Podcasts about Malchus

K'chu imachem devarim v'shuvu el Hashem — take words with you, and return to Hashem. Likutey Moharan, Torah Daled (Torah 4) — Seif Vav, learned be'iyun. A review of the first seifim and then a deep walk through the mechanics of how vidui devarim before a talmid chacham elevates the malchus back to its source. What we cover: The review — me'ein Olam Haba — B'shem ahalel davar, b'Elokim ahalel davar: praising Hashem with both the shem rachamim and the shem din. Now we say hatov vehameitiv on the good and dayan emes on the bad; le'asid lavo it will all be hatov vehameitiv — Hashem echad u'shmo echad. Malchus in galus — the malchus de'kedusha is hidden among the nations, who are yonek from it (why they too call Him Elokim). Our avodah is to elevate that malchus back to k'mlo kol ha'aretz Elokim. Devarim = malchus — every davar, every event in olam hazeh, is devarim. K'chu imachem devarim — take the malchus hidden inside the words and bring it back to Hashem through dibbur, the vehicle with which the world was created (Anochi Hashem Elokecha — the aseres hadibros). Echad is ahava — yediya sheleima is the unification of the chasadim and the gevuros; echad is gematria ahava — revealing Hashem's love even inside the midas hadin (es asher ye'ehav Hashem yochiach). Why we need vidui — the bones — aveiros are nechkak, engraved on the atzamos (va'tehi avonosam chakuka al atzmosam). Every aveira re-scrambles the tziruf of the osiyos of Hashem's dibbur — turning lo yihiyeh lecha into yehi lecha — and carves the broken format onto the bones. The mechanics of vidui devarim — kol atzmosai tomarna: dibbur rises from the bones. Talking it out floats up the engraved osiyos; the talmid chacham rebuilds them into their original tziruf, removing the interference between Elokim and Havaya so the malchus can be reconnected to its shoresh. The rayah from Yehuda — Shema Hashem kol Yehuda: Moshe carried Yehuda's vidui, and it is nechshav as if Yehuda was misvadeh before the talmid chacham (Yehuda = malchus). The avodah in practice — vidui to Hashem (ashamnu, bagadnu…) in the presence of the tzaddik; bringing a struggle to a tzaddik for help is itself a form of vidui devarim. Fire against fire — the source of malchus is fire and the Torah is fire; the yetzer hara comes with fire and interferes. Vidui devarim before the talmid chacham (who is ikar Torah) brings the fire of Torah to extinguish the fire of the yetzer hara. Aveiros break the bones; mitzvos reconnect them. Ashreinu. #LikuteyMoharan #RebbeNachman #Breslov #Torah4 #ViduiDevarim #Malchus

Rabbi Shulman frames the final week of ספירת העומר as the culminating עבודה that leads directly into שבועות: the מידה of מלכות. Unlike the earlier weeks' focus on “doing” (active character refinement), מלכות is about “receiving”—aligning oneself with the singular רצון of הקדוש ברוך הוא and recognizing His unified dominion in all events. He connects this to קבלת עול מלכות שמים through שמע ישראל, explaining that Hashem's oneness and kingship are mutually defining, and that this awareness is the core of אמונה. Outline: https://danielggordon.github.io/ateresami/malchus-short-version-20260515-031226-outline-20260515-031255.pdf

Rabbi Shulman explains that the final week of Sefirat HaOmer corresponds to **מלכות**, the divine attribute of “kingship,” rooted in the pasuk recited when the Torah is taken out: “לך ה׳ … לך ה׳ הממלכה והמתנשא לכל ראש.” He develops מלכות as **רצון**—the unifying will that gives direction and cohesion to all reality—and shows why its historical manifestation is the ultimate defeat of **עמלק** and the confrontation with **גוג ומגוג**. Along the way, Rabbi Shulman uses the Ramchal to address the tension between Hashem's absolute will and human free choice, and concludes with how מלכות is lived personally through **אמונה**: receiving, recognizing, and unifying life under Hashem's purpose. Outline: https://danielggordon.github.io/ateresami/malchus-one-will-20260514-031632-outline-20260514-031744.pdf

In this action oriented scene and Parallel Bible student's dream, Jesus is betrayed with a kiss by Judas.  Upon his betrayal, Peter puts up a fight and cuts off Malchus' ear. Jesus heals him, rebukes Peter, and surrenders as the disciples flee.  In this episode, we cover this scene including the three bizarre moments, including a power encounter, a healing with the words "permit this," and a naked man.  Matthew 26:47-56Mark 14:43-52Luke 22:47-53John 18:1-18www.messagetokings.com

Torah Daled. shiur 2.w reb joey After reviewing Nekudah Beis — the secret unity of Havayah and Elokim, and the work of elevating Malchus from its exile among the akum — we move into Os Gimmel, where Rabbeinu Nachman gives a very specific eitzah in avodas Hashem: וידוי דברים לפני תלמיד חכם, verbal confession before a Torah scholar. We explore why Malchus is rooted not in Binah but in Chochmah, and why this hidden circuit between Ani and Ayin is the heart of every Torah in Likutey Moharan. Speech is Malchus. When our letters fall into tzirufim ra'im and life feels stuck, congealed, and concealed, dibbur is the elevator back up — not because the Tzaddik needs to hear our chataim, but because the Talmid Chacham receives our words at the level of the aleph-beis, the raw osios, and rearranges them in chochmah. Along the way we touch on: - Why Elokim and akum emerge from tzimtzum, and how dinim are sweetened only at their source - He'emanti ki adaber — speaking your emunah into being - The Baal Shem Tov's derech of tzirufim chadashim, turning nega into oneg - Why the path through Chochmah comes before Kesser, and why Kesser without Chochmah becomes kares - Vidui Devarim as the antidote to shame — Bushah vs. the swampland of identity-level shame - Rav Pinchas Koritzer on why Ashamnu is said in the plural - Trauma, the body, and the unspeakability that vidui breaks open A shiur about coming back to Hashem through your own most uncomfortable words — and discovering that Malchus was always rooted in Chochmah, that you were never as far as you thought. Recorded with Joey. #Breslov #LikuteyMoharan #RebbeNachman #Chassidus #ViduyDevarim #Torah

Jesus Is in Control Jonathan Parnell Download John 18:1-11,When Jesus had spoken these words, he went out with his disciples across the brook Kidron, where there was a garden, which he and his disciples entered. 2 Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples. 3So Judas, having procured a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. 4 Then Jesus, knowing all that would happen to him, came forward and said to them, “Whom do you seek?” 5 They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.” Judas, who betrayed him, was standing with them. 6 When Jesus said to them, “I am he,” they drew back and fell to the ground. 7 So he asked them again, “Whom do you seek?” And they said, “Jesus of Nazareth.” 8 Jesus answered, “I told you that I am he. So, if you seek me, let these men go.” 9 This was to fulfill the word that he had spoken: “Of those whom you gave me I have lost not one.” 10 Then Simon Peter, having a sword, drew it and struck the high priest's servant and cut off his right ear. (The servant's name was Malchus.) 11 So Jesus said to Peter, “Put your sword into its sheath; shall I not drink the cup that the Father has given me?”Back in John Chapter 10, Jesus said something really important we should keep in mind. He said, Chapter 10, verse 18:No one takes [my life] from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.In other words, Jesus has told us in advance that he's in complete control of his suffering that will come, and in Chapter 18 that suffering is no longer future tense. The suffering that Jesus has talked about begins to unfold rapidly, in real time. Notice here how verse 1 sets the scene for us: Jesus has finished the Farewell Discourse, and his prayer for the disciples in Chapter 17, and now he leaves the Upper Room, and they go outside to a garden.So this is a new setting — and all the Gospel writers report this to us, but John includes some details here that the others don't. And the reason is because John has a direct theological agenda: He wants readers to know that what Jesus said back in Chapter 10, verse 18 is true — the arrest of Jesus is not a haphazard collapse into chaos, but it is the controlled descent into chaos for our sake. John's point is that Jesus is in control — that's his main idea here, and he makes it clear in at least three ways. That's what I wanna show you this morning: three ways Jesus is in control during chaos …1. Jesus knew all that would happen to him. John tells us this directly in verse 4. He says Jesus knew “all that would happen to him” — and the keyword there is the word “all.” This implies that Jesus didn't just know the outcome — he didn't just know where he'd end up — but he knew all the details that would take him there, including the details of Judas's betrayal. That's the focus in this passage.It's fascinating that John gives us more details about Judas than any other Gospel. First, it's just in the mention of Judas … Five different times in this Gospel when John names Judas, he says, “Judas, who would betray him.” He said that way back in Chapter 6, and again in Chapters 12 and 13, and he says it twice in this passage, in verses 2 and 5 — which means John says this about Judas even as the betrayal is taking place (see John 6:71; 12:4; 13:2; 18:2, 5). Why does John do this? Well, I think most basically it's because John wants us to never forget who Judas is, but it's also because he wants us to see Judas through a certain lens: John wants us to see that everything Judas does is fulfillment, not surprise. The case in point is that John gives us these premeditation details of Judas — that's what I'm calling them, “premeditation details.” Look at this in verse 2. After Jesus and his disciples went to the garden in verse 1, verse 2 says:“Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples.”Don't miss how dark and sinister this is … Judas knew where to find Jesus. Judas had left the Upper Room in Chapter 13, and maybe by this point he had come back to the Upper Room and found it empty, or maybe he didn't. Either way, at some point, Judas thought, “I know where he is.”And he knew where Jesus was because of their friendship.He knew Jesus was in the garden because he had been there with him many times before. The garden was a favorite spot for Jesus to pray and teach his disciples, and Judas had prayed with Jesus there. He had been taught by Jesus there. Jesus had brought him there, and now Judas used that against Jesus.I hate Judas. I hate him. I hate him like I hate the devil. Can you believe what he did?More details in verse 3 are important.Judas had procured two groups of men to come with him. One was a band of soldiers (which would have been Roman soldiers), and the other was a group of officials from the chief priests and Pharisees. Now the the English Standard Version translates the first group “band of soldiers” but another word for it is “detachment of soldiers” (that's how the New International Version translates it). And what's interesting is that the Greek word behind “detachment” or “band” was an actual category of soldiers in the Roman army. Historical documents from the First Century tell us about it. A detachment was 200 soldiers. That's what the word means.Now, there's a chance that the full 200 soldiers didn't come along here, but my guess is that more soldiers came with Judas than we typically picture in our minds.Because in addition to this relatively large group of Roman soldiers, there were also Jewish officials. (This group would have been like the temple police who worked for the high priests and Pharisees.)And together, these soldiers and police, had lanterns and torches and weapons. So we gotta picture this correctly: this is not a small group of ragtag cavemen with clubs, but this is a sizable fraction of the Roman army together with Jewish police, and they're well-supplied, and they're led by Judas to this place only Judas knows about. This was calculated evil.John tells us in verse 5:“Judas, who betrayed him, was standing with them.”Do you see how despicable this is? There's deeper meaning here:The Roman soldiers represented the Gentile world; the Jewish officials or police represented Jesus's own people; and Judas represented Satan himself — because John told us in 13:27 that Satan had entered into Judas. So, understand what's going on here: In this group that came to arrest Jesus, it represents all of creation conspiring against him. All of humanity, Jew and Gentile, and the demonic realm — they have plotted together and set themselves against the Lord and his anointed.And Judas, standing with him, would have thought he was so smart. He would have had the smuggest look on his face.And the only thing that does not make this an absolute knockout win for Judas — like the only reason Judas has not just pulled one over on his Rabbi — is that Jesus knew about it the whole time.Every single time Jesus had been in this garden with his disciples … every single time over the last three years he prayed there with them and taught there with them … every time they “took sweet counsel together” as friends — every single time Jesus had ever seen the face of Judas in this garden, he knew that Judas would do this. Every moment in the garden before this moment, he knew this moment would come. Because he knew all that would happen to him. See, Jesus is in control.Here's another way we see Jesus in control during the chaos …2. Jesus was straightforward about his identity. I want you to notice both what Jesus says and the way he says it. First, what he says. When they tell Jesus they're looking for Jesus of Nazareth, Jesus says in verse 5, “I am he” — John tells us again that Jesus said this in verse 6, and Jesus repeats himself in verse 8. So three times in this passage, we read the words: “I am.” And in the Gospel of John, we know this is intentional. When Jesus says this, he is declaring himself to be God. He's revealing his true identity — He was before Abraham! He is one with the Father! He has been sent into the world by the Father!Jesus is, again, claiming the divine name: Jesus is the “I am.” Amen!But now notice the way he says it. Years ago, I got a book on public speaking titled, “The Way You Say It.” (I got it to help me with an accent I used to have. That's what the book is for.) But the underlying premise of the book is that the way you say something matters. The words matter the most, but the tone and context make a difference. Speech is dynamic like that.Well, we can't actually hear how Jesus says what he says here, but we can pay attention to the context. John gives us some key details here, so let's follow closely with what he says: In verse 4, there's this long group of soldiers, with their torches and weapons, and show up in this garden where Jesus and his disciples are. John says Jesus “came forward and said to them, ‘Whom do you seek?'”They say “Jesus of Nazareth.” Jesus says “I am he.”Notice how straightforward this is. Rows of uniformed soldiers and police came looking for Jesus, and when they got to Jesus, he asked them what they're doing. Can you picture that? All these soldiers and police and Judas are standing together, and Jesus is the one who does the talking. And literally, they must answer to him. It gets better.When Jesus declares his identity, when he says “I am he,” verse 6 says “they drew back and fell to the ground.” Which I think means exactly what it says. All of these soldiers fell down before Jesus. Verse 7, “So he asked them again…” which implies that he asked them right away — Jesus keeps talking to them while they are still on the ground. Let's back up for a minute. I need you to use your imagination here. Picture this scene: It's night. Jesus and his disciples are in the garden. Suddenly, a swarm of Romans soldiers and Jewish police, and Judas show up with torches and weapons, and Jesus steps forward to say “Who you looking for?” They say, “Jesus of Nazareth.”Jesus says, “I am he.” And swoosh!They all fall to ground like dominos, and while they're laying on the ground, Jesus says, “Who you looking for again?”This is almost comedy. It's incredible!If we could just freeze this scene — if we could snap a photo of this scene and show people, everybody who sees the photo is gonna know who's in charge.And it ain't Judas. It ain't the Roman soldiers. It ain't the Jewish officials.Jesus Christ is in control. John is showing us this in how Jesus was so straightforward about his identity. He's doing the talking. He's asking the questions. Because he's in control.One more. A third way we see Jesus's control during the chaos …3. Jesus was resolved to be the better Adam. Remember the setting here. All this is taking place in a garden. And this absolutely is meant to be an allusion to the Garden of Eden. I mentioned before, John has a theological agenda. (The other Gospel writers use the name Gethsemane, but John uses just the word “garden.”) He actually tells the whole story of Jesus's passion in view of a garden: John mentions a garden being close to where Jesus was crucified — in Chapter 19, verse 41. He mentions a garden again in Chapter 20 after Jesus is resurrected — spoiler alert here: but when Mary sees the resurrected Jesus, she thinks he's the garden keeper (see 20:15).And guess what? He is.And it starts in this passage. What's happening here is a redo of the Garden of Eden when Satan tempted Adam. Now's there's a few differences in this redo, and one is that Peter's here. And Peter, so far, is just watching all this happen. He hasn't said anything. But then we get to verse 10. And this is one we all need to see. So y'all help me out. Find Chapter 18, verses 10:Then Simon Peter, having a sword, drew it and struck the high priest's servant and cut off his right ear. (The servant's name was Malchus.) So Jesus said to Peter, “Put your sword into its sheath; shall I not drink the cup that the Father has given me?”Two questions:What is Peter doing?What is Jesus doing?First, PeterWhen Peter draws his sword, he was ready to go out fighting. Peter has already said, Chapter 13, verse 37, that he would lay down his life for Jesus, and he thinks this is it. Look: he's no match for these soldiers. He knows that. They have weapons too, and a lot more of them.So either Peter is ready to die, or maybe he expects Jesus to keep speaking — because he just saw all these soldiers fall to the ground. He remembered what that voice did to the storm that night on the sea. All Jesus has to do is say the word, Peter knows. So maybe Peter swings his sword, and then looks at Jesus like, “Well? Go ahead…”But Peter was mistaken. D. A. Carson says Peter was “as clumsy as his courage was great, and his tactic as pointless as his misunderstanding was total.”He was confused, but we know all he was trying to do was help out. Peter was willing to die for Jesus to advance the cause; he didn't understand that first Jesus must died for him to accomplish the cause. This is what Jesus is doing. Jesus tells Peter, verse 11:“Put your sword into its sheath; shall I not drink the cup that the Father has given me?”Jesus corrects Peter not on the goal, but on the method. Jesus will indeed triumph over all his enemies, but the way matters. And the way of Jesus's triumph is to drink the cup.It's not a violent overthrow of earthly powers, it's a blood sacrifice for helpless sinners. It's not military conquest, it's substitutionary atonement. Victory soon, but suffering first.Something different in the Gospel of John compared to the other Gospels is that John leaves out the temptation narrative of Jesus when he was tempted by Satan in the wilderness. And I think it's because, with Genesis 3 on his mind, John reframes Jesus's big temptation to be here in the garden.Because Satan was crafty again in this garden. Defiance and betrayal appear again in this garden. Obedience or disobedience are the options again in this garden. Life and death are on the line again in this garden. What is Jesus doing? He is resolved to be the better Adam … and rather than fall, he descends, not in a vain attempt to augment his life, but in a willingness to lose it, not to subject a world of life to death, but to bring a world of death to life. Where the first Adam fell, the better Adam is faithful. Jesus has never been in more control. The cup he is about to drink is the cup the Father has given him. And those simple words at the end of verse 11 make it the most clear: this is not a haphazard collapse into chaos — our heavenly Father is writing the story. Is evil at work in this story? Absolutely. The Roman authorities had a hand in this. The Jewish leaders had a hand in this. Judas, led by Satan, had a hand in this. But who gave Jesus the cup? Who gave him the cup?The Father gave him the cup. The Father is accomplishing his plan, the plan of the Trinity. Jesus is in control. And For UsAnd look, that was true for Jesus's passion, and it's true for our situation right now — for whatever situation you might be going through. Everything in our lives — listen: every single thing in our lives — occurs beneath the will of God, and he has promised, whatever we got, he will work it together for our salvation. It doesn't make bad things less bad, but it gives us that bigger picture, which can be so easy to forget. Jesus loves you, and Jesus is in control. And this morning, very simply, I want to call you to rest in him. Rest in the truth of his love and power. And for some of you, that means conversion. Put your faith in Jesus today. I know some of you might be right on the fence — I get it. I've been there. Believe in Christ today, and be born again. We're having baptisms on May 31 — believe and come be baptized. For others of us, Christians in the room, you believe in Jesus but your vision of him has been a little clouded. We just need to see him again with the eyes of our hearts, and I pray that you would.Even as we come to this Table.The TableAt this Table we remember the passion event of Jesus — that he died for us and was raised, which is the most vivid display of his love and power. Glory in the gospel this morning!

# General OverviewThe text presents a journey through Torah Dalet in Likutei Moharan as a slow, careful stroll into the meaning of “Anochi Yud-Kay-Vav-Kay Eloheicha.” It teaches that Hashem is the constant power behind all powers, that everything that happens to a person is באמת for good, and that this recognition is a glimpse of Olam Haba. It also explains that restoring Malchus to Hashem happens through vidui devarim before a talmid chacham, and it supports this with examples from David HaMelech, Sarah Imeinu, Har Sinai, Yetzias Mitzrayim, and the future time of bayom hahu when Hashem will be one and His name one.# Anochi Yud-Kay-Vav-Kay EloheichaThe Torah begins with “Anochi Yud-Kay-Vav-Kay Eloheicha,” meaning Hashem is the constant one, the power of all powers, and the one who took the Jewish people out of Mitzrayim from the house of slaves. The speaker says “Asher hotzeiticha” implies joy and that Hashem happily brought the people out of Egypt. The pasuk is identified as the mitzvah of emunah and knowing that Hashem exists and powers every element in creation.# Keshe'adam yode'a and the Vision of Olam HabaThe first paragraph explains that when a person knows that everything that happens to him, both good and what appears bad, is really for his benefit, that state is a glimpse of Olam Haba. The speaker says bechina means a connection, and that Rav Nachman's connections are anchored in pesukim chosen very carefully. He says “me'ein Olam Haba” means a glimpse, not a taste, and that this awareness comes from knowing Hashem is only good.# B'Hashem Ahalel Davar and David HaMelechThe text brings the pasuk “B'Hashem ahalel davar, b'Elokim ahalel davar” from Tehillim and explains that David HaMelech praises Hashem both in mercy and in judgment. David's greatness is that he gives thanks in every circumstance and does not separate between good and bad. This attitude is presented as the pattern chosen by Rabbeinu Zal because David transformed suffering into praise.# Bayom Hahu and the Revelation of UnityThe phrase “bayom hahu” is explained through the Gemara in Pesachim as the future day when “Hashem will be one and His name one.” The speaker says that in the present world people experience good and bad separately because da'at is fractured, but in the future all will be seen as one complete truth. He connects this to Har Sinai, Yetzias Mitzrayim, and the idea that the final revelation will remove the split between how things appear and how they באמת are.# Malchus the Nations, and Avodah ZarahThe second section explains that it is impossible to restore Malchus to Hashem until Malchus is lifted from the nations. The speaker identifies Avodah Zarah as the attribution of power to anything outside Hashem and says the nations currently hold Malchus only because of Jewish aveiros and galus. He says the future will bring the fulfillment of “ki Melech kol ha'aretz Elokim,” when all kingship returns to Hashem.# Vidui Devarim Before a Talmid ChachamThe next section states that Malchus can be repaired only through vidui devarim before a talmid chacham, who has the bechina of Moshe Rabbeinu. The speaker says this is tied to the pasuk “kchu imachem devarim,” which he reads as words of teshuvah and admission. He explains that sins are etched into the bones and that speaking them before a tzaddik removes and elevates them, returning the broken Malchus to its root.# Sarah Imeinu and Complete Trust in HashemThe text ends with Sarah Imeinu as the model of complete emunah, because Rashi says all of her years were equally good. The speaker explains that even in her hardest רגעים she remained faithful to Hashem, and he cites the Chida, the Malbim, and the Chiddushei HaRim to show that her silence and laughter are part of a life of constant gratitude and trust. Her life becomes the clearest example of being able to say “hatov vehametiv” for everything, even until the last second and into techiyas hameisim.

Wir springen diesmal ins Jahr 449. In der großen ungarischen Tiefebene treffen sich am Hof des Hunnenführers Attila zwei römische Gesandtschaften: eine aus Westrom, eine aus Ostrom. Nach außen hin geht es um die üblichen Fragen der Zeit: Grenzregelungen, Dispute um Kriegsbeute oder auch übergelaufene Krieger. Nur, beide Gesandtschaften haben noch ganz eigene Agenden. Denn da ist noch Honoria, die Schwester des weströmischen Kaisers Valentinian III., Tochter der Galla Placidia, die ebenfalls ihre Finger im Spiel hat. // Erwähnte Folgen - GAG371: Galla Placidia - https://gadg.fm/371 - GAG347: Adrianopel 378 - https://gadg.fm/347 - GAG457: Die Ermordung des Burgunderherzogs - https://gadg.fm/457 // Literatur - Blockley, R. C. (Hg./Übers.): The Fragmentary Classicising Historians of the Later Roman Empire. Vol. 2: Eunapius, Olympiodorus, Priscus and Malchus. Text, Translation and Historiographical Notes. Liverpool: Francis Cairns, 1983. - Brodka, Dariusz: „Priskos von Panion, Chrysaphios und die Macht der Eunuchen“. In: Eos 106/1 (2019), S. 77–91. - Gračanin, Hrvoje: „The Western Roman Embassy to the Court of Attila in A.D. 449“. In: Byzantinoslavica 61/1 (2003), S. 53–74. - Kelly, Christopher: The End of Empire: Attila the Hun and the Fall of Rome. New York/London: W. W. Norton, 2009. - Maas, Michael (Hg.): The Cambridge Companion to the Age of Attila. Cambridge: Cambridge University Press, 2015. - Meier, Mischa: Geschichte der Völkerwanderung: Europa, Asien und Afrika vom 3. bis zum 8. Jahrhundert n. Chr. München: C.H.Beck, 2019. Das Episodenbild zeigt einen Ausschnitt eines Solidus mit Honorias Konterfei. //Aus unserer Werbung Du möchtest mehr über unsere Werbepartner erfahren? Hier findest du alle Infos & Rabatte: https://linktr.ee/GeschichtenausderGeschichte //Geschichten aus der Geschichte jetzt auch als Brettspiel! Werkelt mit uns am Flickerlteppich! Gibt es dort, wo es auch Becher, T-Shirts oder Hoodies zu kaufen gibt: https://geschichte.shop // Wir sind jetzt auch bei CampfireFM! Wer direkt in Folgen kommentieren will, Zusatzmaterial und Blicke hinter die Kulissen sehen will: einfach die App installieren und unserer Community beitreten: https://www.joincampfire.fm/podcasts/22 //Wir haben auch ein Buch geschrieben: Wer es erwerben will, es ist überall im Handel, aber auch direkt über den Verlag zu erwerben: https://www.piper.de/buecher/geschichten-aus-der-geschichte-isbn-978-3-492-06363-0 Wer unsere Folgen lieber ohne Werbung anhören will, kann das über eine kleine Unterstützung auf Steady oder ein Abo des GeschichteFM-Plus Kanals auf Apple Podcasts tun. Wir freuen uns, wenn ihr den Podcast bei Apple Podcasts oder wo auch immer dies möglich ist rezensiert oder bewertet. Wir freuen uns auch immer, wenn ihr euren Freundinnen und Freunden, Kolleginnen und Kollegen oder sogar Nachbarinnen und Nachbarn von uns erzählt! Du möchtest Werbung in diesem Podcast schalten? Dann erfahre hier mehr über die Werbemöglichkeiten bei Seven.One Audio: https://www.seven.one/portfolio/sevenone-audio

LIKUTEY MOHARAN TINYANA 7:10 — EATING L'SHEM SHAMAYIM — RABBI RIETTIIn this shiur on Likutey Moharan Tinyana, Torah 7, Seif 10, Rabbi Rietti unpacks Rebbe Nachman's striking teaching that the main ratzon for Hashem and yiras shamayim is davka b'sha'as achilah — specifically at the time of eating.TOPICS COVERED:• Teshuva and the Power of Change — A correction of the Rambam citation: ein lecha davar she'omeid bifnei ha-teshuvah. Teshuva sits outside nature, can rewrite the past, and when done me-ahavah turns aveiros into zechuyos. The word lecha makes the possibility deeply personal — available to every person.• Avraham Avinu and Food as Kiruv — How Avraham brought the world under one Hashem through meals, wells, and hospitality. Sefer HaMiddos and Midrash Rabbah (via Rav Atia) on how Birkas Hamazon makes Hashem known in the world. Avraham's chiddush: if the guest refused to thank Hashem, Avraham charged for the meal — forcing the guest to think about the true Source of all chessed.• Birkas Hamazon, Receptivity, and Gratitude — Why benching is positioned after eating: satiation creates calm and openness. Rav Avigdor Miller on why Birkas Hamazon includes Bris, Torah, and Eretz Yisrael — gratitude at satiation is the proper moment for the most important "business" of all: thanking Hashem. Every benching brings Hashem into the world as a real metzius.• Thought, Speech, and Reality — Rebbe Nachman's principle that nothing a person does, says, thinks, or even moves is ever lost. Rav Nosson in Hilchos Shechita on how the act and bracha of shechita elevate the animal. Why the spiritual configuration of food and water itself is shaped by the person's thought and speech — and why eating is a lifelong avodah.• Eating, Children, and the First Mitzvah — Sefer HaMiddos: l'fi achilosav shel adam kein banav u-vnosav. The first command in the Torah — mikol etz ha-gan achol tochel — is the mitzvah to eat from Hashem's world. The prohibition on the Etz HaDaas comes only afterward — a warning that the wrong use of eating changes everything.• The Effect of Aveiros and the Future Geulah — How Adam's sin altered creation itself, including the taste of fruits and the productivity of the land. Tehillim and the Radak on how the land in the Geulah will give its produce fully because aveiros will cease. Pure produce in the future as a sign of a repaired world.• Yitzchak Avinu and the Blessing Through Food — Why Yitzchak sought tasty food before blessing Eisav: he wanted to bless from a state of joy and satisfaction. V'nivrechu vecha kol mishpechos ha-adamah — one tzaddik as conduit for all blessing in the world. Yitzchak's derech as the blessing that comes through the ecstasy of eating.• Berachos: Baruch and Atah — Baruch as "thank you," Atah as direct intimacy with Hashem — not distant formality. Melech ha'olam as ruler over both the revealed and the hidden worlds. She-hakol nih'yeh bidvaro — everything comes into existence through His word. The bracha is for the person, not for Hashem.• Malchus, Gevurah, and Eating L'shem Shamayim — Why the highest malchus is self-control, especially over eating — the first and most constant taavah a person faces. The danger of kochi v'otzem yadi. Hashem hiskin mezonosav before creating Adam — meaning everything is already prepared. True malchus is giving sovereignty to Hashem while ruling oneself enough to eat l'shem shamayim.• Shulchan as Mizbei'ach — Likutey Moharan: shulchano shel adam mechapeir k'mizbei'ach. The table atones and can remove kesilus ha-seichel. When a person eats with gratitude and asks Hashem for daas, he can fix foolishness itself and grow in wisdom. B'chol derachecha da'eihu — Hashem can be served in eating, drinking, walking, talking, every moment.• Practical Kavanah During Meals — Rabbi Arush: the ikar birur ha-achilah is to think about Hashem during the meal and how good He is. The Shulchan Aruch's halacha not to be angry during a meal — anger enters the food and then the body. Thoughts, words, music, and Torah at the meal all leave their imprint on the food. Mayim acharonim chova as a practical minimum.• Megillas Esther — Putting the King First — Esther's words: im matzasi chen b'einei ha-melech. Rav Atia: Hamelech is Hashem. Esther invites the king and Haman together — meaning even when the yetzer hara is present at every meal, the king must be placed first. Doing this consistently is how a person eventually removes the sitra achra from the taavah and does only the King's ratzon.• Serving Hashem in All Actions — Shulchan Aruch (Reish Lamed Alef): all of a person's intent should be l'shem shamayim — eating, drinking, marital life, every action. Weighing each action against whether it brings one to avodas Hashem. The fulfillment of b'chol derachecha da'eihu in the most ordinary daily activities.• A Closing Story — A listener shares how, before becoming frum, she invited a woman to her Shabbos table and handed her a siddur to say Birkas Hamazon. The woman was deeply moved, borrowed the siddur, later returned it — and eventually became the speaker's wife and the mother of his children. A living illustration of how a single bracha at a single meal can change a life.

This message, centered on Matthew 26:47–56, explores Jesus' arrest as a powerful lesson on true spiritual preparedness in the face of conflict. While the scene includes betrayal by Judas Iscariot and the impulsive violence of Peter—who cuts off Malchus' ear—the core focus is on how Jesus responds: with restraint, authority, and trust in God's plan. Though Jesus had the power to resist, He willingly surrendered, demonstrating that His kingdom is not advanced through force but through obedience and spiritual strength. The sermon highlights the apparent tension between Jesus instructing His disciples to carry swords and then rebuking their use, explaining that while practical preparation has value, reliance on physical or worldly means must never replace dependence on God. Believers are reminded that their true battle is spiritual, not against people, and that victory comes through prayer, self-control, humility, and trust in God rather than aggression or self-reliance. Ultimately, the message calls Christians—especially leaders and fathers—to pursue daily spiritual discipline, preparing their hearts and minds so they can respond like Jesus: with love, wisdom, and unwavering faith, even toward enemies.

This passage reflects on Gospel of Matthew chapter 26, focusing on Jesus' arrest in the Garden of Gethsemane and shifting attention from personal failure to the pain caused by others' failures. While the scene includes betrayal by Judas and abandonment by the disciples, the message centers on the moment when Simon Peter impulsively attacks a servant named Malchus, cutting off his ear. Malchus represents how people are often unexpectedly and unjustly hurt by others—sometimes even by well-meaning individuals who believe they are doing right. The text emphasizes that such wounds are real, undeserved, and deeply painful, especially when no apology follows. However, it highlights Jesus' compassionate response in healing Malchus, illustrating that true healing—without lasting scars—comes only from Him. Ultimately, the message calls for spiritual maturity: just as individuals seek forgiveness for their own failures, they must also choose to forgive others, release bitterness, and allow Jesus to restore their wounds rather than holding onto them as defining grievances.

Sharon Doran studies Mark 14–15, focusing on Jesus' prayer in Gethsemane, his plea to the Father, and the spiritual and scriptural meaning of the hour. The episode examines Judas' betrayal with the infamous kiss, Peter's violent reaction and the healing of Malchus, and connects these events to themes of adoration, Eucharist, and mercy.

By Mike Cook - We will become investigative reporters to consider a crime scene mentioned in all four of the gospels. We'll discover the answers to the questions of "Who, what, when and why?" of a little-known character.

Send us Fan MailScriptures All NKJV Matthew 4:18-22 “And Jesus, walking by the Sea of Galilee, saw two brothers, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen. Then He said to them, “Follow Me, and I will make you fishers of men.” They immediately left their nets and followed Him. Going on from there, He saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them, and immediately they left the boat and their father, and followed Him. And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people. Then His fame went throughout all Syria; and they brought to Him all sick people who were afflicted with various diseases and torments, and those who were demon-possessed, epileptics, and paralytics; and He healed them.” John 6:67-69 “Then Jesus said to the twelve, “Do you also want to go away?” But Simon Peter answered Him, “Lord, to whom shall we go? You have the words of eternal life. Also we have come to believe and know that You are the Christ, the Son of the living God.”” ‭‭ Mark 8:29 “He said to them, “But who do you say that I am?” Peter answered and said to Him, “You are the Christ.”” ‭‭‬‬ Mark 8:32,33 “He spoke this word openly. Then Peter took Him aside and began to rebuke Him. But when He had turned around and looked at His disciples, He rebuked Peter, saying, “Get behind Me, Satan! For you are not mindful of the things of God, but the things of men.”” ‭‭ Mark 10:35-37 35 Then James and John, the sons of Zebedee, came to Him, saying, “Teacher, we want You to do for us whatever we ask.” 36 And He said to them, “What do you want Me to do for you?” 37 They said to Him, “Grant us that we may sit, one on Your right hand and the other on Your left, in Your glory.” John 18:10,11 Then Simon Peter, having a sword, drew it and struck the high priest's servant, and cut off his right ear. The servant's name was Malchus. So Jesus said to Peter, “Put your sword into the sheath. Shall I not drink the cup which My Father has given Me?” Matthew 26:55,56 In that hour Jesus said to the multitudes, “Have you come out, as against a robber, with swords and clubs to take Me? I sat daily with you, teaching in the temple, and you did not seize Me. 56 But all this was done that the Scriptures of the prophets might be fulfilled.” Then all the disciples forsook Him and fled. John 20:19 Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were [a]assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, “Peace be with you.” Acts 4:8-12 Then Peter, filled with the Holy Spirit, said to them, “Rulers of the people and elders of Israel: 9 If we this day are judged for a good deed done to a helpless man, by what means he has been made well, 10 let it be known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by Him this man stands here before you whole. 11 This is the ‘stone which was rejected by you builders, which has become the chief cornerstone.' 12 Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.” Psalm 18:2 The Lord is my rock and my fortress and my deliverer; My God, my [a]strength, in whom I will trust; My shield and the [b]horn of my salvation, my stronghold. Psalm 56:3,4 Whenever I am afraid, I will trust in You. 4 In God (I will praise His word), In God I have put my trust; I will not fear. What can flesh do to me?

Opening: The Ish Chayil (Man of Valor)The speaker opens with a personal morning meditation (hisbodedus) inspired by the verse: "Whoever wants to be a provider must gird his loins" (מי שרוצה להיות מפרנס צריך לחגור מתניו). He interprets this as a call to stop being passive (a "shlemazel") and instead become an ish chayil — a spiritual soldier. The true test of a soldier is not when things go well, but when things are difficult. He commits to responding with generosity to anyone who reaches out that day, seeing this as the path to achieving authority (memshalah), livelihood (parnassah), and ultimately divine will-illumination (ha'oras haratzon).Core Torah Concept: Havayah within ElokimThe central teaching is built around two divine names and their relationship. The name Havayah (the transcendent, infinite dimension of G-d) must be recognized within Elokim (the name representing nature and divine governance of the world). The Rebbe's formulation — "Hashem hu Elokim" — means that the infinite is present within the finite and natural world. The deeper level, however, is the reverse movement: revealing through Elokim that "there is a G-d who rules the earth" (שיש אלקים שליט בארץ). This is accomplished by returning into the material world with elevated awareness.The Framework of Ayyeh and M'loThe teaching is structured around a dual awareness of "Ayyeh" (Where is He? — the infinite beyond) and "M'lo" (the fullness/presence below). This parallels the relationship between teacher (ben) and student (talmid) and between the upper realms and the lower. True service is not retreating into spiritual awareness alone, but re-entering practical life — work, providing, daily challenges — armed with this consciousness. The mistake is to separate the spiritual (shamayim) from the material (aretz).Forgiveness, Renewal, and Chanukah HaBayitThe speaker explains why people struggle to re-enter the material world after spiritual growth: they carry unresolved guilt from past failures, lacking the renewal (Chanukah HaBayit — rededication of the Temple) that only comes through sincere forgiveness (selach na). He draws on Moshe Rabbeinu's prayer of selach na after the sin of the spies (meraglim), whose sin caused the destruction of the Temple, which in turn removed the daily atonement mechanism. The Rebbe reveals that genuine repentance and asking for forgiveness is the personal equivalent of rebuilding that atonement — enabling one to return to the same areas of past failure with renewed energy.Practical Conclusion: The ExperimentThe speaker closes with a call to action: approach the coming day with selach na (forgiveness), then proceed through the chain of awareness — Ayyeh, M'lo, Ben, Talmid — and confidently re-enter the mundane world. The promise is that doing so will reveal G-d's governance in nature, bring true livelihood, and ultimately lead to such overwhelming blessing that one cannot even say "enough" (dai) — a state beyond all limitation.

Rev. Mark Steinbrenner

JOHN 18:1-27 - JESUS ARRESTED - BRIAN SUMNER - 2025JOHN 18:1-27 "When Jesus had spoken these words, He went out with His disciples over the Brook Kidron, where there was a garden, which He and His disciples entered. 2 And Judas, who betrayed Him, also knew the place; for Jesus often met there with His disciples. 3 Then Judas, having received a detachment of troops, and officers from the chief priests and Pharisees, came there with lanterns, torches, and weapons. 4 Jesus therefore, knowing all things that would come upon Him, went forward and said to them, “Whom are you seeking?”5 They answered Him, “Jesus of Nazareth.”Jesus said to them, “I am He.” And Judas, who betrayed Him, also stood with them. 6 Now when He said to them, “I am He,” they drew back and fell to the ground.7 Then He asked them again, “Whom are you seeking?”And they said, “Jesus of Nazareth.”8 Jesus answered, “I have told you that I am He. Therefore, if you seek Me, let these go their way,” 9 that the saying might be fulfilled which He spoke, “Of those whom You gave Me I have lost none.”10 Then Simon Peter, having a sword, drew it and struck the high priest's servant, and cut off his right ear. The servant's name was Malchus.11 So Jesus said to Peter, “Put your sword into the sheath. Shall I not drink the cup which My Father has given Me?”Before the High Priest12 Then the detachment of troops and the captain and the officers of the Jews arrested Jesus and bound Him. 13 And they led Him away to Annas first, for he was the father-in-law of Caiaphas who was high priest that year. 14 Now it was Caiaphas who advised the Jews that it was expedient that one man should die for the people.Peter Denies Jesus15 And Simon Peter followed Jesus, and so did another disciple. Now that disciple was known to the high priest, and went with Jesus into the courtyard of the high priest. 16 But Peter stood at the door outside. Then the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought Peter in. 17 Then the servant girl who kept the door said to Peter, “You are not also one of this Man's disciples, are you?”He said, “I am not.”18 Now the servants and officers who had made a fire of coals stood there, for it was cold, and they warmed themselves. And Peter stood with them and warmed himself.Jesus Questioned by the High Priest19 The high priest then asked Jesus about His disciples and His doctrine.20 Jesus answered him, “I spoke openly to the world. I always taught in synagogues and in the temple, where the Jews always meet, and in secret I have said nothing. 21 Why do you ask Me? Ask those who have heard Me what I said to them. Indeed they know what I said.”22 And when He had said these things, one of the officers who stood by struck[e] Jesus with the palm of his hand, saying, “Do You answer the high priest like that?”23 Jesus answered him, “If I have spoken evil, bear witness of the evil; but if well, why do you strike Me?”24 Then Annas sent Him bound to Caiaphas the high priest.Peter Denies Twice More25 Now Simon Peter stood and warmed himself. Therefore they said to him, “You are not also one of His disciples, are you?”He denied it and said, “I am not!”26 One of the servants of the high priest, a relative of him whose ear Peter cut off, said, “Did I not see you in the garden with Him?” 27 Peter then denied again; and immediately a rooster crowed."To support this channel and partner with Brian in Ministryhttps://www.briansumner.net/support/For more on Brianhttp://www.briansumner.nethttps://www.instagram.com/BRIANSUMNER/https://www.facebook.com/BRIANSupport the showSUPPORT THE SHOW

JOHN 18:1-27 - JESUS ARRESTED - BRIAN SUMNER - 2025JOHN 18:1-27 "When Jesus had spoken these words, He went out with His disciples over the Brook Kidron, where there was a garden, which He and His disciples entered. 2 And Judas, who betrayed Him, also knew the place; for Jesus often met there with His disciples. 3 Then Judas, having received a detachment of troops, and officers from the chief priests and Pharisees, came there with lanterns, torches, and weapons. 4 Jesus therefore, knowing all things that would come upon Him, went forward and said to them, “Whom are you seeking?”5 They answered Him, “Jesus of Nazareth.”Jesus said to them, “I am He.” And Judas, who betrayed Him, also stood with them. 6 Now when He said to them, “I am He,” they drew back and fell to the ground.7 Then He asked them again, “Whom are you seeking?”And they said, “Jesus of Nazareth.”8 Jesus answered, “I have told you that I am He. Therefore, if you seek Me, let these go their way,” 9 that the saying might be fulfilled which He spoke, “Of those whom You gave Me I have lost none.”10 Then Simon Peter, having a sword, drew it and struck the high priest's servant, and cut off his right ear. The servant's name was Malchus.11 So Jesus said to Peter, “Put your sword into the sheath. Shall I not drink the cup which My Father has given Me?”Before the High Priest12 Then the detachment of troops and the captain and the officers of the Jews arrested Jesus and bound Him. 13 And they led Him away to Annas first, for he was the father-in-law of Caiaphas who was high priest that year. 14 Now it was Caiaphas who advised the Jews that it was expedient that one man should die for the people.Peter Denies Jesus15 And Simon Peter followed Jesus, and so did another disciple. Now that disciple was known to the high priest, and went with Jesus into the courtyard of the high priest. 16 But Peter stood at the door outside. Then the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought Peter in. 17 Then the servant girl who kept the door said to Peter, “You are not also one of this Man's disciples, are you?”He said, “I am not.”18 Now the servants and officers who had made a fire of coals stood there, for it was cold, and they warmed themselves. And Peter stood with them and warmed himself.Jesus Questioned by the High Priest19 The high priest then asked Jesus about His disciples and His doctrine.20 Jesus answered him, “I spoke openly to the world. I always taught in synagogues and in the temple, where the Jews always meet, and in secret I have said nothing. 21 Why do you ask Me? Ask those who have heard Me what I said to them. Indeed they know what I said.”22 And when He had said these things, one of the officers who stood by struck[e] Jesus with the palm of his hand, saying, “Do You answer the high priest like that?”23 Jesus answered him, “If I have spoken evil, bear witness of the evil; but if well, why do you strike Me?”24 Then Annas sent Him bound to Caiaphas the high priest.Peter Denies Twice More25 Now Simon Peter stood and warmed himself. Therefore they said to him, “You are not also one of His disciples, are you?”He denied it and said, “I am not!”26 One of the servants of the high priest, a relative of him whose ear Peter cut off, said, “Did I not see you in the garden with Him?” 27 Peter then denied again; and immediately a rooster crowed."To support this channel and partner with Brian in Ministryhttps://www.briansumner.net/support/For more on Brianhttp://www.briansumner.nethttps://www.instagram.com/BRIANSUMNER/https://www.facebook.com/BRIANSupport the showSUPPORT THE SHOW

Learn the Amidah and Kaddish with simple and straightforward recordings of Ashkenazi tradition. how to say kaddish how to daven learn amidah amidah prayer guide kaddish tutorial jewish prayer for beginners tefillah guide daily prayer jewish how to pray jewish learn jewish prayers kaddish pronunciation amidah step by step guided tefillah orthodox prayer guide

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul. To learn more, visit InwardTorah.org

This Palm Sunday, Dion van Breda takes us through the arrest and trial of Jesus, which would lead Him to the cross.John 18: 1 - 12 (NIV)Jesus ArrestedWhen He had finished praying, Jesus left with His disciples and crossed the Kidron Valley. On the other side there was a garden, and He and His disciples went into it.2 Now Judas, who betrayed Him, knew the place, because Jesus had often met there with His disciples. 3 So Judas came to the garden, guiding a detachment of soldiers and some officials from the chief priests and the Pharisees. They were carrying torches, lanterns and weapons.4 Jesus, knowing all that was going to happen to Him, went out and asked them, “Who is it you want?”5 “Jesus of Nazareth,” they replied.“I am He,” Jesus said. (And Judas the traitor was standing there with them.) 6 When Jesus said, “I am He,” they drew back and fell to the ground.7 Again He asked them, “Who is it you want?”“Jesus of Nazareth,” they said.8 Jesus answered, “I told you that I am He. If you are looking for me, then let these men go.” 9 This happened so that the words He had spoken would be fulfilled: “I have not lost one of those you gave me.”10 Then Simon Peter, who had a sword, drew it and struck the high priest's servant, cutting off his right ear. (The servant's name was Malchus.)11 Jesus commanded Peter, “Put your sword away! Shall I not drink the cup the Father has given me?”12 Then the detachment of soldiers with its commander and the Jewish officials arrested Jesus. They bound Him 13 and brought Him first to Annas, who was the father-in-law of Caiaphas, the high priest that year.

John 18:3-11 So Judas came to the garden, guiding a detachment of soldiers and some officials from the chief priests and the Pharisees. They were carrying torches, lanterns and weapons. 4 Jesus, knowing all that was going to happen to him, went out and asked them, "Who is it you want?" 5 "Jesus of Nazareth," they replied. "I am he," Jesus said. (And Judas the traitor was standing there with them.) 6 When Jesus said, "I am he," they drew back and fell to the ground. 7 Again he asked them, "Who is it you want?" "Jesus of Nazareth," they said. 8 Jesus answered, "I told you that I am he. If you are looking for me, then let these men go." 9 This happened so that the words he had spoken would be fulfilled: "I have not lost one of those you gave me." 10 Then Simon Peter, who had a sword, drew it and struck the high priest's servant, cutting off his right ear. (The servant's name was Malchus.) 11 Jesus commanded Peter, "Put your sword away! Shall I not drink the cup the Father has given me?"   John 18 15 Simon Peter and another disciple were following Jesus. Because this disciple was known to the high priest, he went with Jesus into the high priest's courtyard,  16 but Peter had to wait outside at the door. The other disciple, who was known to the high priest, came back, spoke to the servant girl on duty there and brought Peter in. 17 "You aren't one of this man's disciples too, are you?" she asked Peter. He replied, "I am not." 18 It was cold, and the servants and officials stood around a fire they had made to keep warm. Peter also was standing with them, warming himself.   25 Meanwhile, Simon Peter was still standing there warming himself. So they asked him, "You aren't one of his disciples too, are you?" He denied it, saying, "I am not." 26 One of the high priest's servants, a relative of the man whose ear Peter had cut off, challenged him, "Didn't I see you with him in the garden?" 27 Again Peter denied it, and at that moment a rooster began to crow.     John 20:3-10 So Peter and the other disciple started for the tomb. 4 Both were running, but the other disciple outran Peter and reached the tomb first. 5 He bent over and looked in at the strips of linen lying there but did not go in. 6 Then Simon Peter came along behind him and went straight into the tomb. He saw the strips of linen lying there, 7 as well as the cloth that had been wrapped around Jesus' head. The cloth was still lying in its place, separate from the linen. 8 Finally the other disciple, who had reached the tomb first, also went inside. He saw and believed. 9 (They still did not understand from Scripture that Jesus had to rise from the dead.) 10 Then the disciples went back to where they were staying.     John 21:1-22 Afterward Jesus appeared again to his disciples, by the Sea of Galilee. It happened this way: 2 Simon Peter, Thomas (also known as Didymus), Nathanael from Cana in Galilee, the sons of Zebedee, and two other disciples were together.  3 "I'm going out to fish," Simon Peter told them, and they said, "We'll go with you." So they went out and got into the boat, but that night they caught nothing. 4 Early in the morning, Jesus stood on the shore, but the disciples did not realize that it was Jesus. 5 He called out to them, "Friends, haven't you any fish?" "No," they answered. 6 He said, "Throw your net on the right side of the boat and you will find some." When they did, they were unable to haul the net in because of the large number of fish. 7 Then the disciple whom Jesus loved said to Peter, "It is the Lord!" As soon as Simon Peter heard him say, "It is the Lord," he wrapped his outer garment around him (for he had taken it off) and jumped into the water.  8 The other disciples followed in the boat, towing the net full of fish, for they were not far from shore, about a hundred yards.  9 When they landed, they saw a fire of burning coals there with fish on it, and some bread. 10 Jesus said to them, "Bring some of the fish you have just caught." 11 So Simon Peter climbed back into the boat and dragged the net ashore. It was full of large fish, 153, but even with so many the net was not torn.  12 Jesus said to them, "Come and have breakfast." None of the disciples dared ask him, "Who are you?" They knew it was the Lord.  13 Jesus came, took the bread and gave it to them, and did the same with the fish. 14 This was now the third time Jesus appeared to his disciples after he was raised from the dead. 15 When they had finished eating, Jesus said to Simon Peter, "Simon son of John, do you love me more than these?" "Yes, Lord," he said, "you know that I love you." Jesus said, "Feed my lambs." 16 Again Jesus said, "Simon son of John, do you love me?" He answered, "Yes, Lord, you know that I love you." Jesus said, "Take care of my sheep." 17 The third time he said to him, "Simon son of John, do you love me?" Peter was hurt because Jesus asked him the third time, "Do you love me?" He said, "Lord, you know all things; you know that I love you." Jesus said, "Feed my sheep.    18 Very truly I tell you, when you were younger you dressed yourself and went where you wanted; but when you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go."  19 Jesus said this to indicate the kind of death by which Peter would glorify God. Then he said to him, "Follow me!" 20 Peter turned and saw that the disciple whom Jesus loved was following them. (This was the one who had leaned back against Jesus at the supper and had said, "Lord, who is going to betray you?") 21 When Peter saw him, he asked, "Lord, what about him?" 22 Jesus answered, "If I want him to remain alive until I return, what is that to you? You must follow me."

“For since the world began, no ear has heard and no eye has seen a God like you, who works for those who wait for him!” (Isaiah 64:4 NLT) Jesus’ retreat to the Garden of Gethsemane began a bad stretch of time for the apostle Peter. First, he fell asleep on his watch after Jesus asked him to stay alert. Second, according to John 18:10, when Jesus’ enemies came to arrest Him, “Then Simon Peter drew a sword and slashed off the right ear of Malchus, the high priest’s slave” (NLT). And then, later that same night, when he was recognized as one of Jesus’ followers, Peter denied even knowing Jesus—not once, not twice, but three times. Can you identify with a guy like that? I know that it’s sometimes hard to imagine what God is up to in your life. You see a blank canvas, but God sees a finished painting. You see a piece of coal, but God sees a refined diamond. You see an untalented person, but God sees a mighty man or woman of God. This is also true of those we see in Scripture. We see an impetuous, impulsive Simon, but God sees a strong, decisive apostle named Peter. We see a conniving, manipulative Jacob, but God sees a godly, trusting man named Israel. We see a young, naïve Joseph, but the Lord sees a brilliant, wise world leader. And when it was all said and done, Joseph was able to look back and say to his brothers, “You meant evil against me; but God meant it for good” (Genesis 50:20 NKJV). He recognized that God used what happened to him to mold him into a compassionate, forgiving leader of many. He was clay in the Potter’s hands. He trusted in the Lord. God specializes in making something out of nothing. I wonder what He’s doing with you right now. You’re a work in progress, and He isn’t finished yet. If you’re still alive and reading this, God has more work to do in your life! Most artists don’t like someone looking over their shoulders, trying to second-guess what they’re about to do. “Wait until I’m done,” they’ll say, “and then you’ll see.” So, trust in the Lord during those times when it’s hard to see what He’s doing. Don’t allow the hardships you face to make you a bitter person. It’s time to let go of that. Rather, allow them to make you a better person. Isaiah 64:4 says, “For since the world began, no ear has heard and no eye has seen a God like you, who works for those who wait for him!” (NLT). That night in Gethsemane was hardly the end of Peter’s story. After Jesus rose from the grave and ascended back to Heaven, Peter became one of the key leaders of the early Christian church, boldly proclaiming the gospel throughout the Roman Empire and beyond. No matter what your past is like, and no matter where you are in your Christian journey, God has something important planned for you. Reflection question: What evidence do you see in your life of God’s ability to make you a better person? Discuss Today's Devo in Harvest Discipleship! — The audio production of the podcast "Greg Laurie: Daily Devotions" utilizes Generative AI technology. This allows us to deliver consistent, high-quality content while preserving Harvest's mission to "know God and make Him known." All devotional content is written and owned by Pastor Greg Laurie. Listen to the Greg Laurie Podcast Become a Harvest PartnerSupport the show: https://harvest.org/supportSee omnystudio.com/listener for privacy information.

Date: Thursday, April 2, 2026 (Maundy Thursday Evening) Title: Through the Eyes and Ear of Malchus Scripture: Matthew 26:47-56; John 18:10-11 Sermon by: Paul Goebel Sermon Series: Holy Week 2026: Through the Eyes of...

The Collect Almighty God, we pray you graciously to behold this your family, for whom our Lord Jesus Christ was willing to be betrayed, and given into the hands of sinners, and to suffer death upon the cross; who now lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. Old Testament Isaiah 52:13-53:12 See, my servant shall prosper; he shall be exalted and lifted up, and shall be very high. Just as there were many who were astonished at him --so marred was his appearance, beyond human semblance, and his form beyond that of mortals-- so he shall startle many nations; kings shall shut their mouths because of him; for that which had not been told them they shall see, and that which they had not heard they shall contemplate.   Who has believed what we have heard? And to whom has the arm of the Lord been revealed? For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, nothing in his appearance that we should desire him. He was despised and rejected by others; a man of suffering and acquainted with infirmity; and as one from whom others hide their faces he was despised, and we held him of no account.   Surely he has borne our infirmities and carried our diseases; yet we accounted him stricken, struck down by God, and afflicted. But he was wounded for our transgressions, crushed for our iniquities; upon him was the punishment that made us whole, and by his bruises we are healed. All we like sheep have gone astray; we have all turned to our own way, and the Lord has laid on him the iniquity of us all.   He was oppressed, and he was afflicted, yet he did not open his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he did not open his mouth. By a perversion of justice he was taken away. Who could have imagined his future? For he was cut off from the land of the living, stricken for the transgression of my people. They made his grave with the wicked and his tomb with the rich, although he had done no violence, and there was no deceit in his mouth.   Yet it was the will of the Lord to crush him with pain. When you make his life an offering for sin, he shall see his offspring, and shall prolong his days; through him the will of the Lord shall prosper. Out of his anguish he shall see light; he shall find satisfaction through his knowledge. The righteous one, my servant, shall make many righteous, and he shall bear their iniquities. Therefore I will allot him a portion with the great, and he shall divide the spoil with the strong; because he poured out himself to death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors. The Response Psalm 22 Deus, Deus meus 1 My God, my God, why have you forsaken me? * and are so far from my cry and from the words of my distress? 2 O my God, I cry in the daytime, but you do not answer; * by night as well, but I find no rest. 3 Yet you are the Holy One, * enthroned upon the praises of Israel. 4 Our forefathers put their trust in you; * they trusted, and you delivered them. 5 They cried out to you and were delivered; * they trusted in you and were not put to shame. 6 But as for me, I am a worm and no man, * scorned by all and despised by the people. 7 All who see me laugh me to scorn; * they curl their lips and wag their heads, saying, 8 "He trusted in the Lord; let him deliver him; * let him rescue him, if he delights in him." 9 Yet you are he who took me out of the womb, * and kept me safe upon my mother's breast. 10 I have been entrusted to you ever since I was born; * you were my God when I was still in my mother's womb. 11 Be not far from me, for trouble is near, * and there is none to help. 12 Many young bulls encircle me; * strong bulls of Bashan surround me. 13 They open wide their jaws at me, * like a ravening and a roaring lion. 14 I am poured out like water; all my bones are out of joint; * my heart within my breast is melting wax. 15 My mouth is dried out like a pot-sherd; my tongue sticks to the roof of my mouth; * and you have laid me in the dust of the grave. 16 Packs of dogs close me in, and gangs of evildoers circle around me; * they pierce my hands and my feet; I can count all my bones. 17 They stare and gloat over me; * they divide my garments among them; they cast lots for my clothing. 18 Be not far away, O Lord; * you are my strength; hasten to help me. 19 Save me from the sword, * my life from the power of the dog. 20 Save me from the lion's mouth, * my wretched body from the horns of wild bulls. 21 I will declare your Name to my brethren; * in the midst of the congregation I will praise you. 22 Praise the Lord, you that fear him; * stand in awe of him, O offspring of Israel; all you of Jacob's line, give glory. 23 For he does not despise nor abhor the poor in their poverty; neither does he hide his face from them; * but when they cry to him he hears them. 24 My praise is of him in the great assembly; * I will perform my vows in the presence of those who worship him. 25 The poor shall eat and be satisfied, and those who seek the Lord shall praise him: * "May your heart live for ever!" 26 All the ends of the earth shall remember and turn to the Lord, * and all the families of the nations shall bow before him. 27 For kingship belongs to the Lord; * he rules over the nations. 28 To him alone all who sleep in the earth bow down in worship; * all who go down to the dust fall before him. 29 My soul shall live for him; my descendants shall serve him; * they shall be known as the Lord's for ever. 30 They shall come and make known to a people yet unborn * the saving deeds that he has done. The Epistle Hebrews 10:16-25 The Holy Spirit testifies saying, "This is the covenant that I will make with them after those days, says the Lord: I will put my laws in their hearts, and I will write them on their minds," he also adds, "I will remember their sins and their lawless deeds no more." Where there is forgiveness of these, there is no longer any offering for sin. Therefore, my friends, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way that he opened for us through the curtain (that is, through his flesh), and since we have a great priest over the house of God, let us approach with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast to the confession of our hope without wavering, for he who has promised is faithful. And let us consider how to provoke one another to love and good deeds, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day approaching. or Hebrews 4:14-16; 5:7-9 Since, then, we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need. In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his reverent submission. Although he was a Son, he learned obedience through what he suffered; and having been made perfect, he became the source of eternal salvation for all who obey him. The Gospel John 18:1-19:42 Jesus went out with his disciples across the Kidron valley to a place where there was a garden, which he and his disciples entered. Now Judas, who betrayed him, also knew the place, because Jesus often met there with his disciples. So Judas brought a detachment of soldiers together with police from the chief priests and the Pharisees, and they came there with lanterns and torches and weapons. Then Jesus, knowing all that was to happen to him, came forward and asked them, "Whom are you looking for?" They answered, "Jesus of Nazareth." Jesus replied, "I am he." Judas, who betrayed him, was standing with them. When Jesus said to them, "I am he," they stepped back and fell to the ground. Again he asked them, "Whom are you looking for?" And they said, "Jesus of Nazareth." Jesus answered, "I told you that I am he. So if you are looking for me, let these men go." This was to fulfill the word that he had spoken, "I did not lose a single one of those whom you gave me." Then Simon Peter, who had a sword, drew it, struck the high priest's slave, and cut off his right ear. The slave's name was Malchus. Jesus said to Peter, "Put your sword back into its sheath. Am I not to drink the cup that the Father has given me?" So the soldiers, their officer, and the Jewish police arrested Jesus and bound him. First they took him to Annas, who was the father-in-law of Caiaphas, the high priest that year. Caiaphas was the one who had advised the Jews that it was better to have one person die for the people. Simon Peter and another disciple followed Jesus. Since that disciple was known to the high priest, he went with Jesus into the courtyard of the high priest, but Peter was standing outside at the gate. So the other disciple, who was known to the high priest, went out, spoke to the woman who guarded the gate, and brought Peter in. The woman said to Peter, "You are not also one of this man's disciples, are you?" He said, "I am not." Now the slaves and the police had made a charcoal fire because it was cold, and they were standing around it and warming themselves. Peter also was standing with them and warming himself. Then the high priest questioned Jesus about his disciples and about his teaching. Jesus answered, "I have spoken openly to the world; I have always taught in synagogues and in the temple, where all the Jews come together. I have said nothing in secret. Why do you ask me? Ask those who heard what I said to them; they know what I said." When he had said this, one of the police standing nearby struck Jesus on the face, saying, "Is that how you answer the high priest?" Jesus answered, "If I have spoken wrongly, testify to the wrong. But if I have spoken rightly, why do you strike me?" Then Annas sent him bound to Caiaphas the high priest. Now Simon Peter was standing and warming himself. They asked him, "You are not also one of his disciples, are you?" He denied it and said, "I am not." One of the slaves of the high priest, a relative of the man whose ear Peter had cut off, asked, "Did I not see you in the garden with him?" Again Peter denied it, and at that moment the cock crowed. Then they took Jesus from Caiaphas to Pilate's headquarters. It was early in the morning. They themselves did not enter the headquarters, so as to avoid ritual defilement and to be able to eat the Passover. So Pilate went out to them and said, "What accusation do you bring against this man?" They answered, "If this man were not a criminal, we would not have handed him over to you." Pilate said to them, "Take him yourselves and judge him according to your law." The Jews replied, "We are not permitted to put anyone to death." (This was to fulfill what Jesus had said when he indicated the kind of death he was to die.) Then Pilate entered the headquarters again, summoned Jesus, and asked him, "Are you the King of the Jews?" Jesus answered, "Do you ask this on your own, or did others tell you about me?" Pilate replied, "I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?" Jesus answered, "My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here." Pilate asked him, "So you are a king?" Jesus answered, "You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice." Pilate asked him, "What is truth?" After he had said this, he went out to the Jews again and told them, "I find no case against him. But you have a custom that I release someone for you at the Passover. Do you want me to release for you the King of the Jews?" They shouted in reply, "Not this man, but Barabbas!" Now Barabbas was a bandit. Then Pilate took Jesus and had him flogged. And the soldiers wove a crown of thorns and put it on his head, and they dressed him in a purple robe. They kept coming up to him, saying, "Hail, King of the Jews!" and striking him on the face. Pilate went out again and said to them, "Look, I am bringing him out to you to let you know that I find no case against him." So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, "Here is the man!" When the chief priests and the police saw him, they shouted, "Crucify him! Crucify him!" Pilate said to them, "Take him yourselves and crucify him; I find no case against him." The Jews answered him, "We have a law, and according to that law he ought to die because he has claimed to be the Son of God." Now when Pilate heard this, he was more afraid than ever. He entered his headquarters again and asked Jesus, "Where are you from?" But Jesus gave him no answer. Pilate therefore said to him, "Do you refuse to speak to me? Do you not know that I have power to release you, and power to crucify you?" Jesus answered him, "You would have no power over me unless it had been given you from above; therefore the one who handed me over to you is guilty of a greater sin." From then on Pilate tried to release him, but the Jews cried out, "If you release this man, you are no friend of the emperor. Everyone who claims to be a king sets himself against the emperor." When Pilate heard these words, he brought Jesus outside and sat on the judge's bench at a place called The Stone Pavement, or in Hebrew Gabbatha. Now it was the day of Preparation for the Passover; and it was about noon. He said to the Jews, "Here is your King!" They cried out, "Away with him! Away with him! Crucify him!" Pilate asked them, "Shall I crucify your King?" The chief priests answered, "We have no king but the emperor." Then he handed him over to them to be crucified. So they took Jesus; and carrying the cross by himself, he went out to what is called The Place of the Skull, which in Hebrew is called Golgotha. There they crucified him, and with him two others, one on either side, with Jesus between them. Pilate also had an inscription written and put on the cross. It read, "Jesus of Nazareth, the King of the Jews." Many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. Then the chief priests of the Jews said to Pilate, "Do not write, 'The King of the Jews,' but, 'This man said, I am King of the Jews.'" Pilate answered, "What I have written I have written." When the soldiers had crucified Jesus, they took his clothes and divided them into four parts, one for each soldier. They also took his tunic; now the tunic was seamless, woven in one piece from the top. So they said to one another, "Let us not tear it, but cast lots for it to see who will get it." This was to fulfill what the scripture says, "They divided my clothes among themselves, and for my clothing they cast lots." And that is what the soldiers did. Meanwhile, standing near the cross of Jesus were his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus saw his mother and the disciple whom he loved standing beside her, he said to his mother, "Woman, here is your son." Then he said to the disciple, "Here is your mother." And from that hour the disciple took her into his own home. After this, when Jesus knew that all was now finished, he said (in order to fulfill the scripture), "I am thirsty." A jar full of sour wine was standing there. So they put a sponge full of the wine on a branch of hyssop and held it to his mouth. When Jesus had received the wine, he said, "It is finished." Then he bowed his head and gave up his spirit. Since it was the day of Preparation, the Jews did not want the bodies left on the cross during the sabbath, especially because that sabbath was a day of great solemnity. So they asked Pilate to have the legs of the crucified men broken and the bodies removed. Then the soldiers came and broke the legs of the first and of the other who had been crucified with him. But when they came to Jesus and saw that he was already dead, they did not break his legs. Instead, one of the soldiers pierced his side with a spear, and at once blood and water came out. (He who saw this has testified so that you also may believe. His testimony is true, and he knows that he tells the truth.) These things occurred so that the scripture might be fulfilled, "None of his bones shall be broken." And again another passage of scripture says, "They will look on the one whom they have pierced." After these things, Joseph of Arimathea, who was a disciple of Jesus, though a secret one because of his fear of the Jews, asked Pilate to let him take away the body of Jesus. Pilate gave him permission; so he came and removed his body. Nicodemus, who had at first come to Jesus by night, also came, bringing a mixture of myrrh and aloes, weighing about a hundred pounds. They took the body of Jesus and wrapped it with the spices in linen cloths, according to the burial custom of the Jews. Now there was a garden in the place where he was crucified, and in the garden there was a new tomb in which no one had ever been laid. And so, because it was the Jewish day of Preparation, and the tomb was nearby, they laid Jesus there.

A sermon for Good Friday, 2026. John 18:1-19:42 Jesus went out with his disciples across the Kidron valley to a place where there was a garden, which he and his disciples entered. Now Judas, who betrayed him, also knew the place, because Jesus often met there with his disciples. So Judas brought a detachment of soldiers together with police from the chief priests and the Pharisees, and they came there with lanterns and torches and weapons. Then Jesus, knowing all that was to happen to him, came forward and asked them, "Whom are you looking for?" They answered, "Jesus of Nazareth." Jesus replied, "I am he." Judas, who betrayed him, was standing with them. When Jesus said to them, "I am he," they stepped back and fell to the ground. Again he asked them, "Whom are you looking for?" And they said, "Jesus of Nazareth." Jesus answered, "I told you that I am he. So if you are looking for me, let these men go." This was to fulfill the word that he had spoken, "I did not lose a single one of those whom you gave me." Then Simon Peter, who had a sword, drew it, struck the high priest's slave, and cut off his right ear. The slave's name was Malchus. Jesus said to Peter, "Put your sword back into its sheath. Am I not to drink the cup that the Father has given me?" So the soldiers, their officer, and the Jewish police arrested Jesus and bound him. First they took him to Annas, who was the father-in-law of Caiaphas, the high priest that year. Caiaphas was the one who had advised the Jews that it was better to have one person die for the people. Simon Peter and another disciple followed Jesus. Since that disciple was known to the high priest, he went with Jesus into the courtyard of the high priest, but Peter was standing outside at the gate. So the other disciple, who was known to the high priest, went out, spoke to the woman who guarded the gate, and brought Peter in. The woman said to Peter, "You are not also one of this man's disciples, are you?" He said, "I am not." Now the slaves and the police had made a charcoal fire because it was cold, and they were standing around it and warming themselves. Peter also was standing with them and warming himself. Then the high priest questioned Jesus about his disciples and about his teaching. Jesus answered, "I have spoken openly to the world; I have always taught in synagogues and in the temple, where all the Jews come together. I have said nothing in secret. Why do you ask me? Ask those who heard what I said to them; they know what I said." When he had said this, one of the police standing nearby struck Jesus on the face, saying, "Is that how you answer the high priest?" Jesus answered, "If I have spoken wrongly, testify to the wrong. But if I have spoken rightly, why do you strike me?" Then Annas sent him bound to Caiaphas the high priest. Now Simon Peter was standing and warming himself. They asked him, "You are not also one of his disciples, are you?" He denied it and said, "I am not." One of the slaves of the high priest, a relative of the man whose ear Peter had cut off, asked, "Did I not see you in the garden with him?" Again Peter denied it, and at that moment the cock crowed. Then they took Jesus from Caiaphas to Pilate's headquarters. It was early in the morning. They themselves did not enter the headquarters, so as to avoid ritual defilement and to be able to eat the Passover. So Pilate went out to them and said, "What accusation do you bring against this man?" They answered, "If this man were not a criminal, we would not have handed him over to you." Pilate said to them, "Take him yourselves and judge him according to your law." The Jews replied, "We are not permitted to put anyone to death." (This was to fulfill what Jesus had said when he indicated the kind of death he was to die.) Then Pilate entered the headquarters again, summoned Jesus, and asked him, "Are you the King of the Jews?" Jesus answered, "Do you ask this on your own, or did others tell you about me?" Pilate replied, "I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?" Jesus answered, "My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here." Pilate asked him, "So you are a king?" Jesus answered, "You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice." Pilate asked him, "What is truth?" After he had said this, he went out to the Jews again and told them, "I find no case against him. But you have a custom that I release someone for you at the Passover. Do you want me to release for you the King of the Jews?" They shouted in reply, "Not this man, but Barabbas!" Now Barabbas was a bandit. Then Pilate took Jesus and had him flogged. And the soldiers wove a crown of thorns and put it on his head, and they dressed him in a purple robe. They kept coming up to him, saying, "Hail, King of the Jews!" and striking him on the face. Pilate went out again and said to them, "Look, I am bringing him out to you to let you know that I find no case against him." So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, "Here is the man!" When the chief priests and the police saw him, they shouted, "Crucify him! Crucify him!" Pilate said to them, "Take him yourselves and crucify him; I find no case against him." The Jews answered him, "We have a law, and according to that law he ought to die because he has claimed to be the Son of God." Now when Pilate heard this, he was more afraid than ever. He entered his headquarters again and asked Jesus, "Where are you from?" But Jesus gave him no answer. Pilate therefore said to him, "Do you refuse to speak to me? Do you not know that I have power to release you, and power to crucify you?" Jesus answered him, "You would have no power over me unless it had been given you from above; therefore the one who handed me over to you is guilty of a greater sin." From then on Pilate tried to release him, but the Jews cried out, "If you release this man, you are no friend of the emperor. Everyone who claims to be a king sets himself against the emperor." When Pilate heard these words, he brought Jesus outside and sat on the judge's bench at a place called The Stone Pavement, or in Hebrew Gabbatha. Now it was the day of Preparation for the Passover; and it was about noon. He said to the Jews, "Here is your King!" They cried out, "Away with him! Away with him! Crucify him!" Pilate asked them, "Shall I crucify your King?" The chief priests answered, "We have no king but the emperor." Then he handed him over to them to be crucified. So they took Jesus; and carrying the cross by himself, he went out to what is called The Place of the Skull, which in Hebrew is called Golgotha. There they crucified him, and with him two others, one on either side, with Jesus between them. Pilate also had an inscription written and put on the cross. It read, "Jesus of Nazareth, the King of the Jews." Many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. Then the chief priests of the Jews said to Pilate, "Do not write, 'The King of the Jews,' but, 'This man said, I am King of the Jews.'" Pilate answered, "What I have written I have written." When the soldiers had crucified Jesus, they took his clothes and divided them into four parts, one for each soldier. They also took his tunic; now the tunic was seamless, woven in one piece from the top. So they said to one another, "Let us not tear it, but cast lots for it to see who will get it." This was to fulfill what the scripture says, "They divided my clothes among themselves, and for my clothing they cast lots." And that is what the soldiers did. Meanwhile, standing near the cross of Jesus were his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus saw his mother and the disciple whom he loved standing beside her, he said to his mother, "Woman, here is your son." Then he said to the disciple, "Here is your mother." And from that hour the disciple took her into his own home. After this, when Jesus knew that all was now finished, he said (in order to fulfill the scripture), "I am thirsty." A jar full of sour wine was standing there. So they put a sponge full of the wine on a branch of hyssop and held it to his mouth. When Jesus had received the wine, he said, "It is finished." Then he bowed his head and gave up his spirit. Since it was the day of Preparation, the Jews did not want the bodies left on the cross during the sabbath, especially because that sabbath was a day of great solemnity. So they asked Pilate to have the legs of the crucified men broken and the bodies removed. Then the soldiers came and broke the legs of the first and of the other who had been crucified with him. But when they came to Jesus and saw that he was already dead, they did not break his legs. Instead, one of the soldiers pierced his side with a spear, and at once blood and water came out. (He who saw this has testified so that you also may believe. His testimony is true, and he knows that he tells the truth.) These things occurred so that the scripture might be fulfilled, "None of his bones shall be broken." And again another passage of scripture says, "They will look on the one whom they have pierced." After these things, Joseph of Arimathea, who was a disciple of Jesus, though a secret one because of his fear of the Jews, asked Pilate to let him take away the body of Jesus. Pilate gave him permission; so he came and removed his body. Nicodemus, who had at first come to Jesus by night, also came, bringing a mixture of myrrh and aloes, weighing about a hundred pounds. They took the body of Jesus and wrapped it with the spices in linen cloths, according to the burial custom of the Jews. Now there was a garden in the place where he was crucified, and in the garden there was a new tomb in which no one had ever been laid. And so, because it was the Jewish day of Preparation, and the tomb was nearby, they laid Jesus there.

John 18:1-23 - When Darkness Falls Betrayal and Arrest of Jesus 18 When Jesus had spoken these words, he went out with his disciples across the brook Kidron, where there was a garden, which he and his disciples entered. 2 Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples. 3 So Judas, having procured a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. 4 Then Jesus, knowing all that would happen to him, came forward and said to them, "Whom do you seek?" 5 They answered him, "Jesus of Nazareth." Jesus said to them, "I am he."[a] Judas, who betrayed him, was standing with them. 6 When Jesus[b] said to them, "I am he," they drew back and fell to the ground. 7 So he asked them again, "Whom do you seek?" And they said, "Jesus of Nazareth." 8 Jesus answered, "I told you that I am he. So, if you seek me, let these men go." 9 This was to fulfill the word that he had spoken: "Of those whom you gave me I have lost not one." 10 Then Simon Peter, having a sword, drew it and struck the high priest's servant[c] and cut off his right ear. (The servant's name was Malchus.) 11 So Jesus said to Peter, "Put your sword into its sheath; shall I not drink the cup that the Father has given me?" Jesus Faces Annas and Caiaphas 12 So the band of soldiers and their captain and the officers of the Jews[d] arrested Jesus and bound him. 13 First they led him to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. 14 It was Caiaphas who had advised the Jews that it would be expedient that one man should die for the people.....

Jn 18:1-19:42Jesus went out with his disciples across the Kidron valleyto where there was a garden,into which he and his disciples entered.Judas his betrayer also knew the place,because Jesus had often met there with his disciples.So Judas got a band of soldiers and guardsfrom the chief priests and the Phariseesand went there with lanterns, torches, and weapons.Jesus, knowing everything that was going to happen to him,went out and said to them, “Whom are you looking for?”They answered him, “Jesus the Nazorean.”He said to them, “I AM.”Judas his betrayer was also with them.When he said to them, “I AM, “they turned away and fell to the ground.So he again asked them,“Whom are you looking for?”They said, “Jesus the Nazorean.”Jesus answered,“I told you that I AM.So if you are looking for me, let these men go.”This was to fulfill what he had said,“I have not lost any of those you gave me.”Then Simon Peter, who had a sword, drew it,struck the high priest's slave, and cut off his right ear.The slave's name was Malchus.Jesus said to Peter,“Put your sword into its scabbard.Shall I not drink the cup that the Father gave me?”So the band of soldiers, the tribune, and the Jewish guards seized Jesus,bound him, and brought him to Annas first.He was the father-in-law of Caiaphas,who was high priest that year.It was Caiaphas who had counseled the Jewsthat it was better that one man should die rather than the people.Simon Peter and another disciple followed Jesus.Now the other disciple was known to the high priest,and he entered the courtyard of the high priest with Jesus.But Peter stood at the gate outside.So the other disciple, the acquaintance of the high priest,went out and spoke to the gatekeeper and brought Peter in.Then the maid who was the gatekeeper said to Peter,“You are not one of this man's disciples, are you?”He said, “I am not.”Now the slaves and the guards were standing around a charcoal firethat they had made, because it was cold,and were warming themselves.Peter was also standing there keeping warm.The high priest questioned Jesusabout his disciples and about his doctrine.Jesus answered him,“I have spoken publicly to the world.I have always taught in a synagogueor in the temple area where all the Jews gather,and in secret I have said nothing.  Why ask me?Ask those who heard me what I said to them.They know what I said.”When he had said this,one of the temple guards standing there struck Jesus and said,“Is this the way you answer the high priest?”Jesus answered him,“If I have spoken wrongly, testify to the wrong;but if I have spoken rightly, why do you strike me?”Then Annas sent him bound to Caiaphas the high priest.Now Simon Peter was standing there keeping warm.And they said to him,“You are not one of his disciples, are you?”He denied it and said,“I am not.”One of the slaves of the high priest,a relative of the one whose ear Peter had cut off, said,“Didn't I see you in the garden with him?”Again Peter denied it.And immediately the cock crowed.

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul. To learn more, visit InwardTorah.org

Week one of our Easter series "I am a Witness". This week we dive into the garden scene where a man named Malchus gets his ear cut off and Jesus heals him. We look into what this story can teach us about our faith walk today.

Sermon TextJohn 18:1–32 (ESV)When Jesus had spoken these words, he went out with his disciples across the brook Kidron, where there was a garden, which he and his disciples entered. Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples. So Judas, having procured a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons.Then Jesus, knowing all that would happen to him, came forward and said to them, Whom do you seek? They answered him, Jesus of Nazareth. Jesus said to them, I am he. Judas, who betrayed him, was standing with them. When Jesus said to them, I am he, they drew back and fell to the ground. So he asked them again, Whom do you seek? And they said, Jesus of Nazareth. Jesus answered, I told you that I am he. So, if you seek me, let these men go. This was to fulfill the word that he had spoken: Of those whom you gave me I have lost not one.Then Simon Peter, having a sword, drew it and struck the high priest's servant and cut off his right ear. (The servant's name was Malchus.) So Jesus said to Peter, Put your sword into its sheath; shall I not drink the cup that the Father has given me?So the band of soldiers and their captain and the officers of the Jews arrested Jesus and bound him. First they led him to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. It was Caiaphas who had advised the Jews that it would be expedient that one man should die for the people.Simon Peter followed Jesus, and so did another disciple. Since that disciple was known to the high priest, he entered with Jesus into the courtyard of the high priest, but Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the servant girl who kept watch at the door, and brought Peter in. The servant girl at the door said to Peter, You also are not one of this man's disciples, are you? He said, I am not. Now the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves. Peter also was with them, standing and warming himself.The high priest then questioned Jesus about his disciples and his teaching. Jesus answered him, I have spoken openly to the world. I have always taught in synagogues and in the temple, where all Jews come together. I have said nothing in secret. Why do you ask me? Ask those who have heard me what I said to them; they know what I said. When he had said these things, one of the officers standing by struck Jesus with his hand, saying, Is that how you answer the high priest? Jesus answered him, If what I said is wrong, bear witness about the wrong; but if what I said is right, why do you strike me? Annas then sent him bound to Caiaphas the high priest.Now Simon Peter was standing and warming himself. So they said to him, You also are not one of his disciples, are you? He denied it and said, I am not. One of the servants of the high priest, a relative of the man whose ear Peter had cut off, asked, Did I not see you in the garden with him? Peter again denied it, and at once a rooster crowed.Then they led Jesus from the house of Caiaphas to the governor's headquarters. It was early morning. They themselves did not enter the governor's headquarters, so that they would not be defiled, but could eat the Passover. So Pilate went outside to them and said, What accusation do you bring against this man? They answered him, If this man were not doing evil, we would not have delivered him over to you. Pilate said to them, Take him yourselves and judge him by your own law. The Jews said to him, It is not lawful for us to put anyone to death. This was to fulfill the word that Jesus had spoken to show by what kind of death he was going to die.Cross-referencesJohn 6:20But he said to them, It is I; do not be afraid.John 8:24I told you that you would die in your sins, for unless you believe that I am he you will die in your sins.John 8:28So Jesus said to them, When you have lifted up the Son of Man, then you will know that I am he, and that I do nothing on my own authority, but speak just as the Father taught me.John 8:58Jesus said to them, Truly, truly, I say to you, before Abraham was, I am.Exodus 3:6And he said, I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face, for he was afraid to look at God.Exodus 3:14God said to Moses, I AM WHO I AM. And he said, Say this to the people of Israel: I AM has sent me to you.John 11:50–51Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish. He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation.

March 11, 2026 - Wednesday PM Bible Class   In this episode Neal and Hiram introduce this quarter's two parallel tracks: a six-week look at 1 Peter (the “words of life”) and leadership lessons from 2 Samuel and Nehemiah, plus upcoming sessions on 1–3 John. The conversation explains how the pulpit and classroom teaching will be shared and what listeners should expect in the coming weeks. The main portion of the episode focuses on Peter—his names and background (Simon/Cephas/Petros, son of Jonah), his trade as a fisherman, family life, temperament, education, and hometowns (Bethsaida and Capernaum). Neal traces Peter's development from an impulsive, outspoken disciple who both succeeds and fails dramatically to a restored leader shaped by Jesus' teaching and the Spirit. Key Gospel episodes are highlighted to show Peter's character and growth: Peter's confession that Jesus has the “words of life,” walking on water, the miraculous catches of fish, cutting off Malchus' ear, his threefold denial and restoration, presence at the Transfiguration, and his role in Pentecost and the early church. The host emphasizes Peter's mix of bold action, humility, failure, and repentance as an encouragement to listeners who see themselves in him. Attention is given to Peter's leadership role in the early church (leading the selection of the twelfth apostle, preaching at Pentecost, miracles, confronting authorities, and missions to Jews and Gentiles), and to the likely historical context of his letters—writing against a backdrop of growing persecution (notably Nero's Rome) and the need to encourage believers facing suffering. The episode previews the purposes and major themes of Peter's letters: 1 Peter as pastoral encouragement for suffering Christians (words like suffering, glory, grace, faith, and calling) and 2 Peter as a warning against false teachers and an exhortation to knowledge, godliness, and readiness for the Day of the Lord. The host connects Peter's eyewitness experiences with Jesus to the authority and pastoral tone of his epistles and invites listeners to dive into the text beginning next Wednesday. Duration 46:36

Then Simon Peter, having a sword, drew it and struck the high priest's servant and cut off his right ear. (The servant's name was Malchus.) So Jesus said to Peter, “Put your sword into its sheath; shall I not drink the cup that the Father has given Me?” (John 18:10-11)

When John describes the "Garden of Gethsemane" he does so from a vantage point that is very different from the other three Gospels. He shows us how Jesus is the Victorious King fully in charge of what is going on. He is the only Gospel writer to speak of the Brook Kidron, to speak of a garden, to speak of the detachment of troops falling to the ground at the word of Jesus, and He is the only Gospel writer to name Peter as the one who cut off Malchus' ear. The lessons we learn from John 18 are very deep and constantly relevant. Jesus intentionally went to the garden and willingly gave Himself over the arresting party.

para 7-8Some of the ideas discussed:How can a finite person work toward a meainful relationship with The Infinite?Malchus as the kli has two jobs at once. It limits to create definition, and it creates a mechanism from revelation/giluy. The same kli that “contains” becomes the very channel that reveals.Malchus d'kedusha is pure hisbatlus. Like the moon to the sun, it adds nothing of its own, it only reflects the source. Introducing anything from itself creates a distortion and detracts from its mission, to be megaleh and bring Hashem into the world, kvyachol.When resources become ends in themselves, the kli breaks. Taavas mamon (money being representative of a resource) turns “means” into “ends,” and what should be an engine of giluy becomes distortion and galus.By treating wisdoms and other avenues for connection Hashem gives us as independent, the greatest opportunity for revelation becomes the greatest concealment and pirud.Galus of malchus is framed as falling into the arba malchiyos. The same “pieces” exist, but now they serve a foreign center of gravity instead of reflecting upward to Ratzon Hashem.The path back is chesed as tochacha. Not harshness, but clarifying separation, “lehavdel,” cutting malchus free from the pull of the sitra achra and restoring it to malchus d'kedusha.A sharp practical lens. Do not confuse the delivery with the message. Sometimes tochacha arrives with bizayon.The tzadik feels the tzaar of the generation (think about pain of chisaron felt at the level of the CEO responsible for the mission as opposed to the individual who introduced the fialure into the system; or a parent watching a childs failed potential rather than the child himself), and the pain colors the tone, even when the content is true and necessary.

Sefer V'Ani Tefillah [by R' Yussie] Chapters 1 and 2: Malchus Beis David and Yerushalayim by Rabbi Avi Zakutinsky

Para 6Spotify Notes . Torah 30:3 (Paragraph Vav)Big idea: Hashem created the world so we can attain השגת אלקות (hasagas Elokus) and live in relationship with Him. But because He is אין סוף (Ein Sof) and we are בעלי גבול (ba'alei gvul), the gap seems unbridgeable. The answer is צמצומים (tzimtzumim). Not for concealment, and ultimately transmission and gilui. Malchus has two functions. It contains and defines, and it also enables expression. When Malchus is pure הִתְבַּטְלוּת (hisbatlus), לית לה מגרמה כלום (leis lah m'garmah klum), it reflects like the moon reflecting the sun. That is מלכות דקדושה (Malchus d'kedusha). When the vessel takes on “identity,” and perceived intependence the whole transmission becomes warped. That is Malchus in גלות (galus), and the same “pieces” that are potentially kedusha become reoriented as מלכות דסטרא אחרא (Malchus d'sitra achra). The sharp example is secular “wisdom” like science. It can be a כלי to reveal Hashem, but when it becomes a closed framework that claims independence from the Creator, the greatest potential for gilui becomes the greatest concealment.Arba Malchuyos and the rescue mission: How it gets repaired: Chesed cuts Malchus away from the ארבע מלכויות and returns it to its source. Avraham Avinu embodies this repair. He is סונא בצע (sonei betza). He rejects spoils. He pursues the ארבע מלכים and restores Malchus to kedusha. He is the עמוד האמונה (amud ha'emunah) because he can see unity inside the world's pieces. From Avraham flows the “four sons” framework, and a major teshuvah theme emerges. True teshuvah includes asking forgiveness even for what you do not know you did wrong. Otherwise teshuvah is still confined within your own דעת (daas) and your own box.Shalosh Regalim, simcha, and restoring Ohr Panim: The life-force of Malchus d'kedusha is אור הפנים (ohr hapanim), accessed through the שלוש רגלים (shalosh regalim) and שמחת המצוות (simchas hamitzvos). Amalek represents the center of purposelessness and ליצנות (leitzanus). Shmuel “cuts” Agag, symbolically slicing the כוח of the four distorted malchuyos and reattaching Malchus to kedusha. The regalim restore alignment, rebuild the vessel, and reopen the channel so sechel elyon can once again enter sechel tachton with integrity.

“Depart from me, for I am a sinful man, O Lord.” Peter's reaction to a miraculous catch of fish is more fearful than joyful in the presence Jesus' holiness. In final episode of The Magnificent 37, we examine three miracles involving the disciples' work and witness: the initial calling of the fishermen in Luke 5, the post-resurrection catch in John 21 that restores Peter, and the healing of Malchus' ear in Gethsemane. These signs reveal a Savior who provides abundantly for His Church, restores the fallen to service, and extends mercy even to His enemies in the hour of darkness.   The Rev. Dr. Matthew Richard, pastor of St. Paul's Lutheran Church in Minot, ND, joins the Rev. Dr. Phil Booe to study Luke 5:1–11, John 21:1–14, and Luke 22:50–51.  

“Depart from me, for I am a sinful man, O Lord.” Peter's reaction to a miraculous catch of fish is more fearful than joyful in the presence Jesus' holiness. In final episode of The Magnificent 37, we examine three miracles involving the disciples' work and witness: the initial calling of the fishermen in Luke 5, the post-resurrection catch in John 21 that restores Peter, and the healing of Malchus' ear in Gethsemane. These signs reveal a Savior who provides abundantly for His Church, restores the fallen to service, and extends mercy even to His enemies in the hour of darkness.   The Rev. Dr. Matthew Richard, pastor of St. Paul's Lutheran Church in Minot, ND, joins the Rev. Dr. Phil Booe to study Luke 5:1–11, John 21:1–14, and Luke 22:50–51.   To learn more about St. Paul's in Minot, visit anchoredminot.com. Thy Strong Word kicks off the new year by dedicating our time to study "The Magnificent 37: The Miracles of Jesus." Christ didn't just speak the Word; He demonstrated it with power. From the quiet intimacy of water turning to wine at Cana to the earth-shaking reality of the empty tomb, the Gospels record thirty-seven distinct moments where Jesus suspended the laws of nature to reveal the power of his grace. This isn't just a list of "neat tricks" from history. It is a systematic walkthrough of how God breaks into our broken world to fix it. Why did Jesus curse a fig tree? Why did He need mud to heal a blind man? What does the coin in the fish's mouth teach us about being citizens of heaven and earth?  Host, Pastor Phil Booe and a lineup of guest pastors will take you through each event, verse by verse. We'll move past the Sunday School summary and get into the meat of the text, including the Old Testament connections, the cultural context, and the immediate comfort these signs bring to your life today.   Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Luverne, MN, reveals the light of our salvation in Christ through study of God's Word, breaking our darkness with His redeeming light. Each weekday, two pastors fix our eyes on Jesus by considering Holy Scripture, verse by verse, in order to be strengthened in the Word and be equipped to faithfully serve in our daily vocations. Submit comments or questions to: thystrongword@kfuo.org.

Where Is The Malchus?

The passage links brit milah, Shabbos, and Parshas HaMan, explaining that milah stands above Shabbos and reveals deeper unity between “minor” and “greater” Malchus. Through milah, holiness is drawn down, affirming its beauty and spiritual centrality. https://www.torahrecordings.com/rebbe/igroskodesh/016/005/6042

Bo - Malchus Shamayim is Everywhere

Shiur given by Rabbi Benzion Brodie on Bais Medrash Vaad. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

https://rabbiefremgoldberg.org/vayigash-confronting-antisemites-with-malchus Tue, 23 Dec 2025 15:41:36 +0000 7192 Rabbi Efrem Goldberg Parsha Perspectives - Podcast no

'Then Simon Peter, who had a sword, drew it and struck the high priest's servant, cutting off his right ear. (The servant's name was Malchus.) Jesus commanded Peter, “Put your sword away! Shall I not drink the cup the Father has given me?” ' John 18:10-11

Witness the dramatic and untold story of Malchus, the temple servant, as he encounters Jesus in the Garden of Gethsemane and experiences an unexpected miracle. Explore Malchus' journey from skepticism to faith, as he grapples with the power of Jesus' compassion and the profound impact it has on his life amidst the chaos of betrayal and violence. Today's Bible verse is Mattew 26:52 from the King James Version.Download the Pray.com app for more Christian content including, Daily Prayers, Inspirational Testimonies, and Bedtime Bible Stories.Pray.com is the digital destination for faith. With over 5,000 daily prayers, meditations, bedtime stories, and cinematic stories inspired by the Bible, the Pray.com app has everything you need to keep your focus on the Lord. Make Prayer a priority and download the #1 App for Prayer and Sleep today in the Apple app store or Google Play store.See omnystudio.com/listener for privacy information.

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul. To learn more, visit InwardTorah.org