 3:16-17; 1 Pet 2:2), and the believer who knows and lives God's Word will prove to be a blessing to others.   [1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 661–662. [2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1051.

(Hope ,Inheritance , & POWER) READ PASSAGE… This is an intercessory Prayer to awaken & enlighten the Heart… that the TRUTHS Paul has shared since the opening of the Letter would, be gripping, moving, compelling, TRANSFORMING…NOT just intellectual Perhaps some have lost their PASSION, Their 1st LOVE for Jesus, they know Intellectually but have lost that Spark; That FIRE!..then this prayer is tailor-MADE Just for YOU!!:-) Eph. 1:15-21 15 Therefore(For This Reason) I also, after I heard of your faith in the Lord Jesus and your love for all the saints, 16 do not cease to give thanks for you, making mention of you in my prayers: (Asking)17 that the God of our Lord Jesus Christ,/ the Father of glory, may give to you the spirit of wisdom and revelation/ in the knowledge of Him, 18 the eyes of your [c]understanding being enlightened;/ ….NEXT PART … So this is what he prays & WHY THEY NEEDED ENLIGHTENMENT PAUL'S PRAYER Is THAT THE EPHESUS CHURCH WOULD COME TO KNOW/EXPERIENCE THREE SPECIFIC TRUTHS: that you may know what is the hope of His calling,… what are the riches of the glory of His inheritance in the saints,… 19 and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power 20 which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, 21 far above all principality[d] and [e]power and [f]might and dominion, and every name that is named, not only in this age but also in that which is to come.  TRANSLATION…. Kenneth S  Wuest  - An Expanded Translation of The New Testament } On account of this I also having heard of the Faith in the Lord Jesus which is among you & of your Love to all the saints, do not cease giving thanks for you as I constantly make mention of you in my prayers, that the God of our Lord Jesus Christ, the Father of GLORY, might give you A SPIRIT of WISDOM & REVELATION in the SPHERE OF A FULL KNOWLEDGE OF HIM  the EYES of YOUR HEART BEING IN AN ENLIGHTENED STATE WITH A VIEW TO YOUR KNOWING WHAT IS THE HOPE OF HIS CALLING, what is the Wealth of the GLORY of HIS INHERITANCE IN THE SAINTS, & what is the SUPERABOUNDING GREATNESS OF HIS INHERENT POWER TO US who are Believing Ones as measured by the OPERATIVE ENERGY of the Manifested strength of His might, which might WAS OPERATIVE in the Christ when he raised Him from among the dead & seated Him at His right hand in the heavenly places, over & above every government & authority & power & lordship & every government & authority & power & lord ship& every name that is constantly being named, not only in this age, but also in the one to come. And ALL THINGS He PUT IN SUBJECTION under His Feet, & Him He gave as head over ALL THINGS to the church, which is of such nature as to be His body, the fullness of the One who is CONSTANTLY FILLING ALL THINGS WITH ALL THINGS! {Kenneth S  Wuest  - An Expanded Translation of The New Testament } HOPE…. In Ephesians The HOPE Paul speaks of is Not How great or awesome or even what ‘kind' of Hope this is (the Calling of God),,,but rather WHAT OUR HOPE REALLY IS…The ‘His Calling' is the call of which GOD IS THE AUTHOR…and that is an EFFECTUAL CALL…The HOPE is Not the object Hoped for …But an attitude of Mind/heart …the subjective Hope the ASSURED Christian EXPECTATION (Expositors) Proverbs 13:12 Hope(expectation) deferred maketh the heart sick(Lweak, diseased, tired, grieved) but when the desire cometh, it is a tree of life. (Drawn away, scattered, prolonged, drawn out, postponed) ROMANS 8: 18-25 Defines this ‘HOPE' Very well for us …this is THAT HOPE That PAUL wanted to Awaken & Make come alive in their Hearts!18 For I consider [from the standpoint of faith] that the sufferings of the present life are not worthy to be compared with the glory that is about to be revealed to us and in us! 19 For [even the whole] creation [all nature] waits eagerly for the children of God to be revealed. 20 For the creation was subjected to frustration and futility, not willingly [because of some intentional fault on its part], but by the will of Him who subjected it, in hope 21 that the creation itself will also be freed from its bondage to decay [and gain entrance] into the glorious freedom of the children of God. 22 For we know that the whole creation has been moaning together as in the pains of childbirth until now. 23 And not only this, but we too, who have the first fruits of the Spirit [a joyful indication of the blessings to come], even we groan inwardly, as we wait eagerly for [the sign of] our adoption as sons—the redemption and transformation of our body [at the resurrection]. 24 For in this hope we were saved [by faith]. But hope [the object of] which is seen is not hope. For who hopes for what he already sees? 25 But if we hope for what we do not see, we wait eagerly for it with patience and composure. the sufferings of the present life are not worthy to be compared with the glory that is about to be revealed to us and in us(vs. 18) The HOPE which PAUL speaks of is a GLORY which IS COMING, Toward which we are MOVING as The Church day by day ( see 2 Cor. 3:18)…This GLORY AWAITS US!...It is a GLORY which will touch ALL THE WORLD!! ( Hab. 2:14 or the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea. ) “Bondage of Decay” (vs. 21) = 2nd Law of Thermo Dynamics ..the Law of Entropy . states all in the Universe is running down, declining deteriorating…not just Earth Paul states is in this condition but MAN as well The AhHa is that this is Not a HOPE or GLORY that will happen in a ‘flash'  just at the Resurrection/end of this age  but it is even taking place NOW!! II Cor. 4:16-17 16 Therefore we do not become discouraged [spiritless, disappointed, or afraid]. Though our outer self is [progressively] wasting away, yet our inner self is being [progressively] renewed day by day. 17 For our momentary, light distress [this passing trouble] is producing for us an eternal weight of glory [a fullness] beyond all measure [surpassing all comparisons, a transcendent splendor and an endless blessedness]! (AMP) Paul beaten w/rods 3x Received 39 lashes 5x Ship wrecked 3x Been adrift at sea a day and a night Stoned & left for Dead WOW!!….Paul calls all this a momentary & light affliction compared with GOD'S GLORY working In us & for us eternally…an eternal wt. of GLORY beyond all compare THIS is the PRAYER Then that the church will capture & assimilate that GOD is PROGRESSIVELY WORKING to PRODUCE a HOPE…A GLORY in them through the every day circumstances & trials of Life GOD CAN & WILL TURN ALL THINGS TO OUR ADVANTAGE if we JUST TRUST HIM           what are the riches of the glory of His inheritance in the saints,… THE BEAUTIFUL Point NOT that God is our Inheritance,,,BUT RATHER we are Owned BY HIM!!...we are HIS Inheritance We are not our own for we  have been bought with a $ …I Cor. 6:20, 7:23 ROMANS 12:1,2 ]Therefore I urge you, [b]brothers and sisters, by the mercies of God, to present your bodies [dedicating all of yourselves, set apart] as a living sacrifice, holy and well-pleasing to God, which is your rational (logical, intelligent) act of worship. POINT: GOD DESIRES TO USE US!...A Great Adventure awaits us! Give him your life -- day by day, not just in one crisis moment of dedication but in every situation. Say "Lord, do you want to use me in this situation? Okay, here I am. I'm available. I see this need right in front of me. Help me, Lord, not to pass by on the other side. Give me the grace to be available now. Lord, have you given me gifts? Is there equipment in my spirit that you want to use? Well, here it is, Lord; I'm available for you to use to meet this need." And then move out, venture out, plunge in, risk a little bit! As you do, you will discover that this brings enrichment of life, that your life gradually becomes delightful in its adventure, broad in its understanding, rich in its varied experience. The RICHES of the GLORY of HIS Inheritance in US is to Be Used of HIM…He has invested in us & expects a GREAT ROI!!...The Parable of the TALENTS come to mind….No Risk= NO REWARD!! WE MUST RISK something…remember Jonathon & His Armor Bearer!...It will ALWAYS be well worth the RISK if we TRUST GOD Many of you are just waiting for God to tell you to do something. But the New Testament never instructs you to do that. Its message is: "God is with you; therefore reach out, risk something, venture, move out, plunge in, try something new that you've never done before and trust God to see you through it." The result will be fantastic enrichment of life. if you will just let God have his inheritance in your life, if you will present your body to him and say, "Lord, here I am, available to you."…. Then unlimited Favor, Glory, Adventure & GOODNESS await you!! I would venture to say (& I know myself from EXPERIENCE) there is no greater Joy & Fulfillment than this!       19 and what is the exceeding greatness of His power toward (IN)us who believe, according to the working of His mighty power , 20…which he wrought(worked) in Christ when He raised Him from the dead   This power is described as according to the working of His mighty power ,Vs. 20…which he wrought(worked) in Christ when He raised Him from the dead “WROUGHT/WORKED”(VS. 20) …”Working” (vs. 19) = Energia..is  where we get our English word ‘ENERGY'..this speaks of the energy put forth by God in the operation & surpassing Power in the Salvation process to redeem us & meet our needs this then is in accordance with & corresponds to the DIVINE ENERGY… “of His mighty power”(19) The GRK. Rendering would be “of the MANIFESTED Power of His Strength” NOTE>>>>Antonyms for power include inability, incapacity, incompetence, inaptitude, incapability, disability, impotence, helplessness, hopelessness and impairment. PAUL uses 4 WORDS To convey different aspects or facets of POWER that is  made available for usJ!:  a.)(vs19) power (vs19)  GRK= DUNAMIS = ‘natural ability that is general & inherent'…b) …”Working” (vs. 19) = Energia = ‘'POWER IN EXERCISE, Exerted…operative energy…POWER”….c) mighty =KRATOS = manifested STRENGTH…d) power ,Vs. 20 ISCHUOS…strength or POWER as an ENDOWMENT, a Force (BOTH a trait ,talent…OR…PROVISION, ‘Hand out'J!) SO we could translate this…. AND… what is the SUPERABOUNDING GREATNESS OF HIS INHERENT POWER TO/IN  US who are Believing Ones as measured by the Exerted/ OPERATIVE ENERGY of the Manifested strength of His might which =character & provision, 20…which he wrought(worked) in Christ when He raised Him from the dead “WROUGHT/WORKED”(VS. 20)…is also Energia 'POWER IN EXERCISE, Exerted…operative energy… TRANSLATION… which might WAS  Exerted/OPERATIVE in the Christ when he raised Him from among the dead & seated Him at His right hand in the heavenly places,   PUTTING IT ALL TOGETHER (AGAIN!:-) EPHESIANS 1:19-20 & what is the SUPERABOUNDING GREATNESS OF HIS INHERENT POWER TO/IN US who are Believing Ones as measured by the Exerted/OPERATIVE ENERGY of the Manifested strength of His might(which is Character & Provision), which might WAS OPERATIVE in the Christ when he raised Him from among the dead & seated Him at His right hand in the heavenly places I Cr. 4:20 20 For the kingdom of God is not based on talk but on power. ACTS 1:8 8 But you will receive power and ability when the Holy Spirit comes upon you; and you will be My witnesses [to tell people about Me] both in Jerusalem and in all Judea, and Samaria, and even to the ends of the earth.” II Peter 1:3  For His divine power has bestowed on us [absolutely] everything necessary for [a dynamic spiritual] life and godliness, through [a]true and personal knowledge of Him who called us by His own glory and excellence. I Cr. 1:18 18 For the message of the cross is foolishness [absurd and illogical] to those who are perishing and spiritually dead [because they reject it], but to us who are being saved [by God's grace] it is [the manifestation of] the power of God. II Cr. 4:7 7 But we have this precious treasure [the good news about salvation] in [unworthy] earthen vessels [of human frailty], so that the grandeur and surpassing greatness of the power will be [shown to be] from God [His sufficiency] and not from ourselves. Energia….exercised , exerted…operative ENERGY!! Eph. 3:7 of which I became a minister according to the gift of the grace of God given to me by the effective working of His power. Eph. 4:16 6 from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love……………I Cor. 12:10 working of Miracles COL. 1:29 29 To this end I also labor, agonigomai according to His energia which energies in me with deutemas                                                      

Annihilationists who advocate extinction from existence as the punishment the unrighteous will experience, believe they have a strong Biblical case for their position. The Scriptures do, after all, teach “For the wages of sin is death, but the free gift of God is eternal life in Messiah Yeshua our Lord” (Romans 6:23). Those who receive the salvation of Yeshua will have never-ending life, and those who reject Him will have never-ending death. While there is no disputing that death (Heb. mavet; Grk. thanatos) is the penalty that will be incurred by those who reject the Creator God and His ways, it is a mistake for any Bible reader to think that such “death” is only to be viewed as a medical state of being.

Steffen Göpel war bis zum Verkauf an Activum Gründer und Vorstand der GRK-Holding, die dann mit der Formart zur INSTONE verschmolzen wurde. Nun ist er wieder Chef der GRK - und hat schon wieder eine beachtliche Pipeline aufgebaut. Wie das geht, wie man faktisch aus dem Nichts der Ex-DDR zu einer Branchengröße wird, das versucht der Podcast nachzuzeichnen - mit Steffen Göpel, ein Freund klarer Worte, der sich dennoch schwer in die Karten schauen lässt. Ein kurzer Ritt durch das Geschäftsfeld der Denkmal-Immobilien, der Immobilienentwicklung bis hin zur Welt der Charitys und der Medien.

Vi pratar BDSM, liberal kontraktsteori och om snutars och strasseristers sexuella preferenser med universalgeniet Fanny Åström. Följ oss på instagram.com/kominternpodd och läs Fannys text om kontraktsteori i tidningen Brand: https://tidningenbrand.se/2021/02/17/fanny-astrom-det-liberala-kontraktet/ Tack till Cyklopen för studiolånet. Tack till GRK för introt. Outro var Fria Proteatern - Ingenmansland. Maila spott och spe till kominternpodd@gmail.com.

Jesus is approached by a leper in our Gospel today.  Having ignored the Mosaic command to avoid others he draws close to Christ in order to request a miracle.  Moved by the man's faith, Jesus also ignores the conventions of Mosaic law, touching the man, healing him from his leprosy, and proving that the Divine touch is not only immune from ritual impurity but can actually bring about the wholeness that the law itself fails to cause.We'll spend our episode looking closer at:- A literal translation of our scene that unveils Mark's unique and vivid storytelling style [4:57]- The Greek roots of the phrase "moved with pity" and the raw, physiological emotion they assign to Jesus [25:36]- Some textual perplexities that have led scholars to believe Jesus also performed an exorcism when he healed the leper [33:45]- The notion of the "Messianic Secret" and why Jesus didn't always want people to know his identity [38:40]- Levitical requirements for the ritual offering for leprosy and how they image and prefigure Jesus' redemption on the Cross [45:40]- The fascinating way that Jesus quite literally switches roles with the leper by the end of our story [49:00]BIBLIOGRAPHYDonahue, John R., and Daniel J. Harrington. The Gospel of Mark. Edited by Daniel J. Harrington. Vol. 2. Sacra Pagina Series. Collegeville, MN: The Liturgical Press, 2002.Healy, Mary. The Gospel of Mark. Grand Rapids, MI: Baker Academic, 2008.Marcus, Joel. Mark 1–8: A New Translation with Introduction and Commentary. Vol. 27. Anchor Yale Bible. New Haven; London: Yale University Press, 2008.REFERENCESNumbers 12:11-12 - "And Aaron said to Moses, “Oh, my lord, do not punish us because we have done foolishly and have sinned. 12 Let her not be as one dead, of whom the flesh is half consumed"2 Kings 5:7 - "And when the king of Israel read the letter, he rent his clothes and said, 'Am I God, to kill and to make alive, that this man sends word to me to cure a man of his leprosy?'""Cast out" (Grk: ekballo) is used in reference to an exorcism at Mk 1:39; 3:15, 22ff; 6:13; 7:26; 9:18, 28 and is used in a negative context at Mk 5:40; 11:15; and 12:8.The offering for leprosy is described at Leviticus 14:3-7Sanhedrin 47a:10 (Talmud) - "The Gemara asks: But if so, with regard to the verse: 'I pray you, let a double portion of your spirit be upon me,' where do you find that Elisha resurrected a second person? Rabbi Yoḥanan said to him: That request was fulfilled when he cured Naaman’s leprosy (see II Kings, chapter 5), an affliction that is considered to be equivalent to death, as it is written with regard to Miriam’s leprosy: 'Let her not be as one dead' (Numbers 12:12)."Ketubot 61b:1 (Talmud) - "The chief butler said to him: You have spoiled the king’s meal, as now he will not eat from it. The king’s soldiers who were there said to him: Why did you do this? He said to them: The one who makes such awful dishes is the one who actually spoiled the king’s food. They said to him: Why do you say this? He said to them: I saw something else, i.e., a leprous infection, in this meat. They checked and didn’t find anything. He took his finger and placed it on the food and said to them: Did you check here? They then checked that spot and found the infection. The Sages said to Rav Ashi: What is the reason that you relied on a miracle and assumed that leprosy would in fact be found there? He said to them: I saw a leprous spirit hovering over the food and realized that it had this defect."

"As Jesus went on from there, He saw a man called Matthew, sitting in the tax collector’s booth; and He said to him, 'Follow Me!' And he got up and followed Him. Then it happened that as Jesus was reclining at the table in the house, behold, many tax collectors and sinners came and were dining with Jesus and His disciples. When the Pharisees saw this, they said to His disciples, 'Why is your Teacher eating with the tax collectors and sinners?' But when Jesus heard this, He said, 'It is not those who are healthy who need a physician, but those who are sick. 'But go and learn what this means: ‘I DESIRE COMPASSION, AND NOT SACRIFICE,’ for I did not come to call the righteous, but sinners.'" (Matt 9:9-13)      The above passage is Matthew’s personal account of being called by Jesus to be His disciple. The location of the event was probably in or near the city of Capernaum. The event occurred shortly after Jesus had demonstrated His power to forgive sins and heal disease (Matt 9:1-12). Matthew opens his account by telling us, “As Jesus went on from there, He saw a man called Matthew, sitting in the tax collector’s booth; and He said to him, ‘Follow Me!’ And he got up and followed Him” (Matt 9:9). This Matthew is the author of the Gospel that bears his name. He is also called Levi by Mark and Luke (Mark 2:14; Luke 5:27).      Matthew was identified according to his occupation as a tax collector. Tax collectors sat in booths at the entry points of cities and cross sections of commerce, collecting taxes for the Roman government, and sometimes taking a little extra for themselves. Matthew would have been regarded by many as no better than a robber. Being a tax collector for the Romans would have made Matthew despised by his fellow Jews, who would have regarded him as a traitor, an enemy of the state who took Jewish money and gave it to their overlords. Donald Hagner comments: "Tax collectors, or tax farmers, in that culture were despised as greedy, self-serving, and parasitic. They grew rich at the expense of the poor by extorting from them more than was required by their superiors in order to fill their own pockets. They furthermore often compromised regulations for purity in their handling of pagan money and their dealings with Gentiles. That Jesus should call a tax collector to be his disciple must have been in itself scandalous. We hear no objection to that here, but when in the following narrative Jesus fraternizes with tax collectors and sinners (the “lower” end of society), we do encounter a protest."[1]      Jesus called Matthew while he was working, telling him, “Follow Me!” The word follow translates the Greek verb ἀκολουθέω akoloutheo, which means, “to move behind someone in the same direction, come after…to follow or accompany someone who takes the lead, accompany, go along with.”[2] In this context, the word connotes following Jesus as a disciple. This began Matthew’s journey as a disciple of Jesus, and Matthew would eventually be counted among the apostles (Matt 10:1-4). In an instant, Matthew walked away from a lucrative and secure job to follow Jesus. This was a radical move for sure. Though he forfeited earthly riches, he obtained new life, a greater sense of destiny, and a personal relationship with the King of kings and Lord of lords. He also secured for himself riches in heaven, which are far greater than anything this world could offer.      Matthew recorded a big dinner he gave for Jesus, telling us, “Then it happened that as Jesus was reclining at the table in the house, behold, many tax collectors and sinners came and were dining with Jesus and His disciples” (Matt 9:10). Luke reveals the dinner was actually a “big reception” (Luke 5:29), revealing Matthew was financially well off. The banquet included several of Matthew’s friends who were fellow tax collectors, and a group of people identified as “sinners” (Grk. ἁμαρτωλός hamartolos). Sinners were the irreligious, “who did not observe the Law in detail and therefore were shunned by observers of traditional precepts.”[3] These were the outsiders who did not play along with the religious hypocrisy of the Pharisees, and were condemned for it. Matthew did not care. He was once classified among them, and now he’d been transformed and was ready to move on with a new life as a disciple of the One who was truly righteous. Matthew’s dinner party for Jesus was, in itself, a form of public confession concerning his new life.      But the antagonists soon arrived and, in typical fashion, began meddling in other people’s business. Matthew records the event, saying, “When the Pharisees saw this, they said to His disciples, ‘Why is your Teacher eating with the tax collectors and sinners?’” (Matt 9:11). In the first century Jewish culture, when people fellowshipped at a table of food, it was regarded as a picture of friendship and acceptance. The Pharisees were befuddled when they saw Jesus and His disciples eating with the dregs of society. In addition, the Pharisees had a growing abhorrence toward Jesus, so their observations were filtered through a lens of hatred. This prompted them to bring a question; not for clarification, but to impugn His character. The question they asked implied guilt by association. But Jesus’ disciples did not answer the Pharisees; rather, “when Jesus heard this, He said, ‘It is not those who are healthy who need a physician, but those who are sick’” (Matt 9:12). There was a common image in Jewish culture that compared teachers with physicians. These were regarded as soul-doctors who helped bring about spiritual and mental wellbeing. Of course, to need healing, one must admit sickness, and this the Pharisees were not willing to do. William MacDonald writes: "The Pharisees considered themselves healthy and were unwilling to confess their need for Jesus. The tax collectors and sinners, by contrast, were more willing to acknowledge their true condition and to seek Christ’s saving grace. So the charge was true! Jesus did eat with sinners. If He had eaten with the Pharisees, the charge would still have been true—perhaps even more so! If Jesus hadn’t eaten with sinners in a world like ours, He would always have eaten alone. But it is important to remember that when He ate with sinners, He never indulged in their evil ways or compromised His testimony. He used the occasion to call men to truth and holiness."[4]      The Pharisees were correct that Jesus was a Teacher, and He promptly gave them something to learn. Jesus said, “But go and learn what this means: ‘I desire compassion, and not sacrifice,’ for I did not come to call the righteous, but sinners” (Matt 9:13). The phrase “go and learn” was a common expression used by rabbis when pointing them to a particular passage of Scripture to be considered. This was a poke at the Pharisees, for even though they regarded themselves as the experts of the Law, Jesus treated them as though they were novices. And the passage Jesus pointed them to was Hosea 6:6, which states, “I desire compassion, and not sacrifice.” Certainly, sacrifice was important to God, and there is much in the Mosaic Law that explains this, especially in the book of Leviticus. However, the activity of sacrifice, no matter how great the offering or sophisticated the occasion, meant nothing to God if the worshipper lacked the qualities of compassion, kindness, and mercy found in the One to whom the offering was brought. Hosea, and other OT prophets mentioned this repeatedly. Note the following examples: "For You do not delight in sacrifice, otherwise I would give it; You are not pleased with burnt offering. The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, You will not despise." (Psa 51:16-17) "To do righteousness and justice is desired by the LORD more than sacrifice." (Pro 21:3) "What are your multiplied sacrifices to Me? Says the LORD. I have had enough of burnt offerings of rams, and the fat of fed cattle. And I take no pleasure in the blood of bulls, lambs, or goats. When you come to appear before Me, who requires of you this trampling of My courts? Bring your worthless offerings no longer, incense is an abomination to Me. New moon and sabbath, the calling of assemblies—I cannot endure iniquity and the solemn assembly. I hate your new moon festivals and your appointed feasts, they have become a burden to Me. I am weary of bearing them. So, when you spread out your hands in prayer, I will hide My eyes from you, yes, even though you multiply prayers, I will not listen. Your hands are covered with blood. Wash yourselves, make yourselves clean; remove the evil of your deeds from My sight. Cease to do evil, learn to do good; seek justice, reprove the ruthless; defend the orphan, plead for the widow." (Isa 1:11-17) "For I delight in mercy rather than sacrifice, and in the knowledge of God rather than burnt offerings." (Hos 6:6) "With what shall I come to the LORD and bow myself before the God on high? Shall I come to Him with burnt offerings, with yearling calves? 7 Does the LORD take delight in thousands of rams, in ten thousand rivers of oil? Shall I present my firstborn for my rebellious acts, the fruit of my body for the sin of my soul? 8 He has told you, O man, what is good; and what the LORD requires of you: to do justice, to love kindness, and to walk humbly with your God." (Mic 6:6-8)      The Pharisees, like the religious apostates in Hosea’s day, performed the outward rituals of sacrifice at the temple, but their hearts were far from God. They were careful to keep the ceremonial practices, but failed to capture the greater heart qualities the Lord expected of those who claimed to know and walk with Him. How the Pharisees treated the tax collectors and sinners demonstrated this.      In summary, Jesus called Matthew to be His disciple, and the tax collector left everything to begin a new life with Jesus. Matthew celebrated his new life as a disciple by hosting a dinner party for Jesus and inviting other tax collectors and irreligious sinners to come and meet his new Master. The Pharisees arrived and filtered the event through their hate filled heart, and then tried to trap Jesus with a question concerning His company, which question implied His guilt. But Jesus corrected the Pharisees by pointing out He’d come to heal the sick and therefore needed to be among them. Jesus then instructed the Pharisees to learn a lesson from the book of Hosea, that God desires compassion and not sacrifice. How Jesus treated the tax collectors and sinners demonstrated His compassion, and how the Pharisees treated them demonstrated their self-righteous pride and hatred.   [1] Donald A. Hagner, Matthew 1–13, vol. 33A, Word Biblical Commentary (Dallas: Word, Incorporated, 1993), 238. [2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 36. [3] Ibid., 51. [4] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1235.

     Matthew 2:1-11 reveals the appearance of the Magi, godly Gentiles from the east, who came to worship Jesus as the newborn King of the Jews. This chapter opens with the report concerning Magi who arrived in Jerusalem from the east and were asking for directions to find “He who has been born King of the Jews” (Matt 2:1-2). Herod was not the rightful king, but had been appointed ruler over Judea by the Romans. The Magi were first mentioned in the OT book of Daniel and were called “magicians” (Dan 2:2, 4-5, 10). They were most likely astronomers, but some practiced astrology. It appears throughout history they were a mixed group, with some being believers and some unbelievers. The Magi mentioned by Matthew had traveled a long distance to meet the newborn King of Israel and to give Him gifts and worship Him. Concerning the identity of the Magi, Thomas Constable states: "It is not easy to identify the Magi (from the Gr. magoi) precisely. The Greek word from which we get “magi” comes from a Persian word that means experts regarding the stars. Centuries before Christ’s time they were a priestly caste of Medes who could interpret dreams (cf. Dan 1:20; 2:2; 4:7; 5:7). Later the term broadened to include men interested in dreams, magic, astrology, and the future. Some of these were honest inquirers after the truth, but others were charlatans (cf. Acts 8:9; 13:6, 8). The Magi who came to Jerusalem came from the East. Probably they came from Babylon that had been for centuries a center for the study of the stars."[1]      Matthew records no specific number of Magi, and it’s possible there were many, maybe a hundred or more. It is common to mention three Magi mainly because of the three gifts that were given to Jesus at His birth (Matt 2:11). Scripture is silent about the names of the Magi or any noble offices they might have held. By the end of the 6th century AD, some in the church had assigned kingly offices to at least three of the Magi and given them the three names: Melchior, Balthasar, and Gasper.[2] When Herod heard the news about the birth of the King of the Jews, he and all Jerusalem were troubled (Matt 2:3). "These tidings, when reported to King Herod, troubled him, for he knew all too well the Jewish aspiration of throwing off the Roman yoke and his own rule over them. Herod was an Edomite, a people hated by the Jews, and there was always the possibility that Jewish hope, aroused by the arrival of a supposed Messiah, could inflame them to rise up against him. The tidings of the Magi are reported by Matthew as troubling Herod and all Jerusalem with him."[3]      Herod called the chief priests and scribes to ask where Messiah would be born (Matt 2:4), and learned it was Bethlehem (Matt 2:5), according to the prophecy given in Micah (Matt 2:6; Mic 5:2). Having the location of the birth of Messiah, Herod tried to ascertain the age of the child, so he secretly called the Magi to determine when they saw the star (Matt 2:7). Herod sent the Magi out to find the child, asking them to return afterwards, with the false report that he too wanted to worship the newborn king (Matt 2:8). The Magi, not knowing Herod’s evil intent, innocently went on their way, being guided supernaturally by the star which they’d seen in the east, which “went on before them until it came and stood over the place where the Child was” (Matt 2:9). The Magi rejoiced when they saw star at its final destination (Matt 2:10). Entering the house, the Magi fell to the ground and worshipped Jesus (Matt 2:11a), “Then, opening their treasures, they presented to Him gifts of gold, frankincense, and myrrh” (Matt 2:11b). These were treasures worthy of a king. It is noteworthy that by the time the Magi arrived to visit Jesus, Mary and Joseph were living in a “house” (Grk οἰκία oikia – house, permanent dwelling) and Jesus was called a “Child” (Grk παιδίον paidion – young child), and was no longer a baby wrapped in swaddling clothes (Matt 2:11). According to the Gospel of Luke, it was perhaps a year earlier that the Jewish shepherds came and expressed joy at the birth of Jesus (Luke 2:8-20). The Magi recognized Jesus with gifts that honored Him as King and gave the worship that is due Him. "These were gifts worthy of a king and this act by Gentile leaders pictures the wealth of the nations which will someday be completely given to the Messiah (Isa 60:5, 11; 61:6; 66:20). Some believe the gifts had further significance by reflecting on the character of this Child’s life. Gold might represent His deity or purity, incense the fragrance of His life, and myrrh His sacrifice and death (myrrh was used for embalming). These gifts were obviously the means by which Joseph took his family to Egypt and sustained them there until Herod died."[4]      Like the Magi, we can offer Jesus the worship that is due to Him. After all, He is “the King of kings and Lord of lords” (1 Tim 6:15; Rev 19:16). As Christians, it helps to see the birth of Jesus within the larger theological context of Scripture, which reveals His righteous life, compassion for the lost, substitutionary death on the cross, burial, resurrection, and ascension into heaven. Christmas is significant for at least three reasons: Christmas represents the gift of God to a fallen world. Nearly 2,000 years ago, God the Son added true humanity to Himself (hypostatic union; John 1:1, 14), was supernaturally conceived in the virgin Mary (parthenogenesis; see Luke 1:26-38), the mother of His humanity (christotokos – bearer of Christ), and was born a Son of Abraham, in the line David (Matt. 1:1). As the God-Man, Jesus lived a sinless and righteous life before God and man (2 Cor 5:21; Heb 4:15; 1 John 3:5). Christmas represents love and sacrifice. On April 3, AD 33, Jesus willingly laid down His life and died a substitutionary atoning death on a cross (Mark 10:45; John 3:16; 10:11, 17-18). He died a death He did not deserve, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18). Jesus’ death forever satisfied every righteous demand God had toward our sin (Rom 3:24-25; Heb 10:10-14; 1 John 2:2; 4:10), and is the basis for forgiveness and reconciliation to God (Rom 5:1-2; 2 Cor 5:21; Eph 1:7; Col 1:13-14; 20-22). God freely offers the gift of eternal life and the imputation of His righteousness (John 3:16; 10:28; Rom 5:17; Eph 2:8-9; 2 Cor 5:21; Phil 3:9; 1 Pet 3:18), to those who believe the gospel, “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Christmas represents a future hope. After His crucifixion, Jesus was buried and resurrected bodily on the third day (Matt 20:18-19; Acts 10:39-41; 1 Cor 15:3-8), never to die again (Rom 6:9), ascending to heaven (Acts 1:9-10), with a promise of a physical return for His own (John 14:1-3; Acts 1:11; 1 Thess 4:13-18; Tit 2:13). Following His return, the King of kings and Lord of lords will reign in righteousness for a thousand years (Rev 19:11-16; 20:1-6), and afterward, will create a “new heavens and a new earth, in which righteousness dwells” (2 Pet 3:13; cf. Rev 21:1).      As we think about the reasons for celebrating Christmas, let us also consider how to live a life that models the One we worship. Like Jesus, may we be willing to accept the Father’s will for us to go where He wants and do what He asks, no matter how difficult the task or great the price. And, may our hearts be motivated by love for others as we give sacrificially for their edification. Lastly, may we learn to keep our eyes on heaven and the future hope that is ours in Christ and not the cares of this world.   [1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Mt 2:1. [2] D. A. Carson, “Matthew” In , in The Expositor's Bible Commentary, Volume 8: Matthew, Mark, Luke, ed. Frank E. Gaebelein (Grand Rapids, MI: Zondervan Publishing House, 1984), 85. [3] John F. Walvoord, Thy Kingdom Come (Grand Rapids, Mich., Kregel Publications, 1974), 21-22. [4]Louis A Barbieri, Jr., “Mathew”, in The Bible Knowledge Commentary, Vol. 2 (Wheaton, IL: Victor Books, 1985), 22.

     Salvation is the work the Lord Jesus Christ. Jesus’ atoning death on the cross propitiated the Father’s demands toward our sin (Rom 3:25; 1 John 2:2), and we come with the empty hands of faith, trusting in Christ alone to save us (John 3:16; 20:31 Acts 4:12). The gospel is the good news “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Good works should follow salvation, but they are never the condition of it (Rom 4:1-5; Eph 2:8-9; Tit 3:5). Once saved, the Lord calls us to “be holy and blameless before Him” (Eph 1:4), and to engage in “good works, which God prepared beforehand so that we would walk in them” (Eph 2:10). As Christians, we are to “walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God” (Col 1:10), for He instructs us “to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age” (Tit 2:12), and to be a people “zealous for good deeds” (Tit 2:14).      Our loyal obedience to God is in appreciation for all He has done for us. It’s a “Thank You” response to His grace and goodness. As an added benefit, God promises future rewards to the Christian who walks in His will. But, to be clear, not all rewards are the same, as they are given in proportion to the life of obedience. When Jesus gave the Sermon on the Mount to His disciples (Matt 5:1-2), He said, “Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you” (Matt 5:11-12). A reward (Grk μισθός misthos) denotes “a recompense based upon what a person has earned and thus deserves.”[1] Though salvation is free and simple, eternal rewards are earned. A little later, Jesus explained that there will be distinctions in heaven based on the believer’s obedience or disobedience to His will, saying, “Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven” (Matt 5:19). Being IN the kingdom of heaven connotes an end of life location, as this will be the final resting place for all believers. But the distinctions of being “least” or “great” in heaven are the result of the believer’s disobedience or obedience to God, and their instructing others to do the same.      Paul taught the Christians at Corinth that we will all stand before the judgment seat of Christ and be evaluated for our works. Paul was a “wise master builder” who shared the gospel with others and laid the foundation, which is Christ (1 Cor 3:10-11). Paul spoke of the believer who “builds on the foundation with gold, silver, precious stones, wood, hay, straw” (1 Cor 3:12). The composition of material is distinguished between what is precious and what is worthless. And a day is coming, when “each man’s work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man’s work” (1 Cor 3:13). And if the “man’s work which he has built on it remains, he will receive a reward [Grk μισθός misthos]” (1 Cor 3:14), being justly compensated for his work. However, “If any man’s work is burned up, he will suffer loss [of reward]; but he himself will be saved [eternally], yet so as through fire” (1 Cor 3:15). The phrase suffer loss translates the Greek word ζημιόω zemioo, which means “to experience the loss of something, with implication of undergoing hardship or suffering, suffer damage/loss, forfeit, sustain injury.”[2] The apostle John also taught that rewards can be lost if the believer succumbs to false teachers (2 John 1:7-8).      Jesus taught that we should look to the future and think in terms of storing up rewards in heaven, saying, “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there your heart will be also” (Matt 6:19-21). We all spend our time, efforts, and resources investing in something we consider will bring a good return on investment. Biblically, there is no greater investment to be made than learning and living God’s Word, and instructing others to do the same. The growing Christian thinks more and more about investing in God’s work, realizing he/she will receive an eternal reward from the Father.      After the Rapture of the church to heaven (John 14:1-3; 1 Cor 15:51-53; 1 Thess 4:13-18; 2 Thess 2:1-3a; Tit 2:13), believers will be judged for their works (Matt 5:12; Rom 14:10; 1 Cor 3:10-15; 2 Cor 5:10). As Christians, we are to inspect our own fruit and not the fruit of others. For this reason, Paul comments, “why do you judge your brother? Or you again, why do you regard your brother with contempt? For we will all stand before the judgment seat of God” (Rom 14:10). All Christians “must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad” (2 Cor 5:10). This judgment is not to determine who gets into heaven, for that problem has already been settled by Christ, who died in our place and bore the punishment that rightfully belongs to us. Rather, the judgment is to determine rewards for eternity. “The question is often raised how one’s sins can be forgiven and yet one’s deeds reviewed at the judgment seat of Christ. Forgiveness concerns justification; the review concerns rewards, and after the review is made there will be no sorrow or tears because there are none in heaven.”[3] "Rewards are offered by God to a believer on the basis of faithful service rendered after salvation. It is clear from Scripture that God offers to the lost salvation and for the faithful service of the saved, rewards. Often in theological thinking salvation and rewards are confused. However, these two terms must be carefully distinguished. Salvation is a free gift (John 4:10; Rom 6:23; Eph 2:8-9), whereas rewards are earned by works (Matt 10:42; cf. Luke 19:17; 1 Cor 9:24-25; 2 Tim 4:7-8). Then, too, salvation is a present possession (Luke 7:50; John 5:24). On the other hand, rewards are future attainment to be dispensed at the second coming of Christ for His own (Matt 16:27; 2 Tim 4:8). Rewards will be dispensed at the judgment seat of Christ (2 Cor 5:10; Rom 14:10)."[4]      We don’t know what many of the rewards will be. That is for Christ to determine and dispense at that time. However, we are aware of crowns that will be given to some who are faithful, such as: the imperishable crown given to those who exercise self-control in godliness (1 Cor 9:24-27), the crown of exaltation for those who bring others to Christ (1 Thes 2:19), the crown of righteousness to those who love His appearing (2 Tim 4:7-8), the crown of glory given to elders who faithfully execute their service in the church (1 Pet 5:4), and the crown of life given to those who endure testing because they love the Lord (Jam 1:12; cf. Rev 2:10). In the future, there is a heavenly description of “twenty-four elders who will fall down before Him who sits on the throne, and will worship Him who lives forever and ever, and will cast their crowns before the throne” (Rev 4:10). These will cast their crowns as an expression of worship to the Lord, saying, “Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created” (Rev 4:11). If crowns are only given to those who live righteously, then this means some will have greater capacity for worship than others, as what we give is in proportion to what we have.      This rewarding is a display of God’s righteous character, for “God is not unjust so as to forget your work and the love which you have shown toward His name, in having ministered and in still ministering to the saints” (Heb 6:10). As Christians, we know our “toil is not in vain in the Lord” (1 Cor 15:58), and that we will reap what has been sown during our lifetime (Gal 6:7-8). For this reason, Paul says, “Let us not lose heart in doing good, for in due time we will reap if we do not grow weary” (Gal 6:9). God graciously permits us to share in His work on earth, and then rewards us for our participation. God’s rewards are a reflection of his goodness and He is pleased to give them, like He does all good things. Eternal rewards manifest His glory in our lives, and will be manifest in the Church, the Bride of Christ, at His second coming (Rev 19:8).      OT saints will be rewarded as well (Dan 12:1-3), perhaps at the Second Coming of Jesus, alongside the saints who survive the Tribulation, whose “deeds follow with them” (Rev 14:13). These are evaluated just prior to Jesus’ millennial kingdom, in which He separates the sheep from goats (Matt 25:31-46), to determine who will enter the kingdom and reign with Him (Rev 20:4-6). Whether OT or NT saints, all believers will be judged as Jesus declares, “Behold, I am coming quickly, and My reward is with Me, to render to every man according to what he has done” (Rev 22:12). Unbelievers will be judged after the millennial kingdom, but theirs is a judgment for eternal suffering (Rev 20:11-15). And it appears from certain passages in Scripture that some unbelievers will suffer more than others (Matt 10:15; 11:20-24; Luke 12:47-48; John 19:11). Since God is just, it would make sense that punishment for unbelievers would be in proportion to the degree of how sinfully they lived after rejecting the gospel. Summary:      Christ has secured our salvation through the substitutionary atoning death of Christ who shed His blood at the cross and propitiated every righteous demand the Father has toward us (Rom 3:25). Having trusted Christ as Savior (John 3:16), we now have peace with God (Rom 5:1). However, after salvation, God expects us to learn His Word, live righteously (Tit 2:11-14), and encourage others to do the same (Heb 11:24-25). After the Rapture of the church (1 Thess 4:13-18), all Christians will stand before the judgment seat of Christ to be evaluated for how we lived our lives (2 Cor 5:9-10). This evaluation is not a judgment concerning the Christian’s right to enter heaven as the place of eternal residence, for Christ has secured our salvation and there is no fear of condemnation before God (John 3:18). Rather, it is a judgment concerning eternal rewards for the life we’ve lived in service to Christ (1 Cor 3:10-15). Apparently, we must stay the course in faithfulness, otherwise we run the risk of losing part of our reward (2 John 1:8). Those who learned God’s Word, lived His will, and taught others to do the same, will be called great in the kingdom of heaven. But those believers who disobeyed God’s Word and taught others to disobey as well will be called least in the kingdom of heaven (Matt 5:19).   [1] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 490. [2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 428. [3] Charles Caldwell Ryrie, A Survey of Bible Doctrine (Chicago: Moody Press, 1972). [4] Merrill F. Unger, “Rewards,” ed. R.K. Harrison, The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988), 1080.

Säsongspremiär! Vi gör tio avsnitt till! Detta första avsnitt är i samarbete med Syndikalistiskt Forum som firar 40 år och arrangerar Radikal Bokmässa den här helgen. Vi pratar om våra bästa forumminnen, pluralistisk ekonomi och liberaler med svår syfilishjärna. Texter som nämns: https://www.etc.se/debatt/kapitalismen-maste-demonteras-steg-steg https://www.versobooks.com/books/2822-the-people-s-republic-of-walmart https://theanarchistlibrary.org/library/anonymous-desert.pdf Tack till GRK för introt Följ oss på instagram @kominternpodd Tagga, tipsa, dela - nu finns vi även på spotify!

The Vibe Session with NeffyRaps host special guest Hollywood representing NYC. Hollywood discusses the GRK movement, COVID, and what's next for his music career. Tune into The Vibe Session with NeffyRaps on Power214.com every Monday, Tuesday, and Thursday 5-7 pm central.

Mannen från gatan Bengt är med oss när vi talar om västerlandets förfall, marxismens eskatologiska tendenser, protosossen Luther och österlänsk väckelsekommunism i detta säsongens sista, och skamlöst försenade avsnitt. Tack till GRK-northeast för musiken! Dela och sprid!

     According to Scripture, God created four foundational institutions that are for individual blessing and national stability. The four divine institutions are: Responsible Dominion—the sphere of life God has placed under our care (Gen 1:26-30; 2:16-17), Marriage—the covenantal union of a man and a woman to serve and enjoy God (Gen 2:18-24; cf. Matt 19:4-6), Family—the smallest social unit intended to train succeeding generations for godliness and authority orientation (Gen 4:1-2; Deut 6:4-7; Eph 6:1-4), Human Government—delegated authority to promote freedom, order, and to protect citizens from evil (Gen 9:5-7; 10:32; 11:1-9; Acts 17:24-28; Rom 13:1-7). Each of these institutions build on each other, for there will not be national stability if the families are not morally strong; the families will not be morally strong if the marriage is not godly; and, the marriage will not be godly if individuals are not making good choices to know and walk in God’s will.      Marriage, being a divine institution, it is not open to redefinition or modification by people, and there are penalties—both individual and national—for those who would tinker with them. The first married couple set the standard for marriage. As man and woman, Adam and Eve were created in God’s image to live under His provision and authority, to walk in fellowship with Him, and to fulfill the specific purpose of ruling over His creation (Gen 1:26-28). In this regard they were to complement each other. All three members of the Trinity were involved in the creation of Adam and Eve (Gen 1:26-28). Scripture reveals, “God created man in His own image, in the image of God He created him; male and female He created them” (Gen 1:27). Adam and Eve were created for relationships; first with God, then with each other, then the animals and world around them. They were to fulfill the divine mandate to “be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth” (Gen. 1:28). They possessed a clear sense of purpose under the authority of God.      Genesis chapter one provides a snapshot of the creation of the first couple; however, in Genesis chapter two, we learn there was a short lapse of time between the creation of Adam and Eve (Gen 2:15-24). Originally, Adam was created sinless, with the unhindered capacity to walk with God and serve Him. Though he was sinless, Adam was not complete. God said, “It is not good for the man to be alone; I will make him a helper [Heb. עֵזֶר ezer] suitable for him” (Gen 2:18). Before God created the first woman, He took time to educate Adam about his relational incompleteness. God brought a multitude of animals before Adam (most likely in pairs of male and female), and after observing and naming them (Gen 2:19), Adam realized “there was not found a helper [Heb. עֵזֶר ezer] suitable for him” (Gen 2:20). God corrected what Adam could not. The Lord caused Adam to fall asleep and “took one of his ribs and closed up the flesh at that place” (Gen 2:21). God then “fashioned into a woman the rib which He had taken from the man, and brought her to the man” (Gen 2:22). This was a divinely arranged marriage. It is noteworthy that the “woman was taken not from Adam’s head to dominate him, nor from his feet to be trodden down, but from under his arm to be protected, and from near his heart to be loved.”[1] Sin changed humanity and the world in which we live. Satan (a fallen angel) attacked the first marriage and tempted the man and woman to disobey God (Gen 3:1-7). Adam and Eve listened to Satan and rejected God’s will (Gen 2:15-17; 3:1-8), and sin was introduced into the human race and the whole world is now under a curse (Gen 3:8-19; Rom 5:12-19; 8:20-22). Eve was deceived by Satan, but Adam sinned with his eyes open (1 Tim 2:14). The institution of marriage continued after the historic fall of Adam and Eve and took on various ceremonies based on ever changing social customs. The Bible directs believers to marry believers (1 Cor 7:39; 2 Cor 6:14-15), but does not prescribe a specific ceremony to follow, or vows to take, but leaves these matters for people to decide for themselves. Marriage is divinely illustrative of Yahweh’s relationship with Israel (Isa 54:5), and Christ’s relationship with the church (2 Cor 11:2). Marriage is to be holy, because God is holy (1 Pet 1:15-16). Marriage is to be built on love, because God is love (1 John 4:16-21).      Marriage is a covenant relationship (Prov 2:16-17; Ezek 16:8; Mal 2:14-15; Matt 19:6). In Scripture, the word covenant (Heb. בְּרִית berith, Grk. διαθήκη diatheke) is used of a treaty, alliance, or contract. The strength of a covenant depends on the person, or persons, who enter into it. Some covenants are vertical between God and individuals or groups, and some are horizontal between people. Some of God’s covenants are unilateral, in which God acts alone and unconditionally promises to provide and bless another. Some of God’s covenants are bilateral, in which blessing or cursing is conditioned on faithful obedience to stated laws. Covenants made by people are generally bilateral, depending on the faithfulness of each person to keep their promise. Though we, as individuals, may unilaterally promise to be faithful to our spouses (which is good), no matter what, we also realize that our promises are no stronger than our ability or integrity to hold on to them. Because none of us are morally perfect, nor hold infinite power to be good and do good, but live in a fallen world and possess sinful natures that draw us away from what is right, we realize that faithfulness to vows is not always a reality. Even some of the godliest men and women have failed to keep their word. Because of sin, the Bible permits a way out of the marital relationship in cases of adultery (Matt 5:32; 19:8-9), or abandonment (1 Cor 7:12-15). Though available, these options are not always preferable (1 Cor 7:10-11).   [1] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 35.

Kebakaran hutan dan lahan adalah momok bagi pencapaian komitmen iklim Indonesia. Dari tahun 2010 hingga 2017, karhutla di lahan gambut adalah satu dari tiga penyumbang utama emisi Gas Rumah Kaca dari sektor hutan dan lahan. Pada tahun 2014 dan 2015, kebakaran gambut bahkan menjadi penyumbang tertinggi emisi GRK di sektor hutan dan lahan (Dit. IGRK MRV, 2019). Karhutla yang memproduksi asap beracun mengakibatkan gangguan kesehatan dan bahkan kematian dini (premature death) bagi jutaan rakyat Indonesia dan menimbulkan gangguan diplomatik dengan negara-negara tetangga. Sepanjang 2019, tercatat luas karhutla di 33 provinsi seluas 1.649.258 hektare (SiPongi, KLHK). Luas kebakaran tersebut mengalami peningkatan signifikan dari tahun sebelumnya (2018) dan BNPB menyatakan total kerugian ekonomi akibat karhutla 2019 mencapai Rp 75 Triliun. Kira-kira bagaimana penelaahan dan ulasan terhadap kebakaran 2019 dan menyusun model Area Rawan Terbakar 2020 sebagai masukan untuk para pihak untuk bersama-sama melakukan upaya pengendalian dan pencegahan dini agar bencana karhutla ini tidak terulang kembali? Simak hingga akhir podcast ini.

Carsten Sellschopf ist beim börsennotierten Entwickler INSTONE als COO für Berlin und Hamburg verantwortlich. INSTONE ist seit seiner Gründung als Zusammenschluss der Bauträgersparte der GRK aus Leipzig und dem ehemaligen Hochtiefableger Formart rasant gewachsen. Im Podcast erzählt Carsten Sellschopf, wie das Wachstum zustande kommt. In immer kapitalismuskritischeren Zeiten sprechen wir über anständige oder unanständige Renditen in der Branche und wie viel bei INSTONE erwirtschaftet wird. Wie reagieren die Instone-Kunden, wie entwickelt sich die Nachfrage, wie sieht es an der Finanzierungsfront aus, welchen Einfluss nimmt die neue Situation auf die Produkte von Instone? Carsten Sellschopf erklärt, warum er bestimmte Eingriffe der Politik gar nicht so schlimm findet, und welche dann doch – und warum er sich um die Entwicklung von Wohnungsprojekten am Ende wenig Sorgen macht, warum und wie Berlin interessant bleibt und vieles mehr…

Welcome back to Death by Champagne, the podcast here to keep you up at night!  Hey guys we decided to drop in during our break to release what was originally a patron exclusive bonus episode.  Over on our patreon we treated the GRK series a bit like a book club. So with this episode we answer some outstanding questions listeners had along with our personal thoughts and opinions on the books we read to cover this series.  We will be back in just a few short weeks to bring you some regular content, and stay tuned for the end of this episode where we tease our next book! This episode contains foul language, discussion about murder, rape, and necrophilia. We’ll do our best to stay on track, but the bottles are popped!

Vi besvarar lyssnarfrågor i en Q&A! Totalt pandemifritt! Tack för att ni lyssnar, tack till GRK för introt och hjälp oss gärna sprida podden genom att gilla, dela och rösta upp den i den app du lyssnar. Vi hörs!

Vi är tillbaka och tar tempen på brunhögern! Hur mår Clownen Janne och Dr Littorin? Hur ska det gå med Ks kongress? Vi tar även vi på oss läkarhatten och pratar vitt och brett om covid 19, för att ja... vi måste väl. Tack till GRK för musiken! Dela, gilla, sprid!

Kamrater! Nu har vår ADHD (med och utan diagnos) tvingat er att vänta en extra vecka på ett nytt avsnitt! Men kamrater! Nu är väntan över! Nu ska vi prata om män på nätet på starka åsikter som ingen bett om, om piller i olika färger och om Sabbaton. Tack till GRK för musiken! Mycket nöje! PS. förlåt för det skeva ljudet, skyller på ADHDn där med för att vi inte soundcheckade tillräckligt

Knowing the Bible for Yourself (Pt. 2) It will never do to be hearers of the word only and not doers of it; James makes this very clear (Jms 1:22).  Yet at the same time, to be a doer of the word without first hearing what is being asked is to walk in ignorance.  How many, armed with good intentions and loaded with zeal have gone out of the starting blocks with pace, only to be later disqualified because they were in breach of the rules.  You cannot compete in a race without obeying the rules and you cannot obey the rules unless you first know what those rules are.  Thus, it is incumbent upon us as students of the Word of God, to rightly divide (Grk. to cut straight) the word of truth that we might not be ashamed (2 Tim. 2:15).     If the Bible was a single book, composed by a single contemporary author, that would be one thing.  If we had any questions or doubts about the meaning of what is written, we could simply ask the author.  What happens when you have a book written by upwards of forty different authors, across a number of continents with the earliest of these writing some 3500 years ago?  In this second teaching part, we explore the role of dictionaries and commentaries in serving to better aid our study of the Bible, especially when bridging the gulf of history and culture. Download teaching notes (pdf) http://traffic.libsyn.com/bethesdashalom/2a_Basic_Tools_for_Bible_Interpretation_Pt1.pdf

Welcome back to Death by Champagne, the podcast here to keep you up at night! This week we continue our dive into Gary Ridgway, the Green River Killer. This episode solely covers GRK victims #2-#15, we pick up right where we left off with victim #2, Debra Lynn Bonner. We cover a lot of ground this week and touch on a few of Rigway’s dump sites, including a major site that will be further discussed in next week’s episode; the Star Lake Site. We end the episode in October of 1983 when Kelly Ware is discovered near the SeaTac Airport.   This episode contains foul language, graphic discussions about rape, murder, body sites, and decomposition. We also dip our toe into politics at the end. We’ll do our best to stay on track, but the bottles are popped!   Sponsor Podcorn Sources Brenda Lackey, Carlie Jones, Julie Johnson - Assessment from Radford University Psychology Department Ann Rule, Green River Running Red Eric W Hickey, Serial Murderers and Their Victims Sheriff David Reichert, Chasing the Devil Prosecutor’s Summary of Evidence Blaine Hardin, Washington Post, November 16th, 2003 Sean Robinson, The News Tribune, December 16th, 2001 Katherine Ramsland, PhD, Psychology Today, Triad of Evil Green River Killer Case: HistoryLink.org David Quigg, The News Tribune, “A Different View of the Ridgway Family”, Dec 20, 2001 Murderpedia Green River Victim’s Family Finds Peace in Forgiveness: Seattle pi Article UPI Archives, “Suspect Says He Isn’t The Green River Killer” Nadia Young and Rachel Baye, CNN Special Investigations, “Woman describes close call with Green River Killer” Green River Serial Killer: Biography of an Unsuspecting Wife by Pennie Morehead Carlton Smith, Seattle Weekly, Oct 9, 2006

Welcome back to Death by Champagne, the podcast here to keep you up at night! We are starting season three with a major episode, something we’ve wanted to cover for a while. This week starts our multi-part series on Gary Ridgway, better known as the Green River Killer. In this episode we cover Ridgway’s past, starting at his childhood, diving into how he was raised, and how that shaped the adolescent and adult he would later become. We end the episode in 1982 which is when our first verified GRK victim goes missing. To give you a taste of what is yet to come we dive into the very first murder attributed to Gary Ridgway.   This episode contains foul language, graphic discussions about rape, murder, body sites, child and animal abuse. We’ll do our best to stay on track, but the bottles are popped!   SourcesBrenda Lackey, Carlie Jones, Julie Johnson - Assessment from Radford University Psychology Department Ann Rule, Green River Running Red Eric W Hickey, Serial Murderers and Their Victims Sheriff David Reichert, Chasing the Devil Prosecutor’s Summary of Evidence Blaine Hardin, Washington Post, November 16th, 2003 Sean Robinson, The News Tribune, December 16th, 2001 Katherine Ramsland, PhD, Psychology Today, Triad of Evil Green River Killer Case: HistoryLink.org David Quigg, The News Tribune, “A Different View of the Ridgway Family”, Dec 20, 2001 Green River Victim’s Family Finds Peace in Forgiveness: Seattle pi Article

I det här avsnittet pratar vi om raskrig, Peter Mangs och Anders Bering Breivik, men Eduardo från detendaalternativet.se. Vi skrattar även åt 00-tals nazister i Mälardalen och deras storstilade planer och småaktiga taktik. Tack till GRK för musiken!

Vi sammanfattar 2019 i en klassisk rödingslista, via Nordisk Styrka och Jan-Emanuel till Linda Pira och Workish. Tack till alla som lyssnat, delat och hört av sig under vårt första år. Tack till GRK för introt. Vi har ett specialavsnitt till, sen tar vi en kort paus inför säsong tre. Man kan som vanligt maila oss på kominternpodd@gmail.com och alla avsnittt hittas på soundcloud, acast, itunes eller genom att söka i din poddspelare. Vi hörs! Gött nytt!

QUOTE"What Jesus is claiming is that the ultimate jubilee that the prophets pointed to has begun. Here it is. I’m doing it. It’s a massive claim."KEY TAKEAWAYSThe Sabbath was a big deal to Jesus. He and the Jewish religious leaders often disagreed over what observing the Sabbath should actually mean.Jesus announced his public ministry at a synagogue on the Sabbath by reading from Isaiah 61, which is a prophecy about a future time of jubilee.Jesus claimed that he was fulfilling all that the ritual and symbolism in the Sabbath pointed to. Jesus claimed to usher in a new age of peace and rest.SHOW NOTESIn part 1 (0-29:15), Tim and Jon review the conversation so far.Tim shares a quote from Samuele Bacchiocchi and his scholarly work, “Sabbatical Typologies of Messianic Redemption.” His essay examines traits of Genesis 1-2 that are carried forward in Jewish texts of the Second Temple period. One of the things that characterized the giving of the Sabbath laws was man’s relationship to and peace with the animals. Consider this excerpt from the Babylonian Talmud.“A. A man should not go out with (1) a sword, (2) bow, (3) shield, (4) club, or (5) spear.“B. And if he went out, he is liable to a sin-offering.“C. R. Eliezer says, ‘They are ornaments for him.’“D. And sages say, ‘They are nothing but ugly,“E. ‘since it is said, “And they shall beat their swords into plowshares and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more” (Isa. 2:4).’” (Babylonian Talmud, Shabbat 12a: Jacob Neusner, The Babylonian Talmud: A Translation and Commentary, vol. 2 [Peabody, MA: Hendrickson Publishers, 2011], 269.)Tim also shares Bacchiocchi’s findings on the connection between the themes of food, the Sabbath, and material abundance.Tim shares from 2 Baruch 29:4-6, “the Messiah shall begin to be revealed ... the earth also shall yield its fruit ten thousandfold and on each vine there shall be a thousand branches, and each branch shall produce a thousand clusters, and each cluster produce a thousand grapes and each grape produce a cor of wine.”Abundance through unending food, Tim says, was one of the signs viewed by the prophets as an indication that the Messiah had come.Tim also shares from Bacchiocchi’s findings on the theme of what he calls “Joy and Light.” Bacchiocchi cites Rabbi Levi said in the name of Rabbi Zimra.“‘For the Sabbath day,’ that is, for the day which darkness did not attend. You find that it is written of other days, ‘And there was evening and there was morning, one day.’ But the words, ‘There was evening’ are not written of the Sabbath. And so, the Sabbath light continued thirty-six hours.”(The Midrash on Psalms, translated by William G. Braude [New Haven, 1959], p. 112. Quoted in Samuele Bacchiocchi, “Sabbatical Typologies of Messianic Redemption,” p. 159.)In part 2 (29:15-34:00) Tim and Jon dive into Luke 4.Luke 4:14-21“Jesus returned to Galilee in the power of the Spirit, and news about him spread through the whole countryside. He was teaching in their synagogues, and everyone praised him. He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom. He stood up to read, and the scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written:“The Spirit of the Lord is on me,because he has anointed meto proclaim good news to the poor.He has sent me to proclaim freedom for the prisonersand recovery of sight for the blind,to set the oppressed free,to proclaim the year of the Lord’s favor.“Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him. He began by saying to them, ‘Today this Scripture is fulfilled in your hearing.’”In part 3 (34:00-50:45), Tim examines the word “release” or “freedom” in the Isaiah passage (Grk. aphesis, “release,” or Heb. deror, “Jubilee liberation.” See Isaiah 61:1 and Leviticus 25:10). This is the common word for “forgiveness” in Luke (Luke 1:77 and 3:3), but the word’s meaning is broader in this instance. It’s denoting release from burden or bondage. The word in Isaiah 61 is rooted in the Year of Jubilee (Leviticus 25), and it is about release from the social consequences of society’s collective sin—a freedom from debt, slavery, poverty, and oppression.Tim notes that forgiveness and release are the same word in the New Testament. The guys talk about how Jesus would have viewed “releasing” people from slavery to sin.In part 4 (50:45-58:30), Tim and Jon talk about the controversy Jesus created around the Sabbath. They note that the conflict was not about whether the Sabbath should be observed but instead about what that observance of the Sabbath entailed in practical terms.Take for instance this story from Matthew 12.Matthew 12:9-13 “Departing from there, he went into their synagogue. And a man was there whose hand was withered. And they questioned Jesus, asking, ‘Is it lawful to heal on the Sabbath?’—so that they might accuse him. And he said to them, ‘What man is there among you who has a sheep, and if it falls into a pit on the Sabbath, will he not take hold of it and lift it out? How much more valuable then is a man than a sheep! So then, it is lawful to do good on the Sabbath.’ Then he said to the man, ‘Stretch out your hand!’ He stretched it out, and it was restored to normal, like the other.”Tim cites scholar R.T. France on this passage:“Fundamental to the rabbinic discussion was the agreed list (m.Šabb. 7:2) of 39 categories of activity which were to be classified as ‘work’ for this purpose, some of which are very specific (‘writing two letters, erasing in order to write two letters’) others so broad as to need considerable further specification (‘building, pulling down’), while the last (‘taking anything from one “domain” [normally a private courtyard] to another’) is so open-ended as to cover a vast range of daily activities. The 39 categories of work do not explicitly include traveling, but this too was regarded as ‘work,’ a ‘Sabbath-day’s journey’ being limited to 2,000 cubits, a little over half a mile. These two rules together made Sabbath life potentially so inconvenient that the Pharisees developed an elaborate system of ‘boundary-extensions’ (ʿerubin) to allow more freedom of movement without violating the basic rules. The ʿerub system illustrates an essential element of all this scribal development of Sabbath law: its aim was not simply to make life difficult (though it must often have seemed like that), but to work out a way in which people could cope with the practicalities of life within the limits of their very rigorous understanding of ‘work.’ The elaboration of details is intended to leave nothing to chance, so that no one can inadvertently come anywhere near violating the law itself. Some rabbis spoke about this as ‘putting up a fence around the law.’”(R. T. France, The Gospel of Matthew, The New International Commentary on the New Testament [Grand Rapids, MI: Wm. B. Eerdmans Publication Co., 2007], 455–456.)In part 5 (58:30-65:30), Tim and Jon discuss how Jesus didn’t really dispute the validity of Sabbath practice. Instead, he insisted that he was fulfilling all the symbolism that the Sabbath pointed to.Tim notes that one way to characterize the life of Jesus is as one big jubilee announcement tour. Jesus went around and released people from sickness and death.In part 6 (65:30-end), Tim and Jon note that Western Protestant tradition tends to separate a social gospel from a proclaimed verbal gospel. This is a false dichotomy that didn’t exist in Jesus’ mind. To proclaim a full gospel of release meant release from cosmic sin and death as well as working to release from physical bondages as well.Thank you to all our supporters!Have a question? Send it to us at info@jointhebibleproject.com.Want to join The Bible Project? Go to www.thebibleproject.com/vision Show Resources:Samuele Bacchiocchi, “Sabbatical Typologies of Messianic Redemption.”R. T. France, The Gospel of Matthew, The New International Commentary on the New Testament Show Music:Defender Instrumental by TentsMy Room Becomes The Sea by Sleepy FishThe Cave Resides Deep in the Forest by Artificial Music Show Produced by:Dan Gummel Powered and distributed by SimpleCast.

Looking For Artists is a series dedicated to the artists among us. Based in NYC, Rock Rising Productions is interested in artists like you! If you know an artist that is doing interesting things, drop us a DM on instagram and share their profile with us! Let's get connected. mmmichaeljohnson on YouTube: https://www.youtube.com/channel/UCvdF4jlIjTRR0nw4j8HTIIg

Ny sesong! Nytt intro! Samma medlemmar fast med förhoppningsvis bättre ljud! Vi ska prata om Klas nya naziklubb och om sossefieringsrapporten. Hälften lättsamt hacka på nazister, hälften content åt twitters aldrig sinande raseriutbrott. Tack till GRK för ny musik, ni är bäst!

Este sábado RADIO PACHECO presenta a KAELETRON MARTÍNEZ en sesiones en vivo en la línea verde con Hugo Apache, + Beto controles y el Exxx de GRK

Este sábado tenemos la repeticion de la presentacion del GRK Team #RADIOPACHECO para la Linea Verde... del Hip Hop

Auch wenn an der ein oder anderen Stelle gern noch von der theoretischen Möglichkeit des Oberliga-Klassenerhalts schwadroniert wird, muss in der Zwischenzeit jedem klar sein, dass für lange Zeit der Oberliga-Fußball um die Stadt Gera einen Bogen macht. Der Spielplan wollte es so, dass mit Jena II, Plauen und Chemie sich zum Abschluss drei besondere Gegner auf den Weg nach Gera machen. Bleibt zu hoffen, dass es dem Verein gelingt, Fußball-Gera noch einmal zu mobilisieren. Doch zunächst startet die Abschiedstour mit einem Freitagabendspiel in Nordhausen. Erinnerungen So, 27.03.2011 FSV Wacker Nordhausen vs. BSG Wismut Gera 3 : 4        FSV Wacker 90 Nordhausen: Greschke Wiegleb (46. Marcus Vopel), Töpfer, N. Steinberg (GK), Taute (39. RK), Hoffmann, Pohl (46. Boukantar), Pistorius (MK), Beck, Rose, Klaus BSG Wismut Gera: Reiter Kwiatkowski (MK), Vitzthum, Neuber (GK), Steinbach, Lippold, Peters (83. GRK), Helbig, Scherp, Heuschkel, Wezel (GK)

Auch wenn an der ein oder anderen Stelle gern noch von der theoretischen Möglichkeit des Oberliga-Klassenerhalts schwadroniert wird, muss in der Zwischenzeit jedem klar sein, dass für lange Zeit der Oberliga-Fußball um die Stadt Gera einen Bogen macht. Der Spielplan wollte es so, dass mit Jena II, Plauen und Chemie sich zum Abschluss drei besondere Gegner auf den Weg nach Gera machen. Bleibt zu hoffen, dass es dem Verein gelingt, Fußball-Gera noch einmal zu mobilisieren. Doch zunächst startet die Abschiedstour mit einem Freitagabendspiel in Nordhausen. Erinnerungen So, 27.03.2011 FSV Wacker Nordhausen vs. BSG Wismut Gera 3 : 4        FSV Wacker 90 Nordhausen: Greschke Wiegleb (46. Marcus Vopel), Töpfer, N. Steinberg (GK), Taute (39. RK), Hoffmann, Pohl (46. Boukantar), Pistorius (MK), Beck, Rose, Klaus BSG Wismut Gera: Reiter Kwiatkowski (MK), Vitzthum, Neuber (GK), Steinbach, Lippold, Peters (83. GRK), Helbig, Scherp, Heuschkel, Wezel (GK) http://www.wismutgera.de/spielbericht.php?paarung=1278754932&call_script=spielplan&oliga=1309358345&mannschaft=1277847320 Oberliga 2018/2019 Erfolg gegen Ludwigsfelde OTZ / Jens Lohse / 08.04.19: Nach vier Siegen in Folge gingen die Brandenburger im Stadion am Steg mit 0:4 unter. Nur noch 120 Zuschauer wollten die Begegnung der Orange-Schwarzen verfolgen, was einen Minusrekord der letzten vier Jahre bedeutete. Die, die nicht gekommen waren, verpassten den höchsten Wismut-Erfolg des Spieljahres. https://gera.otz.de/web/lokal/sport/detail/-/specific/Fussball-BSG-Wismut-Gera-meldet-sich-zurueck-1057815879 Erfolg in Zorbau OTZ / Jens Lohse / 15.04.19: Die Aufgabe beim Schlusslicht Blau-Weiß Zorbau hatten sich die Wismut-Kicker schwerer vorgestellt. Nachdem die Geraer im Hinspiel nicht über ein 1:1 hinausgekommen waren, setzte sich die Müller -Elf diesmal klar mit 4:1 durch und landete somit den höchsten Auswärtssieg der Saison. https://gera.otz.de/web/lokal/sport/detail/-/specific/Zwanzig-starke-Minuten-reichen-Wismut-in-Zorbau-704039069 Thüringenliga 2019/2020 Innerhalb einer Meldefrist bis zum 31.03. mussten Vereine entsprechend § 10 Ziffer 5 der Spielordnung des Thüringer Fußball-Verbandes (TFV) schriftlich mitteilen, wenn sie ihr Aufstiegsrecht nicht wahrnehmen wollen. Wörtlich heißt es weiter: Das Aufstiegsrecht geht, analog Ziffer 4 (3) automatisch auf nächstfolgende Mannschaften der betreffenden Staffel über, sofern diese Mannschaften höchstens drei Tabellenplätze hinter dem frei gewordenen Aufstiegsplatz liegen. Aufsteiger in die Oberliga: FSV Martinroda Es hat nur der FSV Martinroda erklärt, im Falle der Meisterschaft in die Oberliga aufsteigen zu wollen und dort die Zulassung beantragt. Weitere Vereine, wie z.B. der Tabellenzweite SpVgg Geratal, haben beim NOFV keine Zulassungsunterlagen, welche für einen möglichen Aufstieg zwingend notwendig wären, eingereicht. Allerdings hat Dirk Keller, sportlicher Leiter beim FSV Martinroda, in mehreren Interviews deutlich gemacht, dass der FSV nur im Falle des Meistertitels aufsteigen wird. Absteiger aus der Oberliga: BSG Wismut Gera Die BSG Wismut Gera teilt zudem mit, dass der Verein erwägt, sich zum Saisonende aus der NOFV-Oberliga Süd zurückzuziehen und in der nächsten Saison in der Thüringenliga zu spielen. Eine endgültige Entscheidung fällt laut Pressemitteilung des TFV bis Mitte Mai. Drei Absteiger aus der Thüringenliga Sollte Martinroda aufsteigen und sich die BSG aus der Oberliga zurückziehen, dann könnte es auf drei Absteiger aus der Thüringenliga hinauslaufen. Aber wenn der FSV Martinroda kein Meister wird und damit auf den Aufstieg verzichtet wird, erhöht sich die Zahl der Absteiger auf vier Mannschaften. Würde dann neben der BSG auch noch der FC Einheit Rudolstadt aus der Oberliga absteigen, wären sogar fünf Absteiger möglich. Die derzeitigen Absteiger wären FSV Preußen Bad Langensalza (21 Pkt), SG Glücksbrunn Schweina (13 Pkt) und VfL Meiningen (9 Pkt). In der Gefahrenzone befinden sich weiterhin SV 1879 Ehrenhain (25) und SG FC Th. Weida / Wünschendorf (22). Aufsteiger in die Thüringenliga 11teamsports Landesklasse, Staffel 1:Die SG TSV Gera- Westvororte (44 Pkt) will nur in die Thüringenliga aufsteigen, wenn sie den 1. Platz erreicht. Den 2. Platz belegt derzeit der VfR Bad Lobenstein (41 Pkt). 11teamsports Landesklasse, Staffel 2: Der SV BW Bad Frankenhausen nimmt sein Aufstiegsrecht nur wahr, wenn man am Ende auf Platz 1 steht (52 Pkt). Den 2. Platz belegt derzeit der FC Erfurt-Nord (48 Pkt). 11teamsports Landesklasse, Staffel 3:Die SG 1.FC Sonneberg 04 (51 Pkt) will nur aufsteigen, wenn sie den 1. Platz erreicht. Die zweitplatzierte SG Herpfer SV 07 (45 Pkt) erklärte ihren Verzicht auf einen möglichen Aufstieg in die Thüringenliga. Schwachsinn der Woche Polizei Vermeintlicher Tritt endet mit Freispruch Martin Kind Der ehemalige Vorsitzende des Hannover 96 e.V. sagte einen Auftritt im Aktuellen Sportstudio ab. In einer Stellungnahme erklärten die Verantwortlichen des ZDF, dass Kind bestimmte Themenbereich, wie z.B. die Machtkonstellation im Verein, aussparen wollte. Dies wäre für die Redaktion nicht akzeptabel gewesen. Warum Martin Kind entgegen unserer Ankündigung nicht als Gast im aktuellen sportstudio sein wird. #sportstudio pic.twitter.com/LpeChStwTl AktuellesSportstudio (@ZDFsportstudio) April 19, 2019 Respektding Ajax Amsterdam Da die finanzielle Schere im Fußball immer weiter auseinandergeht, werden Außenseiter-Siege seltener, aber dafür umso besonderer #JUVAJA #Ajax Tobias Escher (@TobiasEscher) April 16, 2019 Eintracht Frankfurt Die @Eintracht schießt Lissabon aus der @EuropaLeague! Alle Tore aus der hr-Radio-Reportage: #SGEBenfica #12gegen11 #SGEuropa pic.twitter.com/QXDkaPt2Ll hessenschau (@hessenschau) April 19, 2019 Du möchtest deinen Podcast auch kostenlos hosten und damit Geld verdienen? Dann schaue auf www.kostenlos-hosten.de und informiere dich. Dort erhältst du alle Informationen zu unseren kostenlosen Podcast-Hosting-Angeboten.

Este sábado 13 de Abril en las instalaciones de #elclubcannabico en #RADIOPACHECO Nos Acompaña El GRK Team......La LINEA VERDE DEL HIP HOP............4PM...

In part one (0:00-19:00), the guys introduce Jesus and the Gospels into the conversation. Tim remarks that there is a whole field of scholarship dedicated to studying how Christ is portrayed as a new Adam or a new Son of Man. Tim focuses on Jesus in the Gospel of Mark. Mark 1:12-13: “Immediately the Spirit cast out into the wilderness. And He was in the wilderness forty days being tested by the Satan; and He was with the wild beasts, and the angels were ministering to Him.” Tim notes that the phrase “cast out” (Grk. εκβαλλω) is first used in the Old Testament account of Adam and Eve’s explusion from the garden of Eden (Gen 3:24). He also says that both of these stories are meant to be analagous to each other. Jesus is in the wilderness (garden) with the wild animals (Adam and Eve) in the presence of the angels (cherubim and cosmic mountain). Tim cites a quote by biblical scholar Brandon Crowe: “Whereas Adam failed the temptation in the garden and was cast out, Jesus is led by the Spirit into the wilderness, a setting associated with Israel’s testing and failure. Unlike Adam, Jesus does not fail the test, and in both stories of Adam and Jesus “expulsion” the same Greek word ekballo is employed. In the wilderness, Jesus is with the wild animals, but remains unharmed [T.M. like Daniel], which is supposed to strike the reader as unusual. Jesus’ peaceful coexistence with the wild animals signifies his authority over them, and recalls Adam’s original dominion over the animals in the garden. Like Adam, Jesus has been granted the worldwide dominion, becoming the instrument of God’s dominion over the world.” -- Brandon Crowe, The Last Adam: A Theology of the Obedient Life of Jesus in the Gospels, 24 Tim points out that the temptation of Jesus in Mark, specifically the details of the angels serving him and him being with the wild beasts, is meant to show that Jesus is the new Adam, the perfect Adam who can coexist peacefully with animals in the wild. Further, Tim points out that Jesus is portrayed as having authority over the other spiritual beings (angels) to show that Jesus is the ideal Son of Man figure. In part two (19:00-18:30), Tim and Jon take a side tour and discuss how in Hebrew there are places where the Hebrew word adam can refer to either a specific character, Adam, or to humanity as a whole. The guys also discuss the nuances between the terms Son of Man and Son of God. Tim notes that Psalm 2 is a key passage for understanding how both of these terms link together. To be called the image of God as humanity means to be the creatures where heaven and earth are bound together. Psalm 2: “Why do the nations conspire and the peoples plot in vain? The kings of the earth rise up and the rulers band together against the Lord and against his anointed, saying, ‘Let us break their chains and throw off their shackles.’ The One enthroned in heaven laughs, the Lord scoffs at them. He rebukes them in his anger and terrifies them in his wrath, saying, ‘I have installed my king on Zion, my holy mountain.’ I will proclaim the Lord’s decree: He said to me, ‘You are my son; today I have become your father. Ask me, and I will make the nations your inheritance, the ends of the earth your possession.’” In part three (18:30-end), Jon asks why heaven and earth are supposed to be ideally imaged in humanity. Tim replies that humanity is meant to be related to the elohim. We are not elohim, but we are to share in a similar status of having a divine ability to rule. Tim and Jon then dive into the temptation of Jesus portrayed in Matthew 4:8-11: “Again, the devil took Him to a very high mountain and showed Him all the kingdoms of the world and their glory; and he said to Him, “All these things I will give You, if You fall down and worship me.” Then Jesus said to him, “Go, Satan! For it is written, ‘You shall worship the Lord your God, and serve Him only.’ ” Then the devil left Him; and behold, angels came and began to minister to Him.” Tim notes that there is only one other time in the New Testament where Jesus utters the phrase, “Get behind me Satan” or “Go, Satan” (in the NIV). It’s in Matthew 16:23: “Jesus turned and said to Peter, "Get behind me, Satan! You are a stumbling block to me; you do not have in mind the concerns of God, but merely human concerns." Tim notes that Jesus obviously sees that a satanic mindset is one where the mindset is human-focused and set on how a beast would rule the world, one of power and strength not of sacrifice. Tim points out that after these temptations, you are supposed to see Jesus as a new Adam. He peacefully coexists with animals. He’s a new Daniel; he doesn’t bow down to the rulers. He’s a new David because he rules righteously. Jesus is the full package. Thank you to all of our supporters! Have a question? Send it to info@jointhebibleproject.com Show Produced by: Dan Gummel, Jon Collins, Tim Mackie Show Music: Defender Instrumental, Tents Yesterday on Repeat, Vexento Morning, LIQWYD Show Resources: Exodus 4:22 Matthew 4:8-11 Psalm 2 Brandon Crowe, The Last Adam: A Theology of the Obedient Life of Jesus in the Gospels Joel Marcus, “The Son of Man as the Son of Adam” Our video on the Son of Man: https://bit.ly/2URk3BH

Welcome to the final episode in our series on God! Today Tim and Jon discuss the Christian doctrine of the Trinity. In part one (0:00-31:00), Tim and Jon briefly discuss how identity is always contingent upon things revealed by that individual. At any point in time, we are never aware of a full identity of something or someone because our knowledge of that thing is always partial. Tim says that God’s identity as a community of love represented in the Trinity is mirrored when humans choose to live in a community of love as well. Tim cites Michael Reeves and asks what God was doing before Creation? Tim says the Apostles offer an answer to this question with John 17:24 and Jesus claiming “you loved me before the creation of the world.” So the eternal state of God is as Father loving the Son through the Spirit. What does it mean that God is a “loving father?” Well, Yahweh is occasionally described as Father in the OT (Exod 4:22; Hosea 11:1; Isaiah 63:16), and Jesus used "my father" as his fundamental title for God. In part two (31:00-42:15), the guys continue to break down the doctrine of the Trinity. Tim expands on the identity of God as a father and shares a quote from Reeves addressing why Jesus used the word father to describe his relationship. “Jesus called God ‘Father’ because he is a father. It’s a name rich with meaning. A father is someone who gives life, who ‘begets’ children… If, before all things, God was eternally a father, that means “God” is an inherently outgoing, others-centered, life-giving God. The Christian God did not give life for the first time when he decided to create the universe. We’re asked to consider that from eternity God in his essence is life-giving… This is why in 1 John 4, he says “God is love,” because in the next sentence he says “This is how God revealed his love among us: he sent his One and Only Son, that we might live through him.” The God who is love is the Father who sends the Son. To be Father means to love, to give out life, to the Son and through him to others.” – Michael Reeves, Delighting in the Trinity, 24. Jon says that things get very metaphorical very quickly because God’s relationship with Jesus is not a one-created-the-other relationship. Instead, their relationship is a symbiotic one. They give and receive love as a father and son should give and receive love. Tim goes further and points out that biblical writers say that God is not only father but also love. The guys both agree that when discussing this, you quickly find yourself at the limits of language. There is an inability to articulate the identity of God, and that is the point. Tim also shares Gregory of Nyssa's commentary on Hebrews 1:3: “The Son is the radiance of God’s glory and the exact representation of God’s being. As the light from the lamp is of the same nature as the flame which shed the brightness and is united with it [where does the light “begin”?], so the Son is of the Father and the Father is never without the Son; for it is impossible that glory should be without radiance, as it is impossible that the lamp should be without brightness.” – “On the Faith,” in Nicene and Post-Nicene Fathers, Vol. 2.5, p.338 In part three (42:15-end), Tim shares the Baptism of Jesus as seen when looking for the Trinity. The Father loves the Son through/by the Spirit. Tim cites Reeves again: “The way the Father, Son, and Spirit, related at Jesus’ baptism was not a one-time only event. The whole scene is full of echoes of Genesis 1. There at creation, the Spirit also hovered, dovelike, over the waters. And just as the Spirit, after Jesus’ baptism, would send him out into the lifeless wilderness, so in Genesis 1 the Spirit appears as the power by which God’s word goes out into the lifeless void… In both the work of creation (Genesis 1) and in the work of new creation (the Gospel stories), God’s word goes out by his Spirit. It’s all revealing what God is truly like. The Spirit is the One through whom the Father loves, blesses, and empowers his Son. The Son goes out from the Father by the Spirit.” – Michael Reeves, Delighting in the Trinity, 30. Tim then shares 2 Corinthians 13:14: “The grace of the Lord Jesus Christ, and the love of God, and the fellowship [Grk. koinonia] of the Holy Spirit, be with you all.” Jon says that the word “God” becomes a stand-in for Father. Tim says that’s correct and can be confusing at times, but it should be examined contextually to see what it’s referring to. Tim then shares Galatians 4:4: “Because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, “Abba! Father!” Tim closes the episode by sharing a final quote from Reeves: “This ‘God’ simply doesn’t fit the mold of any other. The Trinity is not some inessential add-on to God, some optional software that can be plugged into him. At bottom, in essence, this God is not first of all Creator or Ruler or even “Deity” in some abstract sense. He is Father, loving his Son in the fellowship of the Spirit. A God who is in himself a community of love, who before all things could never be anything but love. And if you trust and come to know such a being, it changes absolutely everything.” – Michael Reeves, Delighting in the Trinity, pp. 36-38. Show Resources: Our video on God: https://bit.ly/2Pr6qpJ Michael Reeves, Delighting in the Trinity Gregory of Nyssa “On the Faith,” in Nicene and Post-Nicene Fathers, Vol. 2.5, p.338 James Kugel, "The Great Shift: Encountering God in Biblical Times." Show Music: Defender Instrumental, Tents Tae the Producer, Eden Tae the Producer, Faith Show Produced By: Dan Gummel, Jon Collins

Street Underground Radio es un programa dedicado especialmente a la cultura urbana, música Reggae, Dancehall, Raggamuffin, Hip-hop, Dub y otros estilos y subgéneros relacionados a nivel nacional e internacional, el programa es emitido cada domingo de 17:00 a 19:00 (hora española), entrevistas, crónicas de eventos, sorteos, cobertura de eventos... Desde los estudios de Radio Espai Jove en Vilareal, (Castellón) Sintoniza www.radioespaijove.esy.es. Pueden enviar material a este mail o para más info: streetundergroundradio@gmail.com Presentador (Locutor), Técnico de sonido, Dj y Director: Sergio Vicent, a.k.a LittleSkinnyBwoy / DJ Skinny. Programa número 124, con las novedades más recientes en salir en las últimas semanas más en primicia directamente desde Cataluña los productores Good Over Evil, el próximo 20 de noviembre lanzan un One riddim llamado Oneness Riddim, en el que aparecen artistas como Robel The Earthiopian, Sistah Livity y Pato Ranking; tres cortes de puro roots, reggae más la versión Dub del tema Confio (Pato Ranking). Próximamente en todas las plataformas actuales!! INTRO AL PROGRAMA: DOBLEDY, EXCLUSIVO PARA STREET UNDERGROUND RADIO INSTRUMENTAL DE PRESENTACION: RIDDIM BY, LYRIKAN (XCLUSIVE) 1- AJIERRO 112 FT. GREAT KINGS, DESDE CHIQUILLO (PROD. DEEJAYON) 2- GRK, CREEP 3- NIKONE, SIN PRISA (PROD. PABLO CEBRIAN) 4- ANIER, NAUFRAGOS (PROD. DUALY) 5- DAMACO, QUE PASO 6- BIG FISH FT. MARCOS GSC & NINCH, TODOS TIENEN UN PLAN (PROD. POLO) 7- BIG FISH FT. GANJAH SMOKA CLAN & PAYOH SOUL REBEL, DEMASIADO FUEGO (PROD. ARISTAN MUSIC) 8- KENNA I, FARAONA (PROD. DUSTYPROD) 9- KENNA I, BUM BUM (PROD. OGE BEATS) 10- SR. WILSON, DIME (PROD. GENIS TRANI) 11- SISTAH LIVITY, ONENESS (PROD. GOOD OVER EVIL, ONENESS RIDIM) 12- ROBELTHE EARTHIOPIAN, TAKE IT LIFT (PROD. GOOD OVER EVIL, ONENESS RIDDIM) 13- PATO RANKING, CONFIO (PROD. GOOD OVER EVIL, ONENESS RIDDIM) 14- PATO RANKING, CONFIO DUB (PROD. GOOD OVER EVIL, ONENESS RIDDIM) 15- PLUSSTEPPER FT. ANTZONI RUBIO, SOULJAH (DUBCOLLAB) 16- PLUSSTEPPER FT. MC N.E.D, AU REGGAE MASSIVE (DUBCOLLAB) 17- PABLO RASTER FT. YUGO TAGUCHI, LOVE AND UNITY (DUB ADDICTED) 18- PABLO RASTER FT. YUGO TAGUCHI, STEP BY STEP (DUB ADDICTED) 19- PABLO RASTER FT. DAN I LOCKS, MUST FLIP (DUB ADDICTED) 20- MINIMAN FT. MURRY, FROM CREATION (FROM CREATION) 21- MINIMAN, DUB CREATION (FROM CREATION) 22- SUMAC DUB FT. THE MAUCAL´S, DUB SAVE THE KING (OLD MAN WILLOW) 23- SUMAC DUB, CHESHIRE´S SMILE (OLD MAN WILLOW) 24- MARINA P & THE RADIATORS, SIT ME DOWN 25- MARINA P & THE RADIATORS, LOW PROFILE 26- TOLEDO & PURE VIBZ BAND, SOÑABA 27- HI GRADE HI-FI FT. RICHIE CULTRE, DREADA 28- T.O.K, ONE WAY 29- CECILE, REPRESENTING 30- VYBZ KARTEL, PRETTY POSION (PRETTY POSION) Pueden seguirnos en nuestras redes sociales. Facebook: Street Underground Radio / Radio Espai Jove Twitter: @streetundergREJ / @radioespaijove Instagram: @streetundergroundradio / @radioespaijove YouTube: Street Underground Radio Colaboradores oficiales: Cultiu el Dr.Poten www.drpoten.es @drpotenseedsbank Funkmamma Facebook: Funkmamma Cultura Urbana Twitter: @funkmamma Instagram: @funkmamma YouTube: FunkMammaYouTV info@funkmamma.com Redactor en la página web funkmamma, tu diario urbano sobre proyectos, eventos, videoclips, arte, deporte..., desde mayo del 2015. www.funkmamma.com ONE LOVE!! RESPECT! Pasen buen inicio de semana, good vibes!

Street Underground Radio es un programa dedicado especialmente a la cultura urbana, música Reggae, Dancehall, Raggamuffin, Hip-hop, Dub y otros estilos y subgéneros relacionados a nivel nacional e internacional, el programa es emitido cada domingo de 17:00 a 19:00 (hora española), entrevistas, crónicas de eventos, sorteos, cobertura de eventos... Desde los estudios de Radio Espai Jove en Vilareal, (Castellón) Sintoniza www.radioespaijove.esy.es. Pueden enviar material a este mail o para más info: streetundergroundradio@gmail.com Presentador (Locutor), Técnico de sonido, Dj y Director: Sergio Vicent, a.k.a LittleSkinnyBwoy / DJ Skinny. Programa número 124, con las novedades más recientes en salir en las últimas semanas más en primicia directamente desde Cataluña los productores Good Over Evil, el próximo 20 de noviembre lanzan un One riddim llamado Oneness Riddim, en el que aparecen artistas como Robel The Earthiopian, Sistah Livity y Pato Ranking; tres cortes de puro roots, reggae más la versión Dub del tema Confio (Pato Ranking). Próximamente en todas las plataformas actuales!! INTRO AL PROGRAMA: DOBLEDY, EXCLUSIVO PARA STREET UNDERGROUND RADIO INSTRUMENTAL DE PRESENTACION: RIDDIM BY, LYRIKAN (XCLUSIVE) 1- AJIERRO 112 FT. GREAT KINGS, DESDE CHIQUILLO (PROD. DEEJAYON) 2- GRK, CREEP 3- NIKONE, SIN PRISA (PROD. PABLO CEBRIAN) 4- ANIER, NAUFRAGOS (PROD. DUALY) 5- DAMACO, QUE PASO 6- BIG FISH FT. MARCOS GSC & NINCH, TODOS TIENEN UN PLAN (PROD. POLO) 7- BIG FISH FT. GANJAH SMOKA CLAN & PAYOH SOUL REBEL, DEMASIADO FUEGO (PROD. ARISTAN MUSIC) 8- KENNA I, FARAONA (PROD. DUSTYPROD) 9- KENNA I, BUM BUM (PROD. OGE BEATS) 10- SR. WILSON, DIME (PROD. GENIS TRANI) 11- SISTAH LIVITY, ONENESS (PROD. GOOD OVER EVIL, ONENESS RIDIM) 12- ROBELTHE EARTHIOPIAN, TAKE IT LIFT (PROD. GOOD OVER EVIL, ONENESS RIDDIM) 13- PATO RANKING, CONFIO (PROD. GOOD OVER EVIL, ONENESS RIDDIM) 14- PATO RANKING, CONFIO DUB (PROD. GOOD OVER EVIL, ONENESS RIDDIM) 15- PLUSSTEPPER FT. ANTZONI RUBIO, SOULJAH (DUBCOLLAB) 16- PLUSSTEPPER FT. MC N.E.D, AU REGGAE MASSIVE (DUBCOLLAB) 17- PABLO RASTER FT. YUGO TAGUCHI, LOVE AND UNITY (DUB ADDICTED) 18- PABLO RASTER FT. YUGO TAGUCHI, STEP BY STEP (DUB ADDICTED) 19- PABLO RASTER FT. DAN I LOCKS, MUST FLIP (DUB ADDICTED) 20- MINIMAN FT. MURRY, FROM CREATION (FROM CREATION) 21- MINIMAN, DUB CREATION (FROM CREATION) 22- SUMAC DUB FT. THE MAUCAL´S, DUB SAVE THE KING (OLD MAN WILLOW) 23- SUMAC DUB, CHESHIRE´S SMILE (OLD MAN WILLOW) 24- MARINA P & THE RADIATORS, SIT ME DOWN 25- MARINA P & THE RADIATORS, LOW PROFILE 26- TOLEDO & PURE VIBZ BAND, SOÑABA 27- HI GRADE HI-FI FT. RICHIE CULTRE, DREADA 28- T.O.K, ONE WAY 29- CECILE, REPRESENTING 30- VYBZ KARTEL, PRETTY POSION (PRETTY POSION) Pueden seguirnos en nuestras redes sociales. Facebook: Street Underground Radio / Radio Espai Jove Twitter: @streetundergREJ / @radioespaijove Instagram: @streetundergroundradio / @radioespaijove YouTube: Street Underground Radio Colaboradores oficiales: Cultiu el Dr.Poten www.drpoten.es @drpotenseedsbank Funkmamma Facebook: Funkmamma Cultura Urbana Twitter: @funkmamma Instagram: @funkmamma YouTube: FunkMammaYouTV info@funkmamma.com Redactor en la página web funkmamma, tu diario urbano sobre proyectos, eventos, videoclips, arte, deporte..., desde mayo del 2015. www.funkmamma.com ONE LOVE!! RESPECT! Pasen buen inicio de semana, good vibes!