Podcasts about Praetorium

Matthew 27:27-38New King James VersionThe Soldiers Mock Jesus27 Then the soldiers of the governor took Jesus into the [a]Praetorium and gathered the whole [b]garrison around Him. 28 And they stripped Him and put a scarlet robe on Him. 29 When they had [c]twisted a crown of thorns, they put it on His head, and a reed in His right hand. And they bowed the knee before Him and mocked Him, saying, “Hail, King of the Jews!” 30 Then they spat on Him, and took the reed and struck Him on the head. 31 And when they had mocked Him, they took the robe off Him, put His own clothes on Him, and led Him away to be crucified.The King on a Cross32 Now as they came out, they found a man of Cyrene, Simon by name. Him they compelled to bear His cross. 33 And when they had come to a place called Golgotha, that is to say, Place of a Skull, 34 they gave Him [d]sour wine mingled with gall to drink. But when He had tasted it, He would not drink.35 Then they crucified Him, and divided His garments, casting lots, [e]that it might be fulfilled which was spoken by the prophet:“They divided My garments among them,And for My clothing they cast lots.”36 Sitting down, they kept watch over Him there. 37 And they put up over His head the accusation written against Him:THIS IS JESUS THE KING OF THE JEWS.38 Then two robbers were crucified with Him, one on the right and another on the left.

Rev. Prof. Brian Klebig was preacher for this service. John 18:33-38: Then Pilate entered the Praetorium again, called Jesus, and said to Him, “Are You the King of the Jews?” Jesus answered him, “Are you speaking for yourself about this, or did others tell you this concerning Me?” Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered You to me. What have You done?” Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here.” Pilate therefore said to Him, “Are You a king then?” Jesus answered, “You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice.” Pilate said to Him, “What is truth?” And when he had said this, he went out again to the Jews, and said to them, “I find no fault in Him at all.”

Order of Service: - Prelude - Hymn 287 - Jesus, I Will Ponder Now: vv. 1, 4, 5 - John 18:33-38: Then Pilate entered the Praetorium again, called Jesus, and said to Him, “Are You the King of the Jews?” Jesus answered him, “Are you speaking for yourself about this, or did others tell you this concerning Me?” Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered You to me. What have You done?” Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here.” Pilate therefore said to Him, “Are You a king then?” Jesus answered, “You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice.” Pilate said to Him, “What is truth?” And when he had said this, he went out again to the Jews, and said to them, “I find no fault in Him at all.” - Devotion - Prayer - Hymn 284 - Go To Dark Gethsemane - Blessing - Postlude Service Participants: Rev. Prof. Brian Klebig (Preacher), Micah Smith (Organist)

Today’s Bible Verse: “Then the governor’s soldiers took Jesus into the Praetorium and gathered the whole company of soldiers around him. (28) They stripped him and put a scarlet robe on him, (29) and then twisted together a crown of thorns and set it on his head. They put a staff in his right hand. Then they knelt in front of him and mocked him. “Hail, king of the Jews!” they said. (30) They spit on him, and took the staff and struck him on the head again and again.” - Matthew 27:27-30

Chaplain Don Moldstad was preacher for this service. Matthew 27:27-29: Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole garrison around Him. And they stripped Him and put a scarlet robe on Him. When they had twisted a crown of thorns, they put it on His head, and a reed in His right hand. And they bowed the knee before Him and mocked Him, saying, “Hail, King of the Jews!” Then they spat on Him, and took the reed and struck Him on the head. And when they had mocked Him, they took the robe off Him, put His own clothes on Him, and led Him away to be crucified.

Order of Service: - Prelude - Announcement: Welcome to Premier Registration Saturday. - Hymn 55 - Crown Him With Many Crowns: vv. 1 - 3 - Matthew 27:27-29: Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole garrison around Him. And they stripped Him and put a scarlet robe on Him. When they had twisted a crown of thorns, they put it on His head, and a reed in His right hand. And they bowed the knee before Him and mocked Him, saying, “Hail, King of the Jews!” Then they spat on Him, and took the reed and struck Him on the head. And when they had mocked Him, they took the robe off Him, put His own clothes on Him, and led Him away to be crucified. - Devotion - The King of Love: The King of love my shepherd is, whose goodness faileth never. I nothing lack if I am his, and he is mine forever. Where streams of living water flow, my ransomed soul he leadeth; and where the verdant pastures grow, with food celestial feedeth. And so through all the length of days, thy goodness faileth never; Good Shepherd, may I sing thy praise within thy house forever. (Arr. by Paul Christiansen. Text by Henry Williams Baker) - Prayer - Hymn 55 - Crown Him With Many Crowns: vv. 4, 5 - Blessing - Postlude Service Participants: Chaplain Don Moldstad (Preacher), Hannah Caauwe (Organist), BLC Concert Choir (Choral Group), Prof. David Paulson (Choir Director)

John Farley Pastor Teacher Sunday, March 30, 2025 Who was really on trial? Joh 18:28-40 In Joh 18:28, the civil trial was about to begin. The city of Jerusalem simmered with religious fervor, and discontent with Roman rule. Pilate's home for most the year was in Caesarea. He came to Jerusalem for the Jewish feasts. He was there to keep the peace, and to nip any insurrection in the bud. The governor's headquarters was called the Praetorium. The dominant theme in John's account is the kingdom: the authority of Jesus. Joh 18:36 John's account of the trial brings out the sharp contrast between the character of Pilate and the Person of Jesus. Pilate was on trial before Jesus, not the other way around. Joh... for full notes: http://www.lbible.org/index.php?proc=msg&sf=vw&tid=1732

Experience the dramatic trial of Jesus before Pontius Pilate. This podcast will strengthen your faith and your understanding of the Bible. Hosted by author, attorney, pastor, and founder of Covenant Journey, Mat Staver. Learn more and get involved at CovenantJourney.org

Chaplain Don Moldstad was preacher for this service. John 18:28-40: Then they led Jesus from Caiaphas to the Praetorium, and it was early morning. But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover. Pilate then went out to them and said, “What accusation do you bring against this Man?” They answered and said to him, “If He were not an evildoer, we would not have delivered Him up to you.” Then Pilate said to them, “You take Him and judge Him according to your law.” Therefore the Jews said to him, “It is not lawful for us to put anyone to death,” that the saying of Jesus might be fulfilled which He spoke, signifying by what death He would die. Then Pilate entered the Praetorium again, called Jesus, and said to Him, “Are You the King of the Jews?” Jesus answered him, “Are you speaking for yourself about this, or did others tell you this concerning Me?” Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered You to me. What have You done?” Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here.” Pilate therefore said to Him, “Are You a king then?” Jesus answered, “You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice.” Pilate said to Him, “What is truth?” And when he had said this, he went out again to the Jews, and said to them, “I find no fault in Him at all. But you have a custom that I should release someone to you at the Passover. Do you therefore want me to release to you the King of the Jews?” Then they all cried again, saying, “Not this Man, but Barabbas!” Now Barabbas was a robber.

Order of Service: - Prelude - The Confession of Sin (p. 120) - Hymn 257 - When in the Hour of Utmost Need - The Versicles (pp. 120-121) - Psalm 130 (setting by Fernand de la Tombelle): From out of the depths I have cried to You, O Lord. Listen to my pleading, O Lord, And hear my voice. If You should, O Lord, mark our sins, Lord, who could stand before Your judgment? But there is forgiveness with You, That You may be feared and honored. My soul waits for the Lord, I wait and in His Word I place my hope. O Israel, hope in the Lord, for He is gracious. With Him is abundant redemption. He shall redeem us. He shall redeem us. He shall redeem us. Amen. - John 18:28-40: Then they led Jesus from Caiaphas to the Praetorium, and it was early morning. But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover. Pilate then went out to them and said, “What accusation do you bring against this Man?” They answered and said to him, “If He were not an evildoer, we would not have delivered Him up to you.” Then Pilate said to them, “You take Him and judge Him according to your law.” Therefore the Jews said to him, “It is not lawful for us to put anyone to death,” that the saying of Jesus might be fulfilled which He spoke, signifying by what death He would die. Then Pilate entered the Praetorium again, called Jesus, and said to Him, “Are You the King of the Jews?” Jesus answered him, “Are you speaking for yourself about this, or did others tell you this concerning Me?” Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered You to me. What have You done?” Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here.” Pilate therefore said to Him, “Are You a king then?” Jesus answered, “You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice.” Pilate said to Him, “What is truth?” And when he had said this, he went out again to the Jews, and said to them, “I find no fault in Him at all. But you have a custom that I should release someone to you at the Passover. Do you therefore want me to release to you the King of the Jews?” Then they all cried again, saying, “Not this Man, but Barabbas!” Now Barabbas was a robber. - Homily - Hymn 285 - Jesus Christ, Our Lord Most Holy - The Kyrie (p. 124) - The Lord's Prayer (p. 125) - Hymn 584 - Grant Peace, We Pray, in Mercy, Lord - The Collect (pp. 125-127) - The Benedicamus (p. 127) - The Benediction (p. 127) - Hymn 275 - We Bless Thee, Jesus Christ Our Lord - Postlude Service Participants: Chaplain Don Moldstad (Preacher), Rev. Prof. Mark DeGarmeaux (Organist), Simon Kovaciny (Soloist)

He was born sometime in the mid-fourth century on an island in the Aegean. For a time he lived successfully in the world, receiving a good education in Constantinople, then serving for a time for the Prefect of the Praetorium. But, becoming aware of the vanity of worldly things, he answered Christ's call, gave away all his goods to the poor and entered a monastery in Syria. After four years in obedience, he came to feel that the security of monastic life was inconsistent with the Gospel command to take no thought for the morrow; so he withdrew to the desert, taking with him only his garment and the Book of the Gospel. There he lived alone for seven years.   At the end of this period he set out on an apostolic mission to Mesopotamia, where he brought many to Christ: the city prefect Rabbula was converted after Alexander brought down fire from heaven, and a band of brigands who accosted the Saint on the road were transformed into a monastic community. He finally fled the city when the Christians there rose up demanding that he be made bishop. He once again took up a solitary life in the desert beyond the Euphrates, spending the day in prayer and part of the night sheltered in a barrel. There he remained for forty years. His holiness gradually attracted more than four hundred disciples, whom Alexander organized into a monastic community. Each disciple owned only one tunic, and was required to give away anything that they did not need for that day. Despite this threadbare life, the monastery was able to set up and run a hospice for the poor!   Alexander was perplexed as to how the admonition Pray without ceasing (1 Thess. 5:17) could be fulfilled by frail human flesh, but after three years of fasting and prayer, God showed him a method. He organized his monks into four groups according to whether their native language was Greek, Latin, Syriac or Coptic, and the groups prayed in shifts throughout the day and night. Twenty-four divine services were appointed each day, and the monks would chant from the Psalter between services. The community henceforth came to be known as the Akoimetoi, the Unsleeping Ones. (Similar communities later sprang up in the West, practicing what was there called Laus Perennis; St Columban founded many of these.)   Always desiring to spread the holy Gospel, Saint Alexander sent companies of missionaries to the pagans of southern Egypt. He and a company of 150 disciples set out as a kind of traveling monastery, living entirely on the charity of the villages they visited. Eventually they settled in some abandoned baths in Antioch, setting up a there a monastery dedicated to the unceasing praise of God; but a jealous bishop drove them from the city. Making his way to Constantinople, he settled there with four monks. In a few days, more than four hundred monks had left their monasteries to join his community. The Saint organized them into three companies — Greeks, Latins and Syrians — and restored the program of unsleeping prayer that his community had practiced in Mesopotamia. Not surprisingly, his success aroused the envy and anger of the abbots whose monasteries had been nearly emptied; they managed to have him condemned as a Messalian at a council held in 426. (The Messalians were an over-spiritualizing sect who believed that the Christian life consisted exclusively of prayer.) Alexander was sent back to Syria, and most of his monks were imprisoned; but as soon as they were released, most fled the city to join him again. The Saint spent his last years traveling from place to place, founding monasteries, often persecuted, until he reposed in 430, 'to join the Angelic choirs which he had so well imitated on earth.' (Synaxarion)   The practice of unceasing praise, established by St Alexander, spread throughout the Empire. The Monastery of the Akoimetoi, founded by a St Marcellus, a successor of Alexander, was established in Constantinople and became a beacon to the Christian world. 'Even though it has not been retained in today's practice, the unceasing praise established by Saint Alexander was influential in the formation of the daily cycle of liturgical offices in the East and even more so in the West.' (Synaxarion)

John 18:28-19:16   28 Then they *brought Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter the Praetorium, so that they would not be defiled, but might eat the Passover.29 Therefore Pilate came out to them and *said, “What accusation are you bringing against this Man?” 30 They answered and said to him, “If this Man were not a criminal, we would not have handed Him over to you.” 31 So Pilate said to them, “Take Him yourselves, and judge Him according to your law.” The Jews said to him, “We are not permitted to put anyone to death.” 32 This happened so that the word of Jesus which He said, indicating what kind of death He was going to die, would be fulfilled. 33 Therefore Pilate entered the Praetorium again, and summoned Jesus and said to Him, “You are the King of the Jews?” 34 Jesus answered, “Are you saying this on your own, or did others tell you about Me?” 35 Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests handed You over to me; what have You done?” 36 Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.” 37 Therefore Pilate said to Him, “So You are a king?” Jesus answered, “You say correctly that I am a king. For this purpose I have been born, and for this I have come into the world: to testify to the truth. Everyone who is of the truth listens to My voice.” 38 Pilate *said to Him, “What is truth?” And after saying this, he came out again to the Jews and *said to them, “I find no grounds at all for charges in His case. 39 However, you have a custom that I release one prisoner for you at the Passover; therefore do you wish that I release for you the King of the Jews?” 40 So they shouted again, saying, “Not this Man, but Barabbas.” Now Barabbas was a rebel.  19:1 So Pilate then took Jesus and had Him flogged. 2 And the soldiers twisted together a crown of thorns and placed it on His head, and put a purple cloak on Him; 3 and they repeatedly came up to Him and said, “Hail, King of the Jews!” and slapped Him in the face again and again. 4 And then Pilate came out again and *said to them, “See, I am bringing Him out to you so that you will know that I find no grounds at all for charges in His case.” 5 Jesus then came out, wearing the crown of thorns and the purple robe. And Pilate *said to them, “Behold, the Man!” 6 So when the chief priests and the officers saw Him, they shouted, saying, “Crucify, crucify!” Pilate *said to them, “Take Him yourselves and crucify Him; for I find no grounds for charges in His case!” 7 The Jews answered him, “We have a law, and by that law He ought to die, because He made Himself out to be the Son of God!” 8 Therefore when Pilate heard this statement, he was even more afraid; 9 and he entered the Praetorium again and *said to Jesus, “Where are You from?” But Jesus gave him no answer. 10 So Pilate *said to Him, “Are you not speaking to me? Do You not know that I have authority to release You, and I have authority to crucify You?”11 Jesus answered him, “You would have no authority over Me at all, if it had not been given to you from above; for this reason the one who handed Me over to you has the greater sin.” 12 As a result of this, Pilate made efforts to release Him; but the Jews shouted, saying, “If you release this Man, you are not a friend of Caesar; everyone who makes himself out to be a king opposes Caesar!” 13 Therefore when Pilate heard these words, he brought Jesus out, and sat down on the judgment seat at a place called The Pavement—but in Hebrew, Gabbatha. 14 Now it was the day of preparation for the Passover; it was about the sixth hour. And he *said to the Jews, “Look, your King!” 15 So they shouted, “Away with Him, away with Him, crucify Him!” Pilate *said to them, “Shall I crucify your King?” The chief priests answered, “We have no king except Caesar.” 16 So he then handed Him over to them to be crucified.   BIBLE READING GUIDE - FREE EBOOK - Get the free eBook, Bible in Life, to help you learn how to read and apply the Bible well: https://www.listenerscommentary.com     GIVE -  The Listener's Commentary is a listener supported Bible teaching ministry made possible by the generosity of people like you. Thank you! Give here:  https://www.listenerscommentary.com/give     STUDY HUB - Want more than the audio? Join the study hub to access articles, maps, charts, pictures, and links to other resources to help you study the Bible for yourself. https://www.listenerscommentary.com/members-sign-up   MORE TEACHING - For more resources and Bible teaching from John visit https://www.johnwhittaker.net

Paul was being arrested for preaching the gospel and he was giving a plea to the crowd as he walked up the steps. Then he has to go before Felix and others to plead his case and they wanted to send him back to Jerusalem to have his trial. He refused because he knew there were Jews waiting to ambush him and kill him so, in a quick outburst, Paul appeals to Caesar because he knew it would keep him alive. But prior to going on this trip, Paul was warned by Agabus the prophet that if he went, he would die. Paul chose to go anyway, but God continued to use Paul, even while he was in jail awaiting his opportunity before Caesar. Every jailer, every person in the Praetorium heard the gospel because Paul, in his confinement, told them all about Jesus. The cool thing is, he converted some to Jesus! God can use us, even when we do things quickly, hurriedly, and our crazy decisions!

10/27/24 - John 18:28a - "Into The Praetorium" (Rev. Justin L. Hunter)

Transcript:Hello, this is Pastor Don of Christ Redeemer Church. Welcome to The Kingdom Perspective. What is the most political thing you will do this week? Christian theologian Oliver O'Donovan points out that the act of public worship is a political act. Have you ever thought of it that way?  What is the outrageously bold political act that we do every Sunday? Well, we gather publicly and declare our allegiance to King Jesus—that He is both Christ (the anointed King) and Lord of heaven…and earth! The kings, congresses, and courts of this world do not ultimately determine our fate. Jesus does. Furthermore, we declare that He is coming back to judge the living and the dead—that the citizens of planet earth and its rulers are all ultimately accountable to but one King—a King who was brutally executed for us on a bloody Roman cross, a frightful symbol of state authority and power in the Ancient World. Now, how this has escaped our notice can only be explained by how severely we have neutered the historic gospel. Our contemporary notion of Jesus is way too innocuous, way too harmless. He has become merely a “personal savior” endowed only with as much power that we allot Him in our compartmentalized world. But such a Jesus is not the true Jesus. The true Jesus is King of kings and Lord of lords. And when we fix our eyes on this Jesus, it undercuts the angsty hopelessness that plagues us in these modern times. As we see the kingdoms of this world tremble and even crumble, we remember that the real king was already “crucified, dead and buried for us…. He rose again from the dead…and is now seated at the right hand of God the Father Almighty. From whence He shall come to judge the living and the dead.”1 No one and no thing can escape the reach of King Jesus. Something to think about from The Kingdom Perspective. “Therefore Pilate entered the Praetorium again, and summoned Jesus and said to Him, “You are the King of the Jews?” Jesus answered, “Are you saying this on your own, or did others tell you about Me?” Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests handed You over to me; what have You done?” Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.” Therefore Pilate said to Him, “So You are a king?” Jesus answered, “You say correctly that I am a king. For this purpose I have been born, and for this I have come into the world: to testify to the truth. Everyone who is of the truth listens to My voice.” Pilate said to Him, “What is truth?”~ John 18:33-38 (NASB) 1 Excerpts from the Apostles Creeds.

Talk 46 Mark 15:16-39 The Crucifixion Welcome to Talk 46 in our series on Mark's Gospel. Before we begin, I want to apologise to those of you who have been trying to visit my website. We've been facing some technical difficulties which have yet to be resolved and this has resulted in some delay in the production of these podcasts. However, as you must have discovered if you are now listening to this podcast, all my podcasts are accessible from the usual podcast providers. If in doubt, please google Great Bible Truths with Dr David Petts. But sincere apologies for any inconvenience you may have experienced so far. But now, for today's talk.   Last time we considered Mark 15:1-15 where Jesus is tried before Pontius Pilate. We noted: 1.     The continued determination of the Jewish leaders to have Jesus crucified 2.     The total commitment of Jesus to the way of the cross 3.     The complete moral failure of Pilate to do what was right. And we saw that at the end of that passage Pilate has Jesus flogged and hands him over to be crucified. Today we pick up, the story in verses 16-20:   16 The soldiers led Jesus away into the palace (that is, the Praetorium) and called together the whole company of soldiers. 17 They put a purple robe on him, then twisted together a crown of thorns and set it on him. 18 And they began to call out to him, "Hail, king of the Jews!" 19 Again and again they struck him on the head with a staff and spat on him. Falling on their knees, they paid homage to him. 20 And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him.   Jesus had said yes when Pilate asked him, Are you the king of the Jews? (v2). Of course, the soldiers would have thought that this was an absurd claim, and so they decided that, before they led him away to be crucified, they'd have some fun at his expense. So they put a purple robe on him. They put a crown of thorns on his head and called out, Hail, king of the Jews!" They fell on their knees and paid mock homage to him. Then, when their fun was over, they led him away to be crucified. But, as we shall see later, the soldiers weren't the only ones to mock him. But first, verses 21-26:   21 A certain man from Cyrene, Simon, the father of Alexander and Rufus, was passing by on his way in from the country, and they forced him to carry the cross. 22 They brought Jesus to the place called Golgotha (which means The Place of the Skull). 23 Then they offered him wine mixed with myrrh, but he did not take it. 24 And they crucified him. Dividing up his clothes, they cast lots to see what each would get. 25 It was the third hour when they crucified him. 26 The written notice of the charge against him read: THE KING OF THE JEWS.   Simon, the man who was forced to carry Jesus' cross, was from Cyrene in Libya, north Africa. It's possible he had come on pilgrimage for the Passover festival and was staying in the countryside just outside Jerusalem. It's equally likely that, although he had originally come from Cyrene, he was now permanently living near Jerusalem, as Acts 6:9 seems to indicate that there was in Jerusalem a so-called Synagogue of Freedmen some of whom were men from Cyrene. The fact is, we simply do not know. Neither do we know who his sons, Alexander and Rufus were, although it's possible that Rufus is referred to in Romans 16. The fact that Mark refers to them both by name does seem to suggest that they were known to the early Christian community for whom Mark was writing. We can't help wondering whether they had become Christians as a result of their father's unexpected encounter with Jesus.   What we do know is that Simon was passing by on his way in from the country, and they forced him to carry the cross. It was one of those occasions when something totally unexpected occurs in our lives. At first sight it might seem like sheer coincidence. He just happened to be at the wrong place at the wrong time. Or was it the right place at the right time? The Saviour of the world is on his way to be crucified. It's the most important event in history. Is God in Heaven going to allow anything to happen by accident? Surely not. And if not, there was a divine purpose in Simon's encounter with Jesus. He follows Jesus, carrying his cross all the way to Calvary. It's hard to imagine that he did not remain to witness the events of the crucifixion and, having done so, to continue to follow him for the rest of his life. We're reminded that we're all called to take up our cross and follow Jesus.   But let's pause for a moment and think about unexpected things that may happen in our lives or the lives of people we know who are not yet Christians. Of course, we all love to see miracles of healing that come unexpectedly and are positively life transforming. But what about events that seem negative, rather than positive, like being forced to carry someone else's cross? Has it ever occurred to you that God might have a purpose in allowing these things to happen?   One Sunday morning in June 2016 I was preaching in Ireland on that passage in Matthew 8 where Jesus calms the storm. I remember saying that storms may arise in our lives, even during the coming week, but that Jesus would bring us safely through them. Little did I know that two days later my wife would suffer a massive stroke that was to leave her confined to a wheelchair for the next eight years.   And little did I know on 28th February this year that within less than 24 hours she would be in Heaven. Both were totally unexpected and life-changing events for both of us, but God brought us through, and Eileen has now safely arrived on the other side. Even when unexpected events seem totally negative, God can bring a positive outcome, even if we can't see it at the time. And he can bring about unexpected events in the lives of those who don't yet know him that will draw them to himself.   But back to our passage. They bring Jesus to the place of execution, and they offer him wine mixed with myrrh. This was an act of mercy to condemned criminals usually provided by the women of Jerusalem, but here passed on to Jesus by the soldiers. But Jesus does not accept it. He wants to remain in full possession of his faculties. No anaesthetic can ease the pain of the suffering he is about to endure. He is to bear the full agony of crucifixion, the full penalty for all our sins.   And so they crucify him. The Gospel writers spare us the physical details, perhaps because they were all too familiar to their readers, but also because Jesus' suffering was far more than physical, and far more than the psychological torture he endured at the hands of those who humiliated him. His greatest agony was separation from his Father as the spotless Lamb of God bore the sins of the whole world. Most of the accusations brought against him were false, but he was finally condemned to death for telling the truth, for admitting who he really was, the Christ, the Son of God, the king of the Jews. But it mattered little to the Roman soldiers. They were too busy gambling for his clothes.   But now verses 27-32. 27 They crucified two robbers with him, one on his right and one on his left. 29 Those who passed by hurled insults at him, shaking their heads and saying, "So! You who are going to destroy the temple and build it in three days, 30 come down from the cross and save yourself!" 31 In the same way the chief priests and the teachers of the law mocked him among themselves. "He saved others," they said, "but he can't save himself! 32 Let this Christ, this King of Israel, come down now from the cross, that we may see and believe." Those crucified with him also heaped insults on him.   Mark doesn't say much about the two robbers crucified each side of Jesus. It's Luke who tells us how one of them joined in with the mocking of the crowd and the soldiers, but is rebuked by the other one who says, Don't you fear God, since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong. And then says, Jesus, remember me when you come into your kingdom.   This man could certainly not have understood the fully developed doctrine of salvation initiated by Jesus and later taught by the first apostles, but somehow he grasped enough to acknowledge that he was guilty, that he deserved his punishment, that Jesus was innocent and was indeed a king for whom death would not be the end but would lead to a kingdom in which somehow he, a robber, hoped to be remembered. He could hardly ask for more, but Jesus grants him far more than he asks for: I tell you the truth, today you will be with me in paradise (Luke 23:43).   That was what Jesus was dying for – the salvation of sinners, sinners like this robber, even sinners like Barabbas whose place on that cross Jesus had taken, and sinners like you and me.   But back to our passage in Mark. We saw in verses 16-20 how the soldiers humiliated, mocked and abused Jesus. Now in verses 29-32 we see the mockery continuing, this time not just by those who passed by but by the chief priests and teachers of the law as well. Looking at the passage as a whole, we see that Jesus was mocked by the soldiers who crucified him, the unrepentant thief on the cross beside him, those who were passing by without even stopping to think, the chief priests and teachers of the law, and, as we see in the next section, the man who offered Jesus wine vinegar to drink.   Verses 33-34. 33 At the sixth hour darkness came over the whole land until the ninth hour. This darkness lasted from 12 noon until 3 o'clock in the afternoon. It can't have been a normal eclipse of the sun, as Passover was celebrated at the time of the full moon when the moon would have been in the wrong part of the sky. This darkness was a supernatural event initiated by God himself. All attempts at astronomical explanation of such events, including incidentally the star followed by the Magi in Matthew 2, are totally futile. When God works a miracle there is no natural explanation. If there were, it would not be a miracle!   But what was the purpose of this darkness? It's mentioned in Matthew and Luke as well as Mark, but none of them tell us its purpose, so we need to tread carefully here. We're on holy ground. But perhaps we can find an answer in the events that are closely connected with it in the Gospel records – Jesus' cry, My God, my God, why have you forsaken me?, the tearing of the temple curtain from the top to the bottom, the earthquake that accompanied it, the constant demands of the Jews for a sign from Heaven, the final cry of Jesus, It is finished, and the cry of the centurion, Surely this man was the Son of God.   Combined with these events we can surely interpret the darkness as a sign of God's anger at human sin, and at the rejection of his Son by the Jewish leaders. It was a sign that this crucifixion was no ordinary crucifixion. It was a sign that temple worship was now terminated. It was the sign that the Jewish leaders had constantly demanded but still would not accept.  It was a sign of God's vindication of all that Jesus had claimed to be. It was a sign, for all who, like the centurion, would receive it, that Jesus was indeed the Son of God.   34 And at the ninth hour Jesus cried out in a loud voice, "Eloi, Eloi, lama sabachthani?" – which means, "My God, my God, why have you forsaken me?" From before time began, back in eternity, Jesus, the Son of God, had enjoyed intimate fellowship with his Father. But now, as Jesus carries our sin, God who is holy and cannot look on sin (Habakkuk 1:13), turns his face away. This for Jesus was the greatest agony of the cross. But his cry must not be seen as a cry of despair. Jesus was well aware that he was quoting Psalm 22 which in so many ways was prophetic of the crucifixion, but which concludes in glorious triumph, for all the ends of the earth will turn to the Lord and all the families of the nations will bow down before him. It was for the joy that was set before him that he endured the cross (Hebrews 12:2).   Verses 35-39 complete the story. 35 When some of those standing near heard this, they said, "Listen, he's calling Elijah." 36 One man ran, filled a sponge with wine vinegar, put it on a stick, and offered it to Jesus to drink. "Now leave him alone. Let's see if Elijah comes to take him down," he said. 37 With a loud cry, Jesus breathed his last. 38 The curtain of the temple was torn in two from top to bottom. 39 And when the centurion, who stood there in front of Jesus, heard his cry and saw how he died, he said, "Surely this man was the Son of God!"   Jesus' cry had been in Aramaic, but some mistakenly thought he was calling for Elijah. The mocking continues right to the end - Let's see if Elijah comes to take him down.   John 19:28-30 supplies some information not given in the Synoptic Gospels. Jesus says, I am thirsty and in response he is offered wine vinegar to drink, which he accepts and then cries, It is finished. This is undoubtedly the loud cry referred to in Mark 15:37. Jesus had refused the wine offered to him earlier, but now the work of atonement was complete. He accepts the drink to clear his voice for one last final cry. It is finished.   There was so much that was finished at that moment, not just his earthly life and suffering, but the reason for that suffering was now accomplished, the work of atonement, the bearing of our sin, the means of entry into the presence of a holy God as the veil of the temple is split in two from the top to the bottom. No longer the need for the animal sacrifices demanded by the Law, no longer a temple made with human hands… Jesus has done it all – and he did it for me!   The Roman centurion could not possibly have understood all that, but he understood enough to know that Jesus really was the Son of God. Perhaps he came to understand later, not only that Jesus was the Soon of God, but that he was, in the words of Paul, The Son of God who loved me and gave himself for me. Charles Wesley certainly understood it when he wrote:   It's finished, the Messiah dies, cut off for sins, but not his own. Accomplished is the sacrifice, the great redeeming work is done. It's finished, all the debt is paid, justice divine is satisfied, The grand and full atonement made; God for guilty world has died. The veil is rent in Christ alone, the living way to heaven is seen, The middle wall is broken down and all mankind my enter in. The types and figures are fulfilled; exacted is the legal pain. The precious promises are sealed, the spotless Lamb of God is slain. The reign of sin and death is o'er, and all may live from since set free. Satan has lost his mortal power. It's swallowed up in victory! Saved from the legal curse I am. My saviour hangs on yonder tree. See there the meek expiring Lamb. It's finished, he expires for me. Accepted in the well beloved and clothed in righteousness divine I see the bar to heaven removed, and all thy merits, Lord, are mine. Death, hell, and sin are now subdued. All grace is now to sinners given. And lo, I plead the atoning blood, and in thy right I claim thy heaven.   God bless you.

Send us a text“Pilate came out again and *said to them, “Behold, I am bringing Him out to you so that you may know that I find no guilt in Him.” Jesus then came out, wearing the crown of thorns and the purple robe. Pilate *said to them, “Behold, the Man!” So when the chief priests and the officers saw Him, they cried out saying, “Crucify, crucify!” Pilate *said to them, “Take Him yourselves and crucify Him, for I find no guilt in Him.” The Jews answered him, “We have a law, and by that law He ought to die because He made Himself out to be the Son of God.” Therefore when Pilate heard this statement, he was even more afraid; and he entered into the Praetorium again and *said to Jesus, “Where are You from?” But Jesus gave him no answer. So Pilate *said to Him, “You do not speak to me? Do You not know that I have authority to release You, and I have authority to crucify You?” Jesus answered, “You would have no authority over Me, unless it had been given you from above; for this reason he who delivered Me to you has the greater sin.” As a result of this Pilate made efforts to release Him, but the Jews cried out saying, “If you release this Man, you are no friend of Caesar; everyone who makes himself out to be a king opposes Caesar.” Therefore when Pilate heard these words, he brought Jesus out, and sat down on the judgment seat at a place called The Pavement, but in Hebrew, Gabbatha. Now it was the day of preparation for the Passover; it was about the sixth hour. And he *said to the Jews, “Behold, your King!” So they cried out, “Away with Him, away with Him, crucify Him!” Pilate *said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.””‭‭John‬ ‭19‬:‭4‬-‭15‬ ‭Support the showThe American Soul Podcasthttps://www.buzzsprout.com/1791934/subscribe

Send us a text“Now Simon Peter was standing and warming himself. So they said to 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, being a relative of the one whose ear Peter cut off, *said, “Did I not see you in the garden with Him?” Peter then denied it again, and immediately a rooster crowed. Then they *led Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium so that they would not be defiled, but might eat the Passover. Therefore Pilate went out to them and *said, “What accusation do you bring against this Man?” They answered and said to him, “If this Man were not an evildoer, we would not have delivered Him to you.” So Pilate said to them, “Take Him yourselves, and judge Him according to your law.” The Jews said to him, “We are not permitted to put anyone to death,” to fulfill the word of Jesus which He spoke, signifying by what kind of death He was about to die. Therefore Pilate entered again into the Praetorium, and summoned Jesus and said to Him, “Are You the King of the Jews?” Jesus answered, “Are you saying this on your own initiative, or did others tell you about Me?” Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests delivered You to me; what have You done?” Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.” Therefore Pilate said to Him, “So You are a king?” Jesus answered, “You say correctly that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears My voice.” Pilate *said to Him, “What is truth?” And when he had said this, he went out again to the Jews and *said to them, “I find no guilt in Him. But you have a custom that I release someone for you at the Passover; do you wish then that I release for you the King of the Jews?” So they cried out again, saying, “Not this Man, but Barabbas.” Now Barabbas was a robber.”‭‭John‬ ‭18‬:‭25‬-‭40‬ Support the showThe American Soul Podcasthttps://www.buzzsprout.com/1791934/subscribe

Faith is not built on __________________ alone, but on God's __________________. [Mark 15:42-46 NIV] It was Preparation Day (that is, the day before the Sabbath). So as evening approached, [43] Joseph of Arimathea, a prominent member of the Council, who was himself waiting for the kingdom of God, went boldly to Pilate and asked for Jesus' body. [44] Pilate was surprised to hear that he was already dead. Summoning the centurion, he asked him if Jesus had already died. [45] When he learned from the centurion that it was so, he gave the body to Joseph. [46] So Joseph bought some linen cloth, took down the body, wrapped it in the linen, and placed it in a tomb cut out of rock. Then he rolled a stone against the entrance of the tomb. The __________________ scientists in the world can't explain how the __________________ was made. [Mark 15:15-20] So to pacify the crowd, Pilate released Barabbas to them. He ordered Jesus flogged with a lead-tipped whip, then turned him over to the Roman soldiers to be crucified. [16] The soldiers took Jesus into the courtyard of the governor's headquarters (called the Praetorium) and called out the entire regiment. [17] They dressed him in a purple robe, and they wove thorn branches into a crown and put it on his head. [18] Then they saluted him and taunted, "Hail! King of the Jews!" [19] And they struck him on the head with a reed stick, spit on him, and dropped to their knees in mock worship. [20] When they were finally tired of mocking him, they took off the purple robe and put his own clothes on him again. Then they led him away to be crucified. Crucifixion was designed to be the most ________________ way to die. [John 19:32-34] So the soldiers came and broke the legs of the two men crucified with Jesus. [33] But when they came to Jesus, they saw that he was already dead, so they didn't break his legs. [34] One of the soldiers, however, pierced his side with a spear, and immediately blood and water flowed out. It is a __________________ how a dead man could live again. [John 20:3-7] Peter and the other disciple started out for the tomb. [4] They were both running, but the other disciple outran Peter and reached the tomb first. [5] He stooped and looked in and saw the linen wrappings lying there, but he didn't go in. [6] Then Simon Peter arrived and went inside. He also noticed the linen wrappings lying there, [7] while the cloth that had covered Jesus' head was folded up and lying apart from the other wrappings. The ______________________ is the ultimate evidence of God's victory over __________________.

Dissension in the capitolBased on the work of Robyn Bee, In 7 parts. Listen to the ► Podcast at Connected.“My guards were out in the city last night,” the Empress said. “They can confirm some of the captain’s reports. There is real wealth, real organization behind some of these dissenters.”“Traitors,” Belisarius growled. The dark-haired general’s cheeks were red with anger. “Augustus, let me bring my legions into the city. I can have the worst of the factions hanged by sunset.”The Emperor, Justinian, massaged the bridge of his nose. “I’m not going to let stratiotai loose in my own capital, Bel. The people aren’t our enemy.”“They’re burning the city down around us!”“Captain,” Theodora said before her husband could speak. She addressed the nervous-looking commander of the city guard. “We’ve had riots before. Why haven’t you been able to keep the peace these past few days?”The guardsman bowed low. “Your pardon, Augusta. I have few men under my command, and the Blues and Greens are well entrenched in most parts of the city. In the past, they’ve done a lot of the work in keeping their own neighborhoods orderly. Now, however,” He trailed off into a grimace."Now, they’re the bastards doing all the damage,” Antonina said from where she sat beside her husband.Belisarius’ wife had swept her blonde hair back from her face, sifting through a stack of reports on the table in front of her. Antonina accompanied the general nearly every time he went out on campaign. She was well used to helping him untangle the mess of paperwork that taking any sort of decision inevitably produced.“You cannot control the city, then?” The Empress said.“Forgive me, Augusta, but I cannot. Not on my own. I’ve lost dozens already in the attempt.”“Then let me bring in the legions,” Belisarius said, his fist slamming against the table. “We’re letting the mob run us over!”“Enough!” The Emperor snapped. “I am not slaughtering hundreds because a few nobles are stirring up discontent! We are an Empire of laws, and I will not taint our efforts with the senseless spilling of blood.”The two men glared at each other. They were men of power, both used to getting their own way. But of course, only one was Emperor.Belisarius looked away. “Of course, Augustus.”The Empress let out a breath. She dismissed the captain with a few words of thanks, before going to her husband. She leaned into him from behind his chair, wrapping her arms around his chest.Justinian slumped back. “The Blues and the Greens; why did my damned predecessors have to cede so much to them?”Theodora kissed him on the cheek. “We always knew that curtailing them would be difficult, love. Don’t lose sight of what we are trying to accomplish.”The Emperor breathed deeply of his wife’s scent, leaning into her touch. He let out a long sigh and straightened.“Okay. They want me to pardon the escaped prisoners, right? Will satisfy them?”“Seems like the minimum,” Antonina said, fanning her summer-reddened face. “They’ve already escaped, so what’s the harm?”“The harm,” Belisarius said. “Is that they were condemned to die.”“Bel is right, my love,” the Empress said. “You spoke of upholding our laws; what message does it send to those watching us for weakness if we capitulate on this now?”I shifted in my place against one of the walls. Helena and I were the only other ones in the room now, our post only a protective lunge from the Empress’ seat.They had been at this for an hour and more, a series of officials, titled aristocrats and soldiers streaming in and out of the Emperor’s office. They’d been summoned to give their official opinions, testimonies, and reports; the mass of information intended to aid the Emperor in handling the developing crisis.Or not handling it, as seemed to be the case.I turned away, looking towards the open window. Outside, the sun was high in the sky. I could see the sloping roofs of the Hagia Sofia and the Patriarch’s residence. The city stretched beyond, baking in the afternoon heat.The scorching summer temperature, not at all helped by the pall of smoke that hung over the capital’s streets.The planned chariot races were due to begin soon, when there was a loud knock at the door. One of the Excubitors on duty poked his head in.“Senator Hypatius is here, Augustus,” the man said.“What?” The Emperor responded. “This is a closed meeting. Send him away.”The guard hesitated. “Of course, sire. He says that he’s come from the city, however. And that he holds a list of the people’s demands.Justinian and his wife exchanged a glance. "Very well. Send him in.”“You Imperial Majesties,” the senator said, sweeping his robes out in a deep bow. “Thank you for seeing me.”“Out with it, Hypatius,” Belisarius growled. “We don’t have time for your pretty words.”“Of course, general,” the senator said. He approached after a nod from the Emperor, pulling a roll of parchment from somewhere on his person. “I’ll speak plainly. Representatives from the Blues and Greens approached me earlier today. We sat down together to speak of their grievances. This is the result of that meeting.”He set the parchment down. The Emperor, Belisarius, and Antonina set upon it like wolves; ripping it open and devouring its content. The Empress, however, watched the senator.“You’re uninterested in the people’s demands, Augusta?” Hypatius asked.“I have a good idea as to what they are already, senator,” she said. “I’m more interested in what role you play in all this.”The man smoothed his robes. “That of simple messenger, Augusta.”“But why you?” She said. “And who were these ‘representatives’ you met with.”Hypatius shrugged. “I’m not sure. But I’ve worked hard to cultivate a reputation as a fair man who is much agreeable to reason. So, perhaps it is for that.”“Indeed,” the Empress said. “It must be your, reputation.”The senator bristled, but the Emperor chose that moment to speak. “This is absurd! The dismissal of my prefect, John, and of my quaestor? The full pardon of the prisoners and the repeal of my new laws?”“Not every single one of your new laws, Augustus,” Hypatius said, smoothly. “I believe those changes most desired are spelled out.”“No,” the Emperor said. “Not all. Mainly those towards women and the change in the aristocracy’s share of tax.”“The people are aggrieved, your Majesty,” Hypatius said. “You’ve stripped the Blues and Greens of power and have changed many of the basic tenants of our laws. Add to this, the ruinous cost of our campaigns in the east; surely you must understand some of the people’s plight?”“I’m not agreeing to any of this,” the Emperor growled.“Augustus, please. There is wisdom in giving a little to gain a lot.”Theodora snorted. “Explain to me the wisdom of completely folding over?”They continued in this vein for the rest of the time they had, arguing back and forth until we left for the Hippodrome. Hypatius accompanied us through the halls of the Imperial Palace, one of several that had been invited to watch that afternoon’s races in the presence of the Emperor.The stadium was full when we arrived, the crowd a roiling mass of anger. They roared when Justinian stepped into view, drunk on wine and the victories they’d already had against the city.The Emperor called for quiet, biding them to let him answer their resentments. It was several long minutes before the mob was still enough for his voice to be heard. He began his speech, and on the sands, the first of the charioteers emerged.Theodora had not yet taken her seat, remaining back by Helena and me while her husband spoke. There were a dozen or so Excubitors in the box as well, there to make sure no harm came to the Imperial family and their guests.Hypatius approached while Justinian was halfway through his prepared words.“The Emperor is wise to give into these demands.”The Empress didn’t let any of her anger show. She’d argued hard against any sort of concession. “There are some things that he will not bend on. No matter how much of your wisdom that you share.”The senator’s eyes moved about, making sure that none but we were within earshot. Disdain flooded his tone.“You mean the repeal of your laws?” He smirked. “I fear that it is only a matter of time, Empress.”“Victory is an ugly color on you, Hypatius. But it is a bit premature, is it not?”“Premature?” The senator swept his arm out. “Look at this. The people cry for change! Will you really try to keep forcing your unwanted beliefs onto so many who want nothing of them?”“Unwanted?” The Empress said. “The elevation of women is good for the Empire as a whole, senator. Are we too, not God’s creatures.”“Of course, though none other possess such delusions of grandeur.”The Empress snorted. “Only those born to privilege see equality as a loss.”“A privilege,” Hypatius said, “that was granted to us by God. And how wise a decision it was. Did a woman’s choice not already cost us the paradise of Eden?”“Ah, of course,” Theodora said. “That old tale. What a stupid girl she was, to listen to the serpent and hide her naked perfection. As if clothing herself against a man’s crawling eyes could ever bring some sort of comfort.”“A wholly false interpretation.” The senator sneered. “But I suppose that we should trust a whore’s mind to see lust as the root of all things.”I tensed, my anger flaring. I made to step forward, but the Empress flicked her open palm towards me.“I was a whore, senator,” she said. “And so, you may trust me when I say that it wasn’t women that came to me with minds full of lust.”“As you well know,” Hypatius said, face reddening. “Eve’s sin was disobedience; her refusal to submit herself to man and God. A sin which you seek to drive us back into.”“Was it not God who made me Empress?” Theodora said. “It is by His divine authority I rule.”“Your authority,” he spat, “comes from trapping a powerful enough man between your legs. You would determine the course of our Empire through the ungodly use of your sex!”“Does my husband’s love and respect for me somehow cloud his mind?”“Love,” he said. “Or is it your flesh that you use to steer him towards your ends?”“My husband is no slave to his desires, Hypatius. Great men do not possess the flaws of the majority.”Hypatius’ eyes flashed, but the Empress wasn’t finished.“And surely, senator, a man like you can come up with something other than the same fearful lamentations? God has granted gifts to all his creations. Is it not the most pathetic sort of weakness; that the man who lords over his family with the strength of his arm, suddenly cries sin when his own base lust is used against him?”“Our laws are clear,” Hypatius said through gritted teeth. “Do not expect us to sit quietly by as you trample over nature and tradition.”“Ah, so it is 'us’ now?” Theodora said. “How easy you speak of disobedience when it is the sin of another. Your Emperor, the one who you have sworn to obey as your master, has commanded that you cease this insurrection.”The Empress’ expression was hard, looking down towards the senator from an eagle’s height. “Do you too, as Eve once did, refuse to submit yourself?”Hypatius didn’t respond, glaring at the Empress with barely-held fury. But she wasn’t finished speaking, leaning forward.“You cannot see past your own failings. You’re weak, and your insecurities disgust me. Men like you make us out to be frail, simple creatures that are good for nothing more than venting your lust and bearing your children. Your fragile egos cannot bear the thought that a woman might, in truth, be a stronger, more intelligent, more capable being than you will ever be.”The Empress moved towards him; the deadly grace of the raptor’s dive. Her words, filled with the eagle’s unshakable pride, pinned him like talons.“But I will liberate us. I will show all of you what a woman can really be.”She reached out to run a finger along Hypatius’ jaw. He flinched back at the sudden contact, looking away from the Empress’ languid smile.“And be sure,” she purred, her silken chest so near to his. “That I will use every weapon in my arsenal.”“Vile woman,” he hissed. His face blazed. “You don’t know what’s coming, you stupid whore. I’ll,”The mob’s rising roar swallowed his next words. I turned in time to see the crowd flooding onto the sands of the Hippodrome.”Nika! Nika! “They crashed against the palace walls; swords and axes and pitchforks flashing in the summer sun. The Emperor shouted, but the mob didn’t hear. They pounded against the walls, flames rising from where men held torches to the stadium’s wooden stands.The Hippodrome was burning, smoke rising with the thunder of the crowd’s battle cry.”Nika! Nika! Nika! Nika! “We were under siege. And when I looked back towards the Empress, Hypatius was gone.Act 3An Empress besieged."Have you ever been under siege, my Leontius?”I turned at the sound of the Empress’ voice, stiffening into a salute. “Augusta! ”She rolled her eyes. “And a good morning to you too. Has three days of confinement truly done nothing to ease your sense of property?”“That’s like asking whether the sight of the sun makes the fish want to fly,” Helena called from where she stood by the door.“Oh?” Theodora said. “And what does this fish have in common with our Leontius?”Helena grinned. “Neither of them can actually comprehend the question.”The Empress laughed, and I leveled my best glare toward my shield mate. This, of course, had the unfortunate result of drawing laughter from her as well.“We’re under siege,” I reminded both women.The Empress came to stand beside me at the window. She lay a warm palm against my forearm and gazed out.Beneath us, Constantinople burned.The sky was choked with a haze of smoke and ash. The mid-morning sun appeared dark, hanging there like a disk of smudged bronze. The fog was noxious, cloying; it blocked the sun’s light though it did nothing to shield us from the summer heat. Rather, it seemed to trap it like some great oven; magnifying it so that the already thick air turned positively suffocating.“So much destruction,” she said. Her palm flexed on my forearm. “The labor of decades and centuries gone, just like that.”“Augusta." Then, after a moment’s hesitation, I added. "I caught a few glimpses through the smoke. It looks like there’s a lot less damage further out.”She squeezed my arm, smiling without feeling. “I suppose that makes sense. It’s not their own homes they wish to burn, after all.”I followed the Empress’ gaze as she took in the shattered villas, pavilions, and monuments that now surrounded the Imperial Palace. Many of the ruins still smoldered, adding the stench of their own unique blend of char to the air.The Praetorium, the military headquarters of the Empire, had been gutted. A centuries-old courthouse had been torn down; its statues shattered. And in the distance, where great Hagia Sofia had once stood, there was nothing more than an empty patch of sky.Theodora stared at that empty place for several long moments, eventually pulling the heavy golden cross out from between her breasts to press it against her lips.Last was the Hippodrome. We could see the edge of it from the Empress’ window. And though its venerable stones were scarred by fire and rage, it still rose high above the city. It was at once a reassuring reminder of the Empire’s might and the cradle from which its destruction might have been birthed.“You never answered my question,” the Empress said.“Augusta?”Theodora smiled. “Have you ever been besieged?”“Your pardon, Augusta,” I said, flushing. “No, I was never garrisoned along the border. I’ve only ever been on the attacking side.”“Hmm,” she said. “And what do you think our chances are here?”“They’re good, Augusta. In a lot of ways, it’s harder to sit around outside the walls than within. It takes a lot of will, discipline, and organization to properly besiege a fortress.”“Things that you don’t believe our citizens have?”I shrugged. “They’re focused now, Augusta. But that becomes more difficult as days become weeks.”“Hmm,” she said. “Perhaps.”We could see them from up here; the mob. They swirled through the streets below, stained with soot and fueled by wine and victory. They were not so much an organized force as a writhing mass of blue and green with iron in their hands and cries of war on their lips.Nika! Nika! Nika!I could hear them now, the crowd pulsing with their chant of conquest and fury. They were swirling about the Hippodrome’s entrance, keeping clear, as of yet, of the palace’s walls. They seemed to be going into the arena, funneling into the still-smoking interior.“It’s hard to believe,” the Empress said. “That so few of my husband’s guards can keep out so many.”“Three hundred Excubitors is not so small a number, Augusta, when put behind strong walls.”“Neither are those extra few hundred that Belisarius called in, I suppose.” She squeezed my arm one more time before letting go. “I shall defer to your judgment then, my Leontius. Now, trapped nobles and dignitaries will soon begin to pester my husband. Before I go to help him, however, I wish to see what the

Dissension in the capitolBased on the work of Robyn Bee, In 7 parts. Listen to the ► Podcast at Connected.“My guards were out in the city last night,” the Empress said. “They can confirm some of the captain’s reports. There is real wealth, real organization behind some of these dissenters.”“Traitors,” Belisarius growled. The dark-haired general’s cheeks were red with anger. “Augustus, let me bring my legions into the city. I can have the worst of the factions hanged by sunset.”The Emperor, Justinian, massaged the bridge of his nose. “I’m not going to let stratiotai loose in my own capital, Bel. The people aren’t our enemy.”“They’re burning the city down around us!”“Captain,” Theodora said before her husband could speak. She addressed the nervous-looking commander of the city guard. “We’ve had riots before. Why haven’t you been able to keep the peace these past few days?”The guardsman bowed low. “Your pardon, Augusta. I have few men under my command, and the Blues and Greens are well entrenched in most parts of the city. In the past, they’ve done a lot of the work in keeping their own neighborhoods orderly. Now, however,” He trailed off into a grimace."Now, they’re the bastards doing all the damage,” Antonina said from where she sat beside her husband.Belisarius’ wife had swept her blonde hair back from her face, sifting through a stack of reports on the table in front of her. Antonina accompanied the general nearly every time he went out on campaign. She was well used to helping him untangle the mess of paperwork that taking any sort of decision inevitably produced.“You cannot control the city, then?” The Empress said.“Forgive me, Augusta, but I cannot. Not on my own. I’ve lost dozens already in the attempt.”“Then let me bring in the legions,” Belisarius said, his fist slamming against the table. “We’re letting the mob run us over!”“Enough!” The Emperor snapped. “I am not slaughtering hundreds because a few nobles are stirring up discontent! We are an Empire of laws, and I will not taint our efforts with the senseless spilling of blood.”The two men glared at each other. They were men of power, both used to getting their own way. But of course, only one was Emperor.Belisarius looked away. “Of course, Augustus.”The Empress let out a breath. She dismissed the captain with a few words of thanks, before going to her husband. She leaned into him from behind his chair, wrapping her arms around his chest.Justinian slumped back. “The Blues and the Greens; why did my damned predecessors have to cede so much to them?”Theodora kissed him on the cheek. “We always knew that curtailing them would be difficult, love. Don’t lose sight of what we are trying to accomplish.”The Emperor breathed deeply of his wife’s scent, leaning into her touch. He let out a long sigh and straightened.“Okay. They want me to pardon the escaped prisoners, right? Will satisfy them?”“Seems like the minimum,” Antonina said, fanning her summer-reddened face. “They’ve already escaped, so what’s the harm?”“The harm,” Belisarius said. “Is that they were condemned to die.”“Bel is right, my love,” the Empress said. “You spoke of upholding our laws; what message does it send to those watching us for weakness if we capitulate on this now?”I shifted in my place against one of the walls. Helena and I were the only other ones in the room now, our post only a protective lunge from the Empress’ seat.They had been at this for an hour and more, a series of officials, titled aristocrats and soldiers streaming in and out of the Emperor’s office. They’d been summoned to give their official opinions, testimonies, and reports; the mass of information intended to aid the Emperor in handling the developing crisis.Or not handling it, as seemed to be the case.I turned away, looking towards the open window. Outside, the sun was high in the sky. I could see the sloping roofs of the Hagia Sofia and the Patriarch’s residence. The city stretched beyond, baking in the afternoon heat.The scorching summer temperature, not at all helped by the pall of smoke that hung over the capital’s streets.The planned chariot races were due to begin soon, when there was a loud knock at the door. One of the Excubitors on duty poked his head in.“Senator Hypatius is here, Augustus,” the man said.“What?” The Emperor responded. “This is a closed meeting. Send him away.”The guard hesitated. “Of course, sire. He says that he’s come from the city, however. And that he holds a list of the people’s demands.Justinian and his wife exchanged a glance. "Very well. Send him in.”“You Imperial Majesties,” the senator said, sweeping his robes out in a deep bow. “Thank you for seeing me.”“Out with it, Hypatius,” Belisarius growled. “We don’t have time for your pretty words.”“Of course, general,” the senator said. He approached after a nod from the Emperor, pulling a roll of parchment from somewhere on his person. “I’ll speak plainly. Representatives from the Blues and Greens approached me earlier today. We sat down together to speak of their grievances. This is the result of that meeting.”He set the parchment down. The Emperor, Belisarius, and Antonina set upon it like wolves; ripping it open and devouring its content. The Empress, however, watched the senator.“You’re uninterested in the people’s demands, Augusta?” Hypatius asked.“I have a good idea as to what they are already, senator,” she said. “I’m more interested in what role you play in all this.”The man smoothed his robes. “That of simple messenger, Augusta.”“But why you?” She said. “And who were these ‘representatives’ you met with.”Hypatius shrugged. “I’m not sure. But I’ve worked hard to cultivate a reputation as a fair man who is much agreeable to reason. So, perhaps it is for that.”“Indeed,” the Empress said. “It must be your, reputation.”The senator bristled, but the Emperor chose that moment to speak. “This is absurd! The dismissal of my prefect, John, and of my quaestor? The full pardon of the prisoners and the repeal of my new laws?”“Not every single one of your new laws, Augustus,” Hypatius said, smoothly. “I believe those changes most desired are spelled out.”“No,” the Emperor said. “Not all. Mainly those towards women and the change in the aristocracy’s share of tax.”“The people are aggrieved, your Majesty,” Hypatius said. “You’ve stripped the Blues and Greens of power and have changed many of the basic tenants of our laws. Add to this, the ruinous cost of our campaigns in the east; surely you must understand some of the people’s plight?”“I’m not agreeing to any of this,” the Emperor growled.“Augustus, please. There is wisdom in giving a little to gain a lot.”Theodora snorted. “Explain to me the wisdom of completely folding over?”They continued in this vein for the rest of the time they had, arguing back and forth until we left for the Hippodrome. Hypatius accompanied us through the halls of the Imperial Palace, one of several that had been invited to watch that afternoon’s races in the presence of the Emperor.The stadium was full when we arrived, the crowd a roiling mass of anger. They roared when Justinian stepped into view, drunk on wine and the victories they’d already had against the city.The Emperor called for quiet, biding them to let him answer their resentments. It was several long minutes before the mob was still enough for his voice to be heard. He began his speech, and on the sands, the first of the charioteers emerged.Theodora had not yet taken her seat, remaining back by Helena and me while her husband spoke. There were a dozen or so Excubitors in the box as well, there to make sure no harm came to the Imperial family and their guests.Hypatius approached while Justinian was halfway through his prepared words.“The Emperor is wise to give into these demands.”The Empress didn’t let any of her anger show. She’d argued hard against any sort of concession. “There are some things that he will not bend on. No matter how much of your wisdom that you share.”The senator’s eyes moved about, making sure that none but we were within earshot. Disdain flooded his tone.“You mean the repeal of your laws?” He smirked. “I fear that it is only a matter of time, Empress.”“Victory is an ugly color on you, Hypatius. But it is a bit premature, is it not?”“Premature?” The senator swept his arm out. “Look at this. The people cry for change! Will you really try to keep forcing your unwanted beliefs onto so many who want nothing of them?”“Unwanted?” The Empress said. “The elevation of women is good for the Empire as a whole, senator. Are we too, not God’s creatures.”“Of course, though none other possess such delusions of grandeur.”The Empress snorted. “Only those born to privilege see equality as a loss.”“A privilege,” Hypatius said, “that was granted to us by God. And how wise a decision it was. Did a woman’s choice not already cost us the paradise of Eden?”“Ah, of course,” Theodora said. “That old tale. What a stupid girl she was, to listen to the serpent and hide her naked perfection. As if clothing herself against a man’s crawling eyes could ever bring some sort of comfort.”“A wholly false interpretation.” The senator sneered. “But I suppose that we should trust a whore’s mind to see lust as the root of all things.”I tensed, my anger flaring. I made to step forward, but the Empress flicked her open palm towards me.“I was a whore, senator,” she said. “And so, you may trust me when I say that it wasn’t women that came to me with minds full of lust.”“As you well know,” Hypatius said, face reddening. “Eve’s sin was disobedience; her refusal to submit herself to man and God. A sin which you seek to drive us back into.”“Was it not God who made me Empress?” Theodora said. “It is by His divine authority I rule.”“Your authority,” he spat, “comes from trapping a powerful enough man between your legs. You would determine the course of our Empire through the ungodly use of your sex!”“Does my husband’s love and respect for me somehow cloud his mind?”“Love,” he said. “Or is it your flesh that you use to steer him towards your ends?”“My husband is no slave to his desires, Hypatius. Great men do not possess the flaws of the majority.”Hypatius’ eyes flashed, but the Empress wasn’t finished.“And surely, senator, a man like you can come up with something other than the same fearful lamentations? God has granted gifts to all his creations. Is it not the most pathetic sort of weakness; that the man who lords over his family with the strength of his arm, suddenly cries sin when his own base lust is used against him?”“Our laws are clear,” Hypatius said through gritted teeth. “Do not expect us to sit quietly by as you trample over nature and tradition.”“Ah, so it is 'us’ now?” Theodora said. “How easy you speak of disobedience when it is the sin of another. Your Emperor, the one who you have sworn to obey as your master, has commanded that you cease this insurrection.”The Empress’ expression was hard, looking down towards the senator from an eagle’s height. “Do you too, as Eve once did, refuse to submit yourself?”Hypatius didn’t respond, glaring at the Empress with barely-held fury. But she wasn’t finished speaking, leaning forward.“You cannot see past your own failings. You’re weak, and your insecurities disgust me. Men like you make us out to be frail, simple creatures that are good for nothing more than venting your lust and bearing your children. Your fragile egos cannot bear the thought that a woman might, in truth, be a stronger, more intelligent, more capable being than you will ever be.”The Empress moved towards him; the deadly grace of the raptor’s dive. Her words, filled with the eagle’s unshakable pride, pinned him like talons.“But I will liberate us. I will show all of you what a woman can really be.”She reached out to run a finger along Hypatius’ jaw. He flinched back at the sudden contact, looking away from the Empress’ languid smile.“And be sure,” she purred, her silken chest so near to his. “That I will use every weapon in my arsenal.”“Vile woman,” he hissed. His face blazed. “You don’t know what’s coming, you stupid whore. I’ll,”The mob’s rising roar swallowed his next words. I turned in time to see the crowd flooding onto the sands of the Hippodrome.”Nika! Nika! “They crashed against the palace walls; swords and axes and pitchforks flashing in the summer sun. The Emperor shouted, but the mob didn’t hear. They pounded against the walls, flames rising from where men held torches to the stadium’s wooden stands.The Hippodrome was burning, smoke rising with the thunder of the crowd’s battle cry.”Nika! Nika! Nika! Nika! “We were under siege. And when I looked back towards the Empress, Hypatius was gone.Act 3An Empress besieged."Have you ever been under siege, my Leontius?”I turned at the sound of the Empress’ voice, stiffening into a salute. “Augusta! ”She rolled her eyes. “And a good morning to you too. Has three days of confinement truly done nothing to ease your sense of property?”“That’s like asking whether the sight of the sun makes the fish want to fly,” Helena called from where she stood by the door.“Oh?” Theodora said. “And what does this fish have in common with our Leontius?”Helena grinned. “Neither of them can actually comprehend the question.”The Empress laughed, and I leveled my best glare toward my shield mate. This, of course, had the unfortunate result of drawing laughter from her as well.“We’re under siege,” I reminded both women.The Empress came to stand beside me at the window. She lay a warm palm against my forearm and gazed out.Beneath us, Constantinople burned.The sky was choked with a haze of smoke and ash. The mid-morning sun appeared dark, hanging there like a disk of smudged bronze. The fog was noxious, cloying; it blocked the sun’s light though it did nothing to shield us from the summer heat. Rather, it seemed to trap it like some great oven; magnifying it so that the already thick air turned positively suffocating.“So much destruction,” she said. Her palm flexed on my forearm. “The labor of decades and centuries gone, just like that.”“Augusta." Then, after a moment’s hesitation, I added. "I caught a few glimpses through the smoke. It looks like there’s a lot less damage further out.”She squeezed my arm, smiling without feeling. “I suppose that makes sense. It’s not their own homes they wish to burn, after all.”I followed the Empress’ gaze as she took in the shattered villas, pavilions, and monuments that now surrounded the Imperial Palace. Many of the ruins still smoldered, adding the stench of their own unique blend of char to the air.The Praetorium, the military headquarters of the Empire, had been gutted. A centuries-old courthouse had been torn down; its statues shattered. And in the distance, where great Hagia Sofia had once stood, there was nothing more than an empty patch of sky.Theodora stared at that empty place for several long moments, eventually pulling the heavy golden cross out from between her breasts to press it against her lips.Last was the Hippodrome. We could see the edge of it from the Empress’ window. And though its venerable stones were scarred by fire and rage, it still rose high above the city. It was at once a reassuring reminder of the Empire’s might and the cradle from which its destruction might have been birthed.“You never answered my question,” the Empress said.“Augusta?”Theodora smiled. “Have you ever been besieged?”“Your pardon, Augusta,” I said, flushing. “No, I was never garrisoned along the border. I’ve only ever been on the attacking side.”“Hmm,” she said. “And what do you think our chances are here?”“They’re good, Augusta. In a lot of ways, it’s harder to sit around outside the walls than within. It takes a lot of will, discipline, and organization to properly besiege a fortress.”“Things that you don’t believe our citizens have?”I shrugged. “They’re focused now, Augusta. But that becomes more difficult as days become weeks.”“Hmm,” she said. “Perhaps.”We could see them from up here; the mob. They swirled through the streets below, stained with soot and fueled by wine and victory. They were not so much an organized force as a writhing mass of blue and green with iron in their hands and cries of war on their lips.Nika! Nika! Nika!I could hear them now, the crowd pulsing with their chant of conquest and fury. They were swirling about the Hippodrome’s entrance, keeping clear, as of yet, of the palace’s walls. They seemed to be going into the arena, funneling into the still-smoking interior.“It’s hard to believe,” the Empress said. “That so few of my husband’s guards can keep out so many.”“Three hundred Excubitors is not so small a number, Augusta, when put behind strong walls.”“Neither are those extra few hundred that Belisarius called in, I suppose.” She squeezed my arm one more time before letting go. “I shall defer to your judgment then, my Leontius. Now, trapped nobles and dignitaries will soon begin to pester my husband. Before I go to help him, however, I wish to see what the

Dissension in the capitolBased on the work of Robyn Bee, In 7 parts. Listen to the ► Podcast at Connected.“My guards were out in the city last night,” the Empress said. “They can confirm some of the captain’s reports. There is real wealth, real organization behind some of these dissenters.”“Traitors,” Belisarius growled. The dark-haired general’s cheeks were red with anger. “Augustus, let me bring my legions into the city. I can have the worst of the factions hanged by sunset.”The Emperor, Justinian, massaged the bridge of his nose. “I’m not going to let stratiotai loose in my own capital, Bel. The people aren’t our enemy.”“They’re burning the city down around us!”“Captain,” Theodora said before her husband could speak. She addressed the nervous-looking commander of the city guard. “We’ve had riots before. Why haven’t you been able to keep the peace these past few days?”The guardsman bowed low. “Your pardon, Augusta. I have few men under my command, and the Blues and Greens are well entrenched in most parts of the city. In the past, they’ve done a lot of the work in keeping their own neighborhoods orderly. Now, however,” He trailed off into a grimace."Now, they’re the bastards doing all the damage,” Antonina said from where she sat beside her husband.Belisarius’ wife had swept her blonde hair back from her face, sifting through a stack of reports on the table in front of her. Antonina accompanied the general nearly every time he went out on campaign. She was well used to helping him untangle the mess of paperwork that taking any sort of decision inevitably produced.“You cannot control the city, then?” The Empress said.“Forgive me, Augusta, but I cannot. Not on my own. I’ve lost dozens already in the attempt.”“Then let me bring in the legions,” Belisarius said, his fist slamming against the table. “We’re letting the mob run us over!”“Enough!” The Emperor snapped. “I am not slaughtering hundreds because a few nobles are stirring up discontent! We are an Empire of laws, and I will not taint our efforts with the senseless spilling of blood.”The two men glared at each other. They were men of power, both used to getting their own way. But of course, only one was Emperor.Belisarius looked away. “Of course, Augustus.”The Empress let out a breath. She dismissed the captain with a few words of thanks, before going to her husband. She leaned into him from behind his chair, wrapping her arms around his chest.Justinian slumped back. “The Blues and the Greens; why did my damned predecessors have to cede so much to them?”Theodora kissed him on the cheek. “We always knew that curtailing them would be difficult, love. Don’t lose sight of what we are trying to accomplish.”The Emperor breathed deeply of his wife’s scent, leaning into her touch. He let out a long sigh and straightened.“Okay. They want me to pardon the escaped prisoners, right? Will satisfy them?”“Seems like the minimum,” Antonina said, fanning her summer-reddened face. “They’ve already escaped, so what’s the harm?”“The harm,” Belisarius said. “Is that they were condemned to die.”“Bel is right, my love,” the Empress said. “You spoke of upholding our laws; what message does it send to those watching us for weakness if we capitulate on this now?”I shifted in my place against one of the walls. Helena and I were the only other ones in the room now, our post only a protective lunge from the Empress’ seat.They had been at this for an hour and more, a series of officials, titled aristocrats and soldiers streaming in and out of the Emperor’s office. They’d been summoned to give their official opinions, testimonies, and reports; the mass of information intended to aid the Emperor in handling the developing crisis.Or not handling it, as seemed to be the case.I turned away, looking towards the open window. Outside, the sun was high in the sky. I could see the sloping roofs of the Hagia Sofia and the Patriarch’s residence. The city stretched beyond, baking in the afternoon heat.The scorching summer temperature, not at all helped by the pall of smoke that hung over the capital’s streets.The planned chariot races were due to begin soon, when there was a loud knock at the door. One of the Excubitors on duty poked his head in.“Senator Hypatius is here, Augustus,” the man said.“What?” The Emperor responded. “This is a closed meeting. Send him away.”The guard hesitated. “Of course, sire. He says that he’s come from the city, however. And that he holds a list of the people’s demands.Justinian and his wife exchanged a glance. "Very well. Send him in.”“You Imperial Majesties,” the senator said, sweeping his robes out in a deep bow. “Thank you for seeing me.”“Out with it, Hypatius,” Belisarius growled. “We don’t have time for your pretty words.”“Of course, general,” the senator said. He approached after a nod from the Emperor, pulling a roll of parchment from somewhere on his person. “I’ll speak plainly. Representatives from the Blues and Greens approached me earlier today. We sat down together to speak of their grievances. This is the result of that meeting.”He set the parchment down. The Emperor, Belisarius, and Antonina set upon it like wolves; ripping it open and devouring its content. The Empress, however, watched the senator.“You’re uninterested in the people’s demands, Augusta?” Hypatius asked.“I have a good idea as to what they are already, senator,” she said. “I’m more interested in what role you play in all this.”The man smoothed his robes. “That of simple messenger, Augusta.”“But why you?” She said. “And who were these ‘representatives’ you met with.”Hypatius shrugged. “I’m not sure. But I’ve worked hard to cultivate a reputation as a fair man who is much agreeable to reason. So, perhaps it is for that.”“Indeed,” the Empress said. “It must be your, reputation.”The senator bristled, but the Emperor chose that moment to speak. “This is absurd! The dismissal of my prefect, John, and of my quaestor? The full pardon of the prisoners and the repeal of my new laws?”“Not every single one of your new laws, Augustus,” Hypatius said, smoothly. “I believe those changes most desired are spelled out.”“No,” the Emperor said. “Not all. Mainly those towards women and the change in the aristocracy’s share of tax.”“The people are aggrieved, your Majesty,” Hypatius said. “You’ve stripped the Blues and Greens of power and have changed many of the basic tenants of our laws. Add to this, the ruinous cost of our campaigns in the east; surely you must understand some of the people’s plight?”“I’m not agreeing to any of this,” the Emperor growled.“Augustus, please. There is wisdom in giving a little to gain a lot.”Theodora snorted. “Explain to me the wisdom of completely folding over?”They continued in this vein for the rest of the time they had, arguing back and forth until we left for the Hippodrome. Hypatius accompanied us through the halls of the Imperial Palace, one of several that had been invited to watch that afternoon’s races in the presence of the Emperor.The stadium was full when we arrived, the crowd a roiling mass of anger. They roared when Justinian stepped into view, drunk on wine and the victories they’d already had against the city.The Emperor called for quiet, biding them to let him answer their resentments. It was several long minutes before the mob was still enough for his voice to be heard. He began his speech, and on the sands, the first of the charioteers emerged.Theodora had not yet taken her seat, remaining back by Helena and me while her husband spoke. There were a dozen or so Excubitors in the box as well, there to make sure no harm came to the Imperial family and their guests.Hypatius approached while Justinian was halfway through his prepared words.“The Emperor is wise to give into these demands.”The Empress didn’t let any of her anger show. She’d argued hard against any sort of concession. “There are some things that he will not bend on. No matter how much of your wisdom that you share.”The senator’s eyes moved about, making sure that none but we were within earshot. Disdain flooded his tone.“You mean the repeal of your laws?” He smirked. “I fear that it is only a matter of time, Empress.”“Victory is an ugly color on you, Hypatius. But it is a bit premature, is it not?”“Premature?” The senator swept his arm out. “Look at this. The people cry for change! Will you really try to keep forcing your unwanted beliefs onto so many who want nothing of them?”“Unwanted?” The Empress said. “The elevation of women is good for the Empire as a whole, senator. Are we too, not God’s creatures.”“Of course, though none other possess such delusions of grandeur.”The Empress snorted. “Only those born to privilege see equality as a loss.”“A privilege,” Hypatius said, “that was granted to us by God. And how wise a decision it was. Did a woman’s choice not already cost us the paradise of Eden?”“Ah, of course,” Theodora said. “That old tale. What a stupid girl she was, to listen to the serpent and hide her naked perfection. As if clothing herself against a man’s crawling eyes could ever bring some sort of comfort.”“A wholly false interpretation.” The senator sneered. “But I suppose that we should trust a whore’s mind to see lust as the root of all things.”I tensed, my anger flaring. I made to step forward, but the Empress flicked her open palm towards me.“I was a whore, senator,” she said. “And so, you may trust me when I say that it wasn’t women that came to me with minds full of lust.”“As you well know,” Hypatius said, face reddening. “Eve’s sin was disobedience; her refusal to submit herself to man and God. A sin which you seek to drive us back into.”“Was it not God who made me Empress?” Theodora said. “It is by His divine authority I rule.”“Your authority,” he spat, “comes from trapping a powerful enough man between your legs. You would determine the course of our Empire through the ungodly use of your sex!”“Does my husband’s love and respect for me somehow cloud his mind?”“Love,” he said. “Or is it your flesh that you use to steer him towards your ends?”“My husband is no slave to his desires, Hypatius. Great men do not possess the flaws of the majority.”Hypatius’ eyes flashed, but the Empress wasn’t finished.“And surely, senator, a man like you can come up with something other than the same fearful lamentations? God has granted gifts to all his creations. Is it not the most pathetic sort of weakness; that the man who lords over his family with the strength of his arm, suddenly cries sin when his own base lust is used against him?”“Our laws are clear,” Hypatius said through gritted teeth. “Do not expect us to sit quietly by as you trample over nature and tradition.”“Ah, so it is 'us’ now?” Theodora said. “How easy you speak of disobedience when it is the sin of another. Your Emperor, the one who you have sworn to obey as your master, has commanded that you cease this insurrection.”The Empress’ expression was hard, looking down towards the senator from an eagle’s height. “Do you too, as Eve once did, refuse to submit yourself?”Hypatius didn’t respond, glaring at the Empress with barely-held fury. But she wasn’t finished speaking, leaning forward.“You cannot see past your own failings. You’re weak, and your insecurities disgust me. Men like you make us out to be frail, simple creatures that are good for nothing more than venting your lust and bearing your children. Your fragile egos cannot bear the thought that a woman might, in truth, be a stronger, more intelligent, more capable being than you will ever be.”The Empress moved towards him; the deadly grace of the raptor’s dive. Her words, filled with the eagle’s unshakable pride, pinned him like talons.“But I will liberate us. I will show all of you what a woman can really be.”She reached out to run a finger along Hypatius’ jaw. He flinched back at the sudden contact, looking away from the Empress’ languid smile.“And be sure,” she purred, her silken chest so near to his. “That I will use every weapon in my arsenal.”“Vile woman,” he hissed. His face blazed. “You don’t know what’s coming, you stupid whore. I’ll,”The mob’s rising roar swallowed his next words. I turned in time to see the crowd flooding onto the sands of the Hippodrome.”Nika! Nika! “They crashed against the palace walls; swords and axes and pitchforks flashing in the summer sun. The Emperor shouted, but the mob didn’t hear. They pounded against the walls, flames rising from where men held torches to the stadium’s wooden stands.The Hippodrome was burning, smoke rising with the thunder of the crowd’s battle cry.”Nika! Nika! Nika! Nika! “We were under siege. And when I looked back towards the Empress, Hypatius was gone.Act 3An Empress besieged."Have you ever been under siege, my Leontius?”I turned at the sound of the Empress’ voice, stiffening into a salute. “Augusta! ”She rolled her eyes. “And a good morning to you too. Has three days of confinement truly done nothing to ease your sense of property?”“That’s like asking whether the sight of the sun makes the fish want to fly,” Helena called from where she stood by the door.“Oh?” Theodora said. “And what does this fish have in common with our Leontius?”Helena grinned. “Neither of them can actually comprehend the question.”The Empress laughed, and I leveled my best glare toward my shield mate. This, of course, had the unfortunate result of drawing laughter from her as well.“We’re under siege,” I reminded both women.The Empress came to stand beside me at the window. She lay a warm palm against my forearm and gazed out.Beneath us, Constantinople burned.The sky was choked with a haze of smoke and ash. The mid-morning sun appeared dark, hanging there like a disk of smudged bronze. The fog was noxious, cloying; it blocked the sun’s light though it did nothing to shield us from the summer heat. Rather, it seemed to trap it like some great oven; magnifying it so that the already thick air turned positively suffocating.“So much destruction,” she said. Her palm flexed on my forearm. “The labor of decades and centuries gone, just like that.”“Augusta." Then, after a moment’s hesitation, I added. "I caught a few glimpses through the smoke. It looks like there’s a lot less damage further out.”She squeezed my arm, smiling without feeling. “I suppose that makes sense. It’s not their own homes they wish to burn, after all.”I followed the Empress’ gaze as she took in the shattered villas, pavilions, and monuments that now surrounded the Imperial Palace. Many of the ruins still smoldered, adding the stench of their own unique blend of char to the air.The Praetorium, the military headquarters of the Empire, had been gutted. A centuries-old courthouse had been torn down; its statues shattered. And in the distance, where great Hagia Sofia had once stood, there was nothing more than an empty patch of sky.Theodora stared at that empty place for several long moments, eventually pulling the heavy golden cross out from between her breasts to press it against her lips.Last was the Hippodrome. We could see the edge of it from the Empress’ window. And though its venerable stones were scarred by fire and rage, it still rose high above the city. It was at once a reassuring reminder of the Empire’s might and the cradle from which its destruction might have been birthed.“You never answered my question,” the Empress said.“Augusta?”Theodora smiled. “Have you ever been besieged?”“Your pardon, Augusta,” I said, flushing. “No, I was never garrisoned along the border. I’ve only ever been on the attacking side.”“Hmm,” she said. “And what do you think our chances are here?”“They’re good, Augusta. In a lot of ways, it’s harder to sit around outside the walls than within. It takes a lot of will, discipline, and organization to properly besiege a fortress.”“Things that you don’t believe our citizens have?”I shrugged. “They’re focused now, Augusta. But that becomes more difficult as days become weeks.”“Hmm,” she said. “Perhaps.”We could see them from up here; the mob. They swirled through the streets below, stained with soot and fueled by wine and victory. They were not so much an organized force as a writhing mass of blue and green with iron in their hands and cries of war on their lips.Nika! Nika! Nika!I could hear them now, the crowd pulsing with their chant of conquest and fury. They were swirling about the Hippodrome’s entrance, keeping clear, as of yet, of the palace’s walls. They seemed to be going into the arena, funneling into the still-smoking interior.“It’s hard to believe,” the Empress said. “That so few of my husband’s guards can keep out so many.”“Three hundred Excubitors is not so small a number, Augusta, when put behind strong walls.”“Neither are those extra few hundred that Belisarius called in, I suppose.” She squeezed my arm one more time before letting go. “I shall defer to your judgment then, my Leontius. Now, trapped nobles and dignitaries will soon begin to pester my husband. Before I go to help him, however, I wish to see what the

"Husband and wife, they were both of noble and wealthy families in Nicomedia. Adrian was the governor of the Praetorium and a pagan, and Natalia was a secret Christian. They were both young, and had lived in wedlock for thirteen months in all before their martyrdom. When the wicked Emperor Maximian visited Nicomedia, he ordered that the Christians be seized and put to torture. There were twenty-three Christians hidden in a cave near the city. Someone handed them over to the authorities and they were cruelly flogged with leather whips and staves, and thrown into prison. They were then taken from prison and brought before the Praetor for their names to be noted. Adrian looked a these people, tortured but unbowed, peaceful and meek, and he put them under oath to say what they hoped for from their God, that they should undergo such tortures. They spoke to him of the blessedness of the righteous in the Kingdom of God. Hearing this, and again looking at these people, Adrian suddenly turned to the scribe and said: 'Write my name along with those of these saints; I also am a Christian.' When the Emperor heard of this, he asked him: 'Have you lost your mind?' Adrian replied: 'I haven't lost it, but found it!' Hearing this, Natalia rejoiced greatly, and, when Adrian sat chained with the others in prison, came and ministered to them all. When they flogged her husband and put him to various tortures, she encouraged him to endure to the end. After long torture and imprisonment, the Emperor ordered that they be taken to the prison anvil, for their arms and legs to be broken with hammers. This was done and Adrian, along with the twenty-three others, breathed his last under the vicious tortures. Natalia took their relics to Constantinople and there buried them. After several days, Adrian appeared to her, bathed in light and beauty and calling her to come to God, and she peacefully gave her soul into her Lord's hands." (Prologue)

Matthew 27:1-32   27:1 Now when morning came, all the chief priests and the elders of the people conferred together against Jesus to put Him to death; 2 and they bound Him and led Him away, and handed Him over to Pilate the governor. 3 Then when Judas, who had betrayed Him, saw that He had been condemned, he felt remorse and returned the thirty pieces of silver to the chief priests and elders, 4 saying, “I have sinned by betraying innocent blood.” But they said, “What is that to us? You shall see to it yourself!” 5 And he threw the pieces of silver into the temple sanctuary and left; and he went away and hanged himself. 6 The chief priests took the pieces of silver and said, “It is not lawful to put them in the temple treasury, since it is money paid for blood.” 7 And they conferred together and with the money bought the Potter's Field as a burial place for strangers. 8 For this reason that field has been called the Field of Blood to this day. 9 Then that which was spoken through Jeremiah the prophet was fulfilled: “And they took the thirty pieces of silver, the price of the One whose price had been set by the sons of Israel; 10 andthey gave them for the Potter's Field, just as the Lord directed me.” 11 Now Jesus stood before the governor, and the governor questioned Him, saying, “So You are the King of the Jews?” And Jesus said to him, “It is as you say.” 12 And while He was being accused by the chief priests and elders, He did not offer any answer. 13 Then Pilate *said to Him, “Do You not hear how many things they are testifying against You?” 14 And still He did not answer him in regard to even a single charge, so the governor was greatly amazed. 15 Now at the Passover Feast the governor was accustomed to release for the people any one prisoner whom they wanted.16 And at that time they were holding a notorious prisoner called Barabbas. 17 So when the people gathered together, Pilate said to them, “Whom do you want me to release for you: Barabbas, or Jesus who is called Christ?” 18 For he knew that it was because of envy that they had handed Him over. 19 And while he was sitting on the judgment seat, his wife sent him a message, saying, “See that you have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him.” 20 But the chief priests and the elders persuaded the crowds to ask for Barabbas, and to put Jesus to death. 21 And the governor said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.” 22 Pilate *said to them, “Then what shall I do with Jesus who is called Christ?” They all *said, “Crucify Him!”23 But he said, “Why, what evil has He done?” Yet they kept shouting all the more, saying, “Crucify Him!” 24 Now when Pilate saw that he was accomplishing nothing, but rather that a riot was starting, he took water and washed his hands in front of the crowd, saying, “I am innocent of this Man's blood; you yourselves shall see.” 25 And all the people replied, “His blood shall be on us and on our children!” 26 Then he released Barabbas for them; but after having Jesus flogged, he handed Him over to be crucified. 27 Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole Roman cohort to Him.28 And they stripped Him and put a red cloak on Him. 29 And after twisting together a crown of thorns, they put it on His head, and put a reed in His right hand; and they knelt down before Him and mocked Him, saying, “Hail, King of the Jews!”30 And they spit on Him, and took the reed and beat Him on the head. 31 And after they had mocked Him, they took the cloak off Him and put His own garments back on Him, and led Him away to crucify Him. 32 As they were coming out, they found a man of Cyrene named Simon, whom they compelled to carry His cross.     BIBLE READING GUIDE - FREE EBOOK - Get the free eBook, Bible in Life, to help you learn how to read and apply the Bible well: https://www.listenerscommentary.com     GIVE -  The Listener's Commentary is a listener supported Bible teaching ministry made possible by the generosity of people like you. Thank you! Give here:  https://www.listenerscommentary.com/give     STUDY HUB - Want more than the audio? Join the study hub to access articles, maps, charts, pictures, and links to other resources to help you study the Bible for yourself. https://www.listenerscommentary.com/members-sign-up   MORE TEACHING - For more resources and Bible teaching from John visit https://www.johnwhittaker.net  

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Experience the dramatic trial of Jesus before Pontius Pilate. This podcast will strengthen your faith and your understanding of the Bible. Hosted by author, attorney, pastor, and founder of Covenant Journey, Mat Staver. Learn more and get involved at CovenantJourney.org

See the signs of the cross: the hellish darkness, the torn curtain, the anguished cry, and the heartfelt confession, and believe in Jesus as the Son of God. - SERMON TRANSCRIPT- Almost two weeks ago, the staff went out and went onto the roof over here to look at the solar eclipse. Some of you may have done that day as well, it was about 3:15 in the afternoon. We had a similar eclipse back in August of 2017. I went out there and there were these special glasses, these NASA approved glasses that you were supposed to use when you looked at the sun. I hadn't had my turn yet, and I thought, "What can the harm be in taking a quick glance." I mean, we look at the sun all the time, don't we? The answer is no, we don't. We learned a long time ago not to do that. There's way too much brilliance that comes from the sun and it's blinding. So those special glasses that are designed to enable us to look directly at the sun without damaging our eyes. That whole thing is kind of a strange metaphor as we come this morning to the cross of Christ. The glory of God is the radiant display of the attributes, the perfections of God. I've said for many years there's no greater display of the glory of God than the cross of Jesus Christ. But amazingly when we look at it, we don't see most of the light that comes from it. We have a different kind of blindness that's on us. We need a different kind of glasses to look at the cross— the glasses are faith. It is by faith that we can see invisible spiritual reality, and none of us sees all of the light that flows from the cross of Christ. None of us takes it all in. It's impossible. But it's important for us to come again and again to this greatest display of the glory of God and understand it. The theme of today's sermon is how easy it is to misinterpret the cross, to misinterpret the events and the significance. Across the centuries people have done this. They have misunderstood and misinterpreted the cross of Christ. It was going on even while Jesus was dying. They didn't even hear His statement correctly. They thought He was calling Elijah, so they didn't even interpret that properly, waited to see if Elijah could come get Him. Jesus' enemies utterly hated Him and despised Him. They didn't understand who He was. They considered Him a blasphemer and a deceiver of the people. So for them, Jesus hanging on a Roman cross was clear vindication of these views. He was condemned by the high priest who tore his clothes and says, "You've heard the blasphemy. What do you think? He's worthy of death because of his blasphemy.” Therefore, these religious leaders saw Jesus' death on the cross as a punishment directly from God for His blasphemies and His deceptions. The chief priests and the Pharisees, the teacher of the law mocked Him, saying, "He trusts in God. Let God rescue him now. If he wants him for he said I'm the son of God." For these religious leaders this shameful death on the cross was proof that Jesus was dying under the curse of God and obvious proof that He was not the Messiah and still less the son of God. Instead, God was killing Him for His blasphemies. It's amazing that Isaiah centuries before that, and David, centuries even before Isaiah, had predicted this misunderstanding. In Isaiah 53:4, it says, "We considered him stricken by God, smitten by him and afflicted." Psalm 22:7 and 8, "All who see me mock me. They hurl insults, shaking their heads. 'He trusts in the Lord. Let the Lord rescue him. Let him deliver him if he delights in him.'" And when He didn't, it's proof that He didn't delight in Him. The population of Jerusalem at that time also misinterpreted the cross of Christ. As they passed by in the road, they called out this exact mockery as well, "Come down from the cross if you are the son of God." The Roman soldiers, as we saw last time in the Praetorium, had taken part in this shameful mocking. They knew less about Jesus' life and ministry and doctrine. To them, He was just a rabble-rousing Jew accused of being king of the Jews. So they mocked Him, putting a scarlet robe on His shoulders, a crown of thorns on His head, a scepter of reed in His hand, and they scourged Him and beat Him and spat upon Him. Finally they led Him away to be crucified. How did they interpret the cross of Christ? Just another dead Jew, like thousands of others. This has been going on across 2000 years of history. People have misinterpreted the cross of Christ. Thomas Jefferson went through all of the Gospels and culled out Jesus' moralistic teachings. He said it was as easy for him to do as finding diamonds in a dung heap. He thought that Jesus was a moral reformer who came to bring the Jews into a more enlightened morality, better than that of the old covenant. But they couldn't handle it. They weren't ready for it, and so they killed Him. In his abbreviated gospel, Jefferson cut out any reference to the atoning sacrifice, any reference to the resurrection or any of that at all. He was a moral teacher whose teachings were ahead of his time and He died for that reason. The 12th century French theologian Peter Abelard came up with a moral influence theory saying Jesus died as a demonstration of love. That we're estranged from God. God doesn't want us to be estranged, so He kills His son to win us or woo us back to Him. But there was no substitutionary atonement in his theory. Mahatma Gandhi said this, "I could accept Jesus as a martyr and embodiment of sacrifice and a divine teacher, but not as the most perfect man ever born. His death on the cross was a great example to the world. But that there was anything like a mysterious, miraculous virtue in it, my heart could not accept. The pious lives of Christians, including Christ, did not give me anything that the lives of men of other faiths had failed to give." To Gandhi the cross of Christ is just another example of heroism, no different than any other inspirational example. To others the cross of Christ is worthy of scorn. So it was to the philosopher elites in Athens at Mars Hill when Paul preached the crucifixion and resurrection, they mocked and scoffed. Paul wrote in 1 Corinthians 1:18, "For the message of the cross is foolishness to those who are perishing." He also wrote, "We preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God." All of these people were misinterpreting the cross of Christ even to this present day. But frankly so to did Jesus' closest followers. They grieved over the death of Christ. They mourned over it, and that grief continued after accounts of His resurrection had come. The two disciples on the road to Emmaus were depressed and downcast. Mary is weeping in front of the empty tomb looking directly at the evidence of His resurrection and weeping and mourning over it. None of them expected an atoning death and a bodily resurrection. It says in Luke 9:45, when Jesus warned them ahead of time what was going to happen, it says they did not understand. It was hidden from them so that they could not grasp it. They had the opposite of those dark glasses; they had blindness over their mind so they could not see the light of the glory of God in the cross of Christ. In the end, only God the Father can properly interpret the cross for us. He's the only one that can tell us what it really means. This lines up with one of my favorite lines from William Cooper's hymn, “God Moves in a Mysterious Way.” The final stanza says this: "Blind unbelief is sure to err and scan his work in vain. God is his own interpreter and he will make it plain." That's especially true when it comes to the cross of Christ. God must interpret the cross to us. He must tell us what it means, and He began to do it that very day. He did it even more on the third day when He raised Christ from the dead, and even more after that when He inspired the apostles to write the epistles giving us the theology of the cross. But it began when Jesus was still on the cross. We're going to look at four elements of it from the account: the darkness, the cry, the curtain, and the confession. I want to seek to show how the Father was interpreting the cross through each of those elements. I. The Darkness First, the darkness. Look at verse 33, "At the sixth hour darkness came over the whole land until the ninth hour." This was a physical darkness, a literal physical, actual darkness that came over the land. God shut the daylight down for three hours from about noon until about three in the afternoon, usually the height of the sun's rays. There is evidence, historical evidence that this stunning celestial event was not merely local but extended over that entire region of the inhabited world. The text says darkness came over the whole land, and that could either mean just that immediate area, Palestine, or it could go further than that. The Christian apologist Tertullian writing in the 2nd century called it a cosmic or a world event, evidently visible in Rome, Athens and other Mediterranean cities and challenged his non-Christian adversaries to explain it. He wrote, "At the moment of Christ's death, the light departed from the sun and the land was darkened at noonday, which wonder is related in your own annals, and is preserved in your archives to this day." The Greek writer Phlegon writing in 137 AD reported that in the fourth year of the 202nd Olympiad, that's around 32, 33 AD, there was the greatest eclipse of the sun so it became night in the sixth hour of the day so that the stars even appeared in the heavens. 2nd century chronicler Phlegon records that during the reign of Tiberius Caesar there was a complete solar eclipse at full moon from the sixth hour to the ninth hour. Eusebius of Caesarea, the historian in his chronicle quotes him, Phlegon, saying, "A great eclipse of the sun occurred at the six hour that excelled every other before it, turning the day into such darkness of night that the stars could be seen in the heaven and the earth moved in Bithynia, toppling many buildings in the city of Nicaea." He added a testimony of an earthquake. It's amazing. How did God do this? We'll never know. Similar to the star that led the Magi to Bethlehem, it's a celestial event that we can't really explain. We know in the days of Joshua, He actually elongated the sunlight so that Joshua could finish his military work that day. God controls the cosmos. He can do this anytime he wants. The physical darkness is also a symbol of the spiritual darkness that Jesus came to destroy. It seems reasonable that Almighty God, the ruler of the heavens and the earth, was communicating to the human race about this darkness. But what was He saying? In the Bible, light consistently represents goodness. It represents God. In 1 John 1:5, "God is light, and in Him there's no darkness at all.” God created the light and He called the light good, He didn't call the darkness good." Jesus Christ said, "I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life." Darkness then represents sin and death, whereas light represents truth and life. As Isaiah 9:2 says, "The people walking in darkness have seen a great light, on those living in the land of the shadow of death, a light has dawned.” Satan's kingdom is called the kingdom of darkness. "He has delivered us," Colossians 1:13, "from the dominion of darkness." And also Ephesians 6:12 says, "Our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this present darkness and against the spiritual force of evil in the heavenly realms." When Jesus entered the world at His birth, an angel appeared and the glory of the Lord shown around him. That glory that was visible light represented the glory of God. But now that Jesus is dying, it seems the physical light was taken out of the world. The misinterpretations of the cross shows that people that day were walking in spiritual darkness. They could not understand what was really going on. The future of darkness, if we look at where we're heading in history and also in our own personal lives and the lives of the world, the day of the Lord is coming. The day of the Lord is Judgment Day and it's presented in Amos 5:20 as a day of darkness, not of light. "Will not the day of the Lord be darkness, not light, pitch dark without a ray of brightness." So to some degree, it was the day of the Lord for Jesus when He was dying, it was Judgment Day on Him. So also the future day of the Lord in Isaiah 13 will be a day of darkness. It says, "behold," this is Isaiah 13:9-11, "Behold, the day of the Lord is coming, a cruel day, with wrath and fierce anger to make the land desolate and destroy the sinners within it. The stars of heaven and their constellations will not show their light. The rising sun will be darkened and the moon will not give its light. I will punish the world for its evil and the wicked for their sins." But even worse is the darkness of hell itself. Hell, Jesus taught is a place of outer darkness. Matthew 25:30, "bind them, the condemned, hand and foot and throw them outside into the darkness where there'll be weeping and gnashing of teeth." If light represents everything good from God and the display of the glory of God and all that, there is none of that in hell. I believe that Jesus as He was drinking the cup of God's wrath, was experiencing the darkness of hell for us. The physical darkness that surrounded, the eerie supernatural darkness was a picture of the uniqueness of that moment. Conversely, for us who believe in Christ, the new heaven, new earth and the new Jerusalem will be constantly awash, radiantly illuminated with the glory of God. II. The Cry Secondly, the cry. Look at verse 34, "And at the ninth hour, Jesus cried out in a loud voice, 'Eloi, Eloi, lama sabachthani,' which means my God, my God, why have you forsaken me?" This cry of Jesus of total abandonment by God is infinitely mysterious. The doxology in Romans 11 says, "Oh, the depth of the riches of the wisdom and the knowledge of God, how unsearchable his judgments." What does that mean? You can't get to the bottom of it. It's bottomless. You don't have enough to plumb the depths of what God has done, and that's especially true when it comes to the cross. When it comes to this cry, we'll never fully understand it. "This cry of Jesus of total abandonment by God is infinitely mysterious. The doxology in Romans 11 says, 'Oh, the depth of the riches of the wisdom and the knowledge of God, how unsearchable his judgments.'" This cry is so deep and so significant that the Holy Spirit wanted the very sounds of it, the syllables of it, what it sounded like to be permanently rendered in the gospel accounts so that every translator of the Bible into every language all over the world would have to find some way with their phonology to communicate these syllables, "Eloi, Eloi, lama sabachthani." I went and got my Japanese Bible, and sure enough, there it is in the Katakana syllables their attempt to get Eloi, Eloi, lama sabachthani into the Japanese language. Why? It's just incredibly significant moment. It's like a time capsule ,and an aroma comes out. It’s like you're there. Then immediately we’re told what it means. It's not enough just hear the sounds because we don't speak Aramaic. "My God, my God, why have you forsaken me?" Here is the infinite mystery of God's activity on the cross. Here we're looking down into the abyss. Number of years ago I went with my daughter, Daphne, to the Grand Canyon and they have something called the Rim Walk. You can walk along the actual rim of the Grand Canyon and there's no fence, and they have occasional signs there warning you. Effectively, your blood's on your own head. But people just keep getting too close to the edge and looking down. And every year people fall down to their death. The height of the rim above the Colorado River is about 5,000 feet. Here we're supposed to get as close as we can and look down into that abyss and try to understand what Jesus was experiencing at that moment. Here we have the infinite mysteries of theology, of the Trinity and of the Incarnation. So first, the Trinity. We believe as Christians that the Bible reveals that there is one God and only one God, but that this one God has eternally existed in three persons, the Father, the Son, and the Spirit. And that the Father is the one God and the Son is the one God, and the Spirit is the one God. But the Father is not the Son, and the Son is not the Spirit, and the Spirit is not the Father. We believe that's eternal. We believe the entire universe depends on that reality. So Jesus on the cross did not cease to be God. It's impossible. The relationship between the Father and the Son within the Trinity was not altered in any sense because the entire universe, physical and spiritual depends on that relationship forever. The universe, both physical and spiritual, is constantly upheld by the power and the will of the Trinity. The Father's will, the Son, the word of God, the Spirit, the power. By this, the universe continues to exist. That didn't stop when Jesus was dying on the cross. But then you've got the mystery of the incarnation, which is that Jesus is fully human and fully God. So by Jesus' cry from the cross, we peer into the invisible spiritual world to see what God the Father is doing to Him as the son of man, as a human. Jesus cries out as if from the pit of hell, total abandonment by God and total wrath poured out on Him by God. This is, I believe, the most dreadful part of hell. Absolute final, total abandonment, forsakenness by God. God is in no sense there to bless, only to curse. It's terrifying. In hell the damned can experience no pleasure, no joy, no friendship, no gifts, no happiness of any kind, a cold, empty terror of sheer loneliness and isolation. Now, this was unique, this cry. Unlike anybody else that will ever experience the wrath of God in hell and the condemnation, Jesus uniquely can say these words, "My God, my God, why do this to me?” Everyone else in hell will know that they're there because of the justice of God. They deserve what they're getting, like the thief on the cross said, “I deserve it.” I don't know if they'll come to that true recognition. It may well be they'll forever think they're there as a miscarriage of justice. I don't know. But it's not like they have no idea. "Unlike anybody else that will ever experience the wrath of God in hell and the condemnation, Jesus uniquely can say these words, "My God, my God, why do this to me?” Everyone else in hell will know that they're there because of the justice of God." But Jesus was sinless. Not only was He sinless, He had a perfect, constant and intimate relationship with God. "The Father has not left me alone. He's always with me," He says. He said before raising Lazarus from the dead, "I thank you, Father that you heard me. I know that you always hear me.” Many others have gone through terrible things and felt intimately close to God as they walk through, as in Psalm 23. “Yea, though I walk through the valley of the shadow of death, I will fear no evil.” Why? Because you are with me." Jesus didn't feel that. Why? Because Jesus is unique. He's completely unique. He was sinless and yet completely sinful. How? By substitutionary atonement, by the mysterious transfer of guilt, by 2 Corinthians 5:21, "God made Him who had no sin to be sin for us so that in Him we might become the righteousness of God." Isaiah 53:5-6 are the clearest verses in the entire Bible on the transfer of guilt and substitutionary atonement, clearer than anything even in the New Testament, Isaiah 53. "He was pierced for our transgressions. He was crushed for our iniquities. The punishment that brought us peace was upon Him and by His wounds, we are healed. We all like sheep have gone astray. Each of us has turned to his own way and the Lord has laid on Him the iniquity of us all.” You could read through that in the spirit of Galatians 2:20 and make it singular. "Christ loved me and gave himself for me." You can just say that's true of me. He was pierced for my transgressions. He was crushed for my iniquities. The punishment I deserved was upon Him. I should be crying. "Why have you forsaken me? It should have been me." If we don't understand this, we don't understand the cross. Abelard's moral example is foolishness. It's insanity. If there is no transfer of guilt, if there's no required death penalty paid, if there's nothing actually achieved, just a moral example, it's a picture of insanity rather than love. Instead, the substitutionary atonement was essential to the salvation of sinners like you and me from all over the world. Without it, we go to hell. This is God the Father's activity at the cross. Now a side note, and I think it's significant. In a very practical sense, as Jesus is crying this out, He's urging all people all over the world throughout all time to read Psalm 22 because He's quoting directly Psalm 22 in verse 1, "My God, my God, why have you forsaken me?" This is a clear prophecy of crucifixion written 1000 years before Jesus was born. In that prophecy, David lays out clearly how the Messiah would die for the sins of the world and that would be by crucifixion. In Psalm 22:16-18, "Dogs have surrounded me. A band of evil men has encircled me. They have pierced my hands and my feet. I can count all my bones. People staring gloat over me. They divide my garments among them and cast lots for my clothing." Those details phrase by phrase, line by line, were fulfilled as Jesus was dying. But by Him crying out the direct quote of Psalm 22 in verse 1, He's urging us to read it. The crowd, as was predicted in the Psalm and also in Isaiah, misinterpreted this, as I said. They didn't hear it properly, “Eloi, Eloi.” They heard like “Elijah's Elijah,” like “my God is Yahweh”. That's what “Elijah” means, so they thought He's calling for Elijah, and they wanted to see if Elijah could get Him. They want to go get Him a drink. In verse 36, "One man filled a sponge with wine vinegar, put it on a stick and offered it to Jesus to drink. 'Now leave him alone. Let's see if Elijah comes and takes him down.’" The apostle John in his account tells us this drink being offered to Jesus was a direct fulfillment of a specific prophecy. John writes in John 19:28-29, "Later, knowing that all was now completed, and so that Scripture would be fulfilled, Jesus said, 'I am thirsty.' A jar of wine vinegar was there.” Stop for a moment, how in the world did that get there? Who put it there? We'll never know. Some woman, some man, some boy or girl— I don't know— thought, "Hey, I think I'll fill a jar of wine vinegar and put it here at Golgotha." But it was essential to this prophecy being fulfilled. What prophecy? Psalm 69:21, "They put gall in my food and gave me vinegar for my thirst." And at that moment, having received the drink, all the prophecies were now fulfilled. Mark tells us in verse 37, "with a loud cry, Jesus breathed his last." Typical of Mark, he doesn't tell us what He said with the loud cry. He keeps it very simple. Luke and John, however do. Luke 23:46, "Jesus called out in a loud voice, 'Father, into your hands I commit my spirit.'" And then John said, "Jesus said, 'It is finished.' And with that, He gave up His spirit.” Jesus is in absolute control of His death in the exact same way that He'd been in absolute control of His birth. He chose to enter the world in the fullness of time at the right time by the Virgin Mary. Then He chose to die in a way that no human could ever say, "No one takes my life from me, but I lay it down of myself. I have the authority to lay it down and I have the authority to take it back up again. This command I receive from my Father." He's the only one that can say that. When everything was fulfilled at just the right time, He died. That death was essential for our salvation. Why? Because the wages of sin is death, and we deserve to die, and an actual death had to be paid for us. Without the shedding of blood, there is no forgiveness. Ephesians 1:7, "In Him we have redemption through His blood, the forgiveness of sins in accordance with the riches of God's grace.” III. The Curtain Next we have the curtain. Look at verse 38, "The curtain of the temple was torn in two from top to bottom." As I was reviewing the Gospel of Mark, memorizing it over a year and a half, a couple of years ago, something hit me, something I'd never noticed before, and that was that Mark just tells us about this event but doesn't explain its significance at all. I find that fascinating. Why do I find it fascinating? Because most scholars say that the Gospel of Mark was written for a Gentile, probably a Roman audience. Most of them reading this— imagine it's just floating around —all you have is the Gospel of Mark, you're reading this, you would've had no idea of the significance of that statement. But the Holy Spirit had a limited role for Mark. He had to stay in his lane. He had to just tell us what happened. He was going to give to the author of the book of Hebrews, the job of explaining it fully. It got me to think about the function of each of the 66 books of the Bible, what they're written for. I've never stopped thinking about this. It's very fascinating. Why does the Holy Spirit want us to know this? It's a very important question. So what is the significance of the tearing of the curtain? We're told in the Jewish temple there was a Holy Place where the priest went constantly to do their daily sacrifices, animal sacrifices. But then there was a Most Holy Place where only the high priest could go once a year with the blood of the Leviticus 16 sacrifice, the date of atonement sacrifice, and separating them was a curtain. The old covenant was all about barriers of access. It's all about this far you may come but no farther. That's what the old covenant's about. It's about walls and barriers, and you may not come. It's the first thing that the angel of the Lord said to Moses at the burning bush, "Do not come any closer." At Mount Sinai, there was a fence put around the base of the mountain, forbidding the people from going up, blocking them from going up into the presence of God, lest they be killed. The tabernacle and then later the temple was all about walls telling you you're not allowed to come. This curtain separating the Holy Place from the Most Holy Place was a substantial physical thing, very substantial. It was 60 feet long, 30 feet high. It was about four inches thick. It was composed of 72 squares sewn together. It was so heavy it required 300 priests to put in place. Right at the moment, at the tearing of the curtain, Jesus said, "It is finished.” Right at that moment, the curtain in the Temple was torn in two from top to bottom. This is the Father interpreting the cross for us right at that moment. It's a direct cause and effect because Jesus has finished the atoning work on the cross. The curtain was torn from top to bottom, and the text is direct cause and effect. How did Mark the Gospel writer know that the curtain in the temple was torn in two from top to bottom? One of two possible ways. Number one, God, the Holy Spirit told it to him directly and he wrote it. There are many verses, and that's the only way we would know is that the Spirit told him. That's fine. We also know that there was a process that Luke had of accumulating testimonies and doing some research and collating in writing. That's what Luke did. In Luke 1: 3-4 he says, “Since I myself have carefully investigated everything from the beginning, I too decided to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught.” Mark probably did similar things. The only way that you would know that the curtain was torn was by coming the next day and seeing that it was torn. But you would not have known that it was torn from top to bottom. You had to be there. You had to see it. You had to see it happening, and the only ones that could do that would be the priests. We're told in Acts 6 that later a large number of priests came to faith in Christ. I think that's what happened. It's significant that it was torn in two from top to bottom because we think of God as up. Jesus looked up when He broke the bread and the fish, and there's this sense that God is up and the spirit descended from above. Jesus ascended up into heaven, so God's up there. God is the one that did it. He's the one that tore it. And frankly, He's the only one that had the right to do it. It's very significant. If you saw somebody making a point and they picked up, let's say, a significant document like the Declaration of Independence or the Bill of Rights, and they did this to it, what are they saying? It's obsolete, it's gone. That's exactly what God was saying to the old covenant at that moment. The old covenant is obsolete. It's finished, and He's the only one that had the right to do it. Not only that, but as I said, the old covenant was about barriers of access. We're not allowed to get close to God, but God wants us close. Let me say that again, God loves you. He wants you close. He wants you intimate. He looks at sin amazingly as a temporary problem, and for us who will end up in heaven, that's what it will have been in the end, a temporary block between us and a holy God that Jesus dealt with that day. The moment that that curtain was torn from top to bottom, God is saying, "Come in. Come close. You don't have to stay out there anymore." The author to Hebrews tells us, first of all, of the obsolescence of the old covenant [Hebrews 8:13], "by calling this covenant new, he's made the first one obsolete." What a strong word that is. What is obsolete and aging will soon disappear. Therefore, it's all about access to God. Hebrews 4:16, "Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need." Again, Ephesians 3:12, "In Christ and through faith in him we may approach God with freedom and confidence." Now that Jesus' blood has been shed, the curtain is torn and we are invited, I would say even commanded to come close. Hebrews 10:19-22, "Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body, and since we have a great priest over the house of God, let us draw near to God with a sincere heart and full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water." That's God the Father's interpretation of the cross. The entire purpose of Christ's incarnation and his atonement was to bring distant sinners like you and me close to God. It's also a picture of heaven itself in which the gates will stand open forever and nothing impure or unclean will ever enter that place, but only for those who have trusted in Christ. They'll come in there, and all the enemies will be gone. There'll be no danger. The new Jerusalem gates will stand open forever and we will have full and free access to God. It says in Revelation 22:3, "His servants will see His face and serve Him forever." That's the access that we have. Tragically, at some point, what do you think happened to those two pieces of the curtain? Someone picked it up and sewed it back together or they made a new one, and animal sacrifice continued at the temple for another generation. That's terrible. It says of marriage, what God has joined together let man not separate. Well, let me tell you something, what God has torn apart, let man not sew back together. As Jesus said in Matthew 23 of the Scribes and Pharisees, the chief priests and all the enemies, “You shut the kingdom of heaven in men's faces. You yourselves don't enter and you won't let those enter who are trying to.” It's tragic. But Jesus, it says of Him in Revelation 3:7, "What he opens, no one can shut. And what he shuts, no one can open." Amen. IV. The Confession Finally, the confession. Look at verse 39, “And when the centurion, who stood there in front of Jesus, saw how he died, he said, ‘Surely this man was the Son of God!’” Amen. I consider this to be kind of the omega, the alpha and the omega of the Gospel of Mark, the purpose of the whole thing. Why did Mark write the Gospel? He says right at the start, Mark 1:1, "The beginning of the gospel about Jesus Christ, the son of God." And now here at the end, what does this onlooking centurion say? "But truly, this man was this son of God.” I believe all four Gospels, as I've said this countless times, had the same purpose. John 20:31 tells us, "These things are written that you may believe that Jesus is the Christ, the son of God, and that by believing that you may have life in his name." I believe that this centurion's confession was a display of genuine saving faith on his part. He was speaking for his team, or at least some of his team at that moment. Why do I say that? Because Jesus prayed for them while He was dying on the cross. Remember? In Luke 23:34, He said, "Father, forgive them for they don't know what they're doing.” I have a very high view of Jesus' prayer life. I believe everything Jesus asked for, He gets. Amen. Did He get this? Did they get forgiveness? Forgiven for that, but not for anything else. That's worthless. What good is partial forgiveness by God? You still go to hell. He's praying for complete forgiveness for a group of people who crucified Him not knowing what they were doing. And who was that? The centurion and his team that was there to crucify Jesus. Why do I say team? It was just the centurion that said, "Truly this man was the son of God." But Jesus said, "Father, forgive them. They don't know what they are doing.” I believe no one can make this confession, "Truly, this man was the son of God," unless the spirit of God works it in him and the Father reveals the son to that sinner. No one can come to me unless the Father who sent me, draws him. Just like the thief on the cross, so also this centurion, I expect to see him in heaven. Imagine being the one who killed Jesus, who actually literally drove the nails through Him up in heaven worshiping forever. But isn't that just like God? Isn't that just like the mercy and the love of God? V. Applications Spurgeon, when he was preaching on this passage, sums it up saying, "What manner of people ought we to be if these things are true? What kind of love should we show to Jesus if these things are true?" Just look at the four things, the darkness. God is interpreting the cross by saying that Jesus is truly the only answer to the darkness of sin and death in hell. Jesus is the light of the world. Follow him. The cry, "My God, my God, why have you forsaken me?" Understand that is a cry, which if you believe in Jesus, you'll never make from hell, never. You will never make. As a matter of fact, you'll be able to say what the author of Hebrew says concerning his relationship with you, "Never will I leave you. Never will I forsake you." Why? Because Jesus was forsaken in your place. So if you're feeling forsaken, you're feeling abandoned, just know if you're a Christian, that's impossible. God is with you. And then you can take Psalm 23 and says, "Though I walk through the valley of the shadow of death, I will not fear for you are with me." What about the curtain? Hebrews tells you what to do. Draw near to God, draw near to him. Don't stay distant. If you feel guilty today because of some pattern of sin, read Hebrews 10:19-22. Let your faith in Christ cleanse you from a guilty conscience and let your body be washed with the pure water of the word. Repent of the sins that are making you feel guilty and draw near to God. Don't let the sin keep you far away, but draw near. Finally, by the confession of the centurion, understand what the purpose of all of this is. It's missions. It's evangelism. It's winning lost people so they can make this same confession. Close with me in prayer. Father, we thank you for the time we've had to study today. We thank you for the incredible truths of the cross of Christ. We'll never be able to plumb the depths. And I pray that you would take these truths and press them sweetly and powerfully into our hearts so that we may believe that we may draw near, that we may live holy lives, that we may see other people make this confession, "Truly, this man was the son of God." Pray this in Jesus' name. Amen.

27 Then the soldiers of the governor took Jesus into the [f]Praetorium and gathered the whole [g]garrison around Him. 28 And they stripped Him and put a scarlet robe on Him. 29 When they had [h]twisted a crown of thorns, they put iton His head, and a reed in His right hand. And they bowed the knee before Him and mocked Him, saying, “Hail, King of the Jews!” 30 Then they spat on Him, and took the reed and struck Him on the head. 31 And when they had mocked Him, they took the robe off Him, put His ownclothes on Him, and led Him away to be crucified. The King on a Cross 32 Now as they came out, they found a man of Cyrene, Simon by name. Him they compelled to bear His cross. 33 And when they had come to a place called Golgotha, that is to say, Place of a Skull, 34 they gave Him [i]sour wine mingled with gall to drink. But when He had tasted it, He would not drink. 35 Then they crucified Him, and divided His garments, casting lots, [j]that it might be fulfilled which was spoken by the prophet: “They divided My garments among them,And for My clothing they cast lots.” 36 Sitting down, they kept watch over Him there. 37 And they put up over His head the accusation written against Him: THIS IS JESUS THE KING OF THE JEWS. 38 Then two robbers were crucified with Him, one on the right and another on the left. 39 And those who passed by blasphemed Him, wagging their heads 40 and saying, “You who destroy the temple and build it in three days, save Yourself! If You are the Son of God, come down from the cross.” 41 Likewise the chief priests also, mocking with the [k]scribes and elders, said, 42 “He saved others; Himself He cannot save. [l]If He is the King of Israel, let Him now come down from the cross, and we will believe [m]Him. 43 He trusted in God; let Him deliver Him now if He will have Him; for He said, ‘I am the Son of God.' ” 44 Even the robbers who were crucified with Him reviled Him with the same thing. Jesus Dies on the Cross 45 Now from the sixth hour until the ninth hour there was darkness over all the land. 46 And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lama sabachthani?” that is, “My God, My God, why have You forsaken Me?” 47 Some of those who stood there, when they heard that, said, “This Man is calling for Elijah!” 48 Immediately one of them ran and took a sponge, filled itwith sour wine and put it on a reed, and offered it to Him to drink. 49 The rest said, “Let Him alone; let us see if Elijah will come to save Him.” 50 And Jesus cried out again with a loud voice, and yielded up His spirit. 51 Then, behold, the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split, 52 and the graves were opened; and many bodies of the saints who had fallen asleep were raised; 53 and coming out of the graves after His resurrection, they went into the holy city and appeared to many. 54 So when the centurion and those with him, who were guarding Jesus, saw the earthquake and the things that had happened, they feared greatly, saying, “Truly this was the Son of God!” 55 And many women who followed Jesus from Galilee, ministering to Him, were there looking on from afar, 56 among whom were Mary Magdalene, Mary the mother of James and [n]Joses, and the mother of Zebedee's sons. Jesus Buried in Joseph's Tomb 57 Now when evening had come, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus. 58 This man went to Pilate and asked for the body of Jesus. Then Pilate commanded the body to be given to him. 59 When Joseph had taken the body, he wrapped it in a clean linen cloth, 60 and laid it in his new tomb which he had hewn out of the rock; and he rolled a large stone against the door of the tomb, and departed. 61 And Mary Magdalene was there, and the other Mary, sitting [o]opposite the tomb.

Mark 15:16-39 NIV - The soldiers led Jesus away into the palace (that is, the Praetorium) and called together the whole company of soldiers. They put a purple robe on him, then twisted together a crown of thorns and set it on him. And they began to call out to him, “Hail, king of the Jews!” Again and again they struck him on the head with a staff and spit on him. Falling on their knees, they paid homage to him. And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him.A certain man from Cyrene, Simon, the father of Alexander and Rufus, was passing by on his way in from the country, and they forced him to carry the cross. They brought Jesus to the place called Golgotha (which means “the place of the skull”). Then they offered him wine mixed with myrrh, but he did not take it. And they crucified him. Dividing up his clothes, they cast lots to see what each would get.It was nine in the morning when they crucified him. The written notice of the charge against him read: the king of the jews.They crucified two rebels with him, one on his right and one on his left. Those who passed by hurled insults at him, shaking their heads and saying, “So! You who are going to destroy the temple and build it in three days, come down from the cross and save yourself!” In the same way the chief priests and the teachers of the law mocked him among themselves. “He saved others,” they said, “but he can't save himself! Let this Messiah, this king of Israel, come down now from the cross, that we may see and believe.” Those crucified with him also heaped insults on him.At noon, darkness came over the whole land until three in the afternoon. And at three in the afternoon Jesus cried out in a loud voice, “Eloi, Eloi, lema sabachthani?” (which means “My God, my God, why have you forsaken me?”).When some of those standing near heard this, they said, “Listen, he's calling Elijah.”Someone ran, filled a sponge with wine vinegar, put it on a staff, and offered it to Jesus to drink. “Now leave him alone. Let's see if Elijah comes to take him down,” he said.With a loud cry, Jesus breathed his last.The curtain of the temple was torn in two from top to bottom. 39 And when the centurion, who stood there in front of Jesus, saw how he died, he said, “Surely this man was the Son of God!”

Mark 15:16-39 NIV - The soldiers led Jesus away into the palace (that is, the Praetorium) and called together the whole company of soldiers. They put a purple robe on him, then twisted together a crown of thorns and set it on him. And they began to call out to him, “Hail, king of the Jews!” Again and again they struck him on the head with a staff and spit on him. Falling on their knees, they paid homage to him. And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him.A certain man from Cyrene, Simon, the father of Alexander and Rufus, was passing by on his way in from the country, and they forced him to carry the cross. They brought Jesus to the place called Golgotha (which means “the place of the skull”). Then they offered him wine mixed with myrrh, but he did not take it. And they crucified him. Dividing up his clothes, they cast lots to see what each would get.It was nine in the morning when they crucified him. The written notice of the charge against him read: the king of the jews.They crucified two rebels with him, one on his right and one on his left. Those who passed by hurled insults at him, shaking their heads and saying, “So! You who are going to destroy the temple and build it in three days, come down from the cross and save yourself!” In the same way the chief priests and the teachers of the law mocked him among themselves. “He saved others,” they said, “but he can't save himself! Let this Messiah, this king of Israel, come down now from the cross, that we may see and believe.” Those crucified with him also heaped insults on him.At noon, darkness came over the whole land until three in the afternoon. And at three in the afternoon Jesus cried out in a loud voice, “Eloi, Eloi, lema sabachthani?” (which means “My God, my God, why have you forsaken me?”).When some of those standing near heard this, they said, “Listen, he's calling Elijah.”Someone ran, filled a sponge with wine vinegar, put it on a staff, and offered it to Jesus to drink. “Now leave him alone. Let's see if Elijah comes to take him down,” he said.With a loud cry, Jesus breathed his last.The curtain of the temple was torn in two from top to bottom. 39 And when the centurion, who stood there in front of Jesus, saw how he died, he said, “Surely this man was the Son of God!”

Then they led Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium so that they would not be defiled, but might eat the Passover. – John 18:28

Seven Days Pt. 5 | March 24th, 2024Pastor Wes Morris Hebrews 12:2-4 (MSG) Keep your eyes on Jesus, who both began and finished this race we're in. Study how he did it. Because he never lost sight of where he was headed—that exhilarating finish in and with God—he could put up with anything along the way: Cross, shame, whatever. And now he's there, in the place of honor, right alongside God. When you find yourselves flagging in your faith, go over that story again, item by item, that long litany of hostility he plowed through. That will shoot adrenaline into your souls! ✓  BETRAYEDJohn 18:1-3 (NIV) When 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. Now Judas, who betrayed him, knew the place, because Jesus had often met there with his disciples. So Judas came to the garden, guiding a detachment of soldiers and some officials from the chief priests and the Pharisees.✓  RIDICULEDMatthew 26:63-65 (NIV) The high priest said to him, “I charge you under oath by the living God: Tell us if you are the Messiah, the Son of God.” ...Then the high priest tore his clothes and said, “He has spoken blasphemy! Why do we need any more witnesses? Look, now you have heard the blasphemy. ✓  REJECTEDJohn 18:25-27 (NIV) 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.” 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?” Again Peter denied it, and at that moment a rooster began to crow.✓  ABUSEDMatthew 27:27-32 (NIV) Then the governor's soldiers took Jesus into the Praetorium and gathered the whole company of soldiers around him. They stripped him and put a scarlet robe on him, and then twisted together a crown of thorns and set it on his head. They put a staff in his right hand. Then they knelt in front of him and mocked him. “Hail, king of the Jews!” they said. They spit on him, and took the staff and struck him on the head again and again. After they had mocked him, they took off the robe and put his own clothes on him. Then they led him away to crucify him.Hebrews 2:18 (TLB) For since he himself has now been through suffering and temptation, he knows what it is like when we suffer and are tempted, and he is wonderfully able to help us.Hebrews 12:2-3 (NIV) Let us run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God. THE FINAL WORDI. BE QUICK TO FORGIVE.Luke 23:32-34 (NIV) Two other men, both criminals, were also led out with him to be executed. When they came to the place called the Skull, they crucified him there, along with the criminals—one on his right, the other on his left. Jesus said, “Father, forgive them, for they do not know what they are doing.” II. SURRENDER YOUR LIFE AND YOUR SITUATION TO GOD. Luke 23:44-46 (NIV) It was now about noon, and darkness came over the whole land until three in the afternoon, for the sun stopped shining. And the curtain of the temple was torn in two. Jesus called out with a loud voice, “Father, into your hands I commit my spirit.” When he had said this, he breathed his last. Learn more about Bay Chapel at baychapel.com

Now Simon Peter was standing and warming himself. They said therefore to him, “You aren't also one of his disciples, are you?” He denied it and said, “I am not.” One of the servants of the high priest, being a relative of him whose ear Peter had cut off, said, “Didn't I see you in the garden with him?” Peter therefore denied it again, and immediately the rooster crowed. They led Jesus therefore from Caiaphas into the Praetorium. It was early, and they themselves didn't enter into the Praetorium, that they might not be defiled, but might eat the Passover. Pilate therefore went out to them, and said, “What accusation do you bring against this man?” They answered him, “If this man weren't an evildoer, we wouldn't have delivered him up to you.” Pilate therefore said to them, “Take him yourselves, and judge him according to your law.” Therefore the Jews said to him, “It is illegal for us to put anyone to death,” that the word of Jesus might be fulfilled, which he spoke, signifying by what kind of death he should die. Pilate therefore entered again into the Praetorium, called Jesus, and said to him, “Are you the King of the Jews?” Jesus answered him, “Do you say this by yourself, or did others tell you about me?” Pilate answered, “I'm not a Jew, am I? Your own nation and the chief priests delivered you to me. What have you done?” Jesus answered, “My Kingdom is not of this world. If my Kingdom were of this world, then my servants would fight, that I wouldn't be delivered to the Jews. But now my Kingdom is not from here.” Pilate therefore said to him, “Are you a king then?” Jesus answered, “You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice.” Pilate said to him, “What is truth?” When he had said this, he went out again to the Jews, and said to them, “I find no basis for a charge against him. But you have a custom, that I should release someone to you at the Passover. Therefore, do you want me to release to you the King of the Jews?” Then they all shouted again, saying, “Not this man, but Barabbas!” Now Barabbas was a robber.

While Jesus’ substitutionary suffering and crucifixion means that he took upon himself what suffering and judgment was rightly due us; the gospel narratives of the crucifixion also challenges the Christian to share Christ's suffering. Via Dolorosa literally means “The Way of Sorrows”, marking the Stations of the Cross, the route that Jesus supposedly took from Pontius Pilate’s palace where he was sentenced to death, to the site of his crucifixion on the hill at Golgotha, beyond the city walls. Tourists & pilgrims have traveled that road for centuries reflecting on Christ’s procession through the streets of Jerusalem since the time of the Medieval Church. They want to experience Christ’s suffering and pain by walking in the supposedly same steps on the same streets that Christ stumbled through on his way to Golgotha and our salvation. Walking through a tourist area of Jerusalem can be a reflective exercise on who might have shared the same streets throughout history. But honest reflection of the soul and one’s response to Christ’s suffering can only happen in meditation on Scripture through prayer. A close & prayerful reflection on Matthew’s account of Jesus’ stumbling journey to his crucifixion reveals fulfillment of prophecy and two responses to Jesus and his suffering. One can either: 1. Share Christ’s Suffering: Simon of Cyrene 2. Save Yourself from Christ’s Suffering: the Mob, the Sanhedrin, and two Robbers [Insurrectionists] Let’s dig into Matthew’s account of Jesus’ journey from the Praetorium to Golgotha. While details on the steps taken by Jesus can be found in Luke’s and John’s gospels, Matthew wants his readers to reflect on the different reactions of a Gentile against the religious people of God.

This podcast covers the mock trial where Pilate goes in and out of the Praetorium and label chaos continues till the Savior and Messiah is hung on a Roman Cross to die. Listen to hear all the prophetic fulfillments in almost every action of Jesus. 

He was born sometime in the mid-fourth century on an island in the Aegean. For a time he lived successfully in the world, receiving a good education in Constantinople, then serving for a time for the Prefect of the Praetorium. But, becoming aware of the vanity of worldly things, he answered Christ's call, gave away all his goods to the poor and entered a monastery in Syria. After four years in obedience, he came to feel that the security of monastic life was inconsistent with the Gospel command to take no thought for the morrow; so he withdrew to the desert, taking with him only his garment and the Book of the Gospel. There he lived alone for seven years.   At the end of this period he set out on an apostolic mission to Mesopotamia, where he brought many to Christ: the city prefect Rabbula was converted after Alexander brought down fire from heaven, and a band of brigands who accosted the Saint on the road were transformed into a monastic community. He finally fled the city when the Christians there rose up demanding that he be made bishop. He once again took up a solitary life in the desert beyond the Euphrates, spending the day in prayer and part of the night sheltered in a barrel. There he remained for forty years. His holiness gradually attracted more than four hundred disciples, whom Alexander organized into a monastic community. Each disciple owned only one tunic, and was required to give away anything that they did not need for that day. Despite this threadbare life, the monastery was able to set up and run a hospice for the poor!   Alexander was perplexed as to how the admonition Pray without ceasing (1 Thess. 5:17) could be fulfilled by frail human flesh, but after three years of fasting and prayer, God showed him a method. He organized his monks into four groups according to whether their native language was Greek, Latin, Syriac or Coptic, and the groups prayed in shifts throughout the day and night. Twenty-four divine services were appointed each day, and the monks would chant from the Psalter between services. The community henceforth came to be known as the Akoimetoi, the Unsleeping Ones. (Similar communities later sprang up in the West, practicing what was there called Laus Perennis; St Columban founded many of these.)   Always desiring to spread the holy Gospel, Saint Alexander sent companies of missionaries to the pagans of southern Egypt. He and a company of 150 disciples set out as a kind of traveling monastery, living entirely on the charity of the villages they visited. Eventually they settled in some abandoned baths in Antioch, setting up a there a monastery dedicated to the unceasing praise of God; but a jealous bishop drove them from the city. Making his way to Constantinople, he settled there with four monks. In a few days, more than four hundred monks had left their monasteries to join his community. The Saint organized them into three companies — Greeks, Latins and Syrians — and restored the program of unsleeping prayer that his community had practiced in Mesopotamia. Not surprisingly, his success aroused the envy and anger of the abbots whose monasteries had been nearly emptied; they managed to have him condemned as a Messalian at a council held in 426. (The Messalians were an over-spiritualizing sect who believed that the Christian life consisted exclusively of prayer.) Alexander was sent back to Syria, and most of his monks were imprisoned; but as soon as they were released, most fled the city to join him again. The Saint spent his last years traveling from place to place, founding monasteries, often persecuted, until he reposed in 430, 'to join the Angelic choirs which he had so well imitated on earth.' (Synaxarion)   The practice of unceasing praise, established by St Alexander, spread throughout the Empire. The Monastery of the Akoimetoi, founded by a St Marcellus, a successor of Alexander, was established in Constantinople and became a beacon to the Christian world. 'Even though it has not been retained in today's practice, the unceasing praise established by Saint Alexander was influential in the formation of the daily cycle of liturgical offices in the East and even more so in the West.' (Synaxarion)

He was born sometime in the mid-fourth century on an island in the Aegean. For a time he lived successfully in the world, receiving a good education in Constantinople, then serving for a time for the Prefect of the Praetorium. But, becoming aware of the vanity of worldly things, he answered Christ's call, gave away all his goods to the poor and entered a monastery in Syria. After four years in obedience, he came to feel that the security of monastic life was inconsistent with the Gospel command to take no thought for the morrow; so he withdrew to the desert, taking with him only his garment and the Book of the Gospel. There he lived alone for seven years.   At the end of this period he set out on an apostolic mission to Mesopotamia, where he brought many to Christ: the city prefect Rabbula was converted after Alexander brought down fire from heaven, and a band of brigands who accosted the Saint on the road were transformed into a monastic community. He finally fled the city when the Christians there rose up demanding that he be made bishop. He once again took up a solitary life in the desert beyond the Euphrates, spending the day in prayer and part of the night sheltered in a barrel. There he remained for forty years. His holiness gradually attracted more than four hundred disciples, whom Alexander organized into a monastic community. Each disciple owned only one tunic, and was required to give away anything that they did not need for that day. Despite this threadbare life, the monastery was able to set up and run a hospice for the poor!   Alexander was perplexed as to how the admonition Pray without ceasing (1 Thess. 5:17) could be fulfilled by frail human flesh, but after three years of fasting and prayer, God showed him a method. He organized his monks into four groups according to whether their native language was Greek, Latin, Syriac or Coptic, and the groups prayed in shifts throughout the day and night. Twenty-four divine services were appointed each day, and the monks would chant from the Psalter between services. The community henceforth came to be known as the Akoimetoi, the Unsleeping Ones. (Similar communities later sprang up in the West, practicing what was there called Laus Perennis; St Columban founded many of these.)   Always desiring to spread the holy Gospel, Saint Alexander sent companies of missionaries to the pagans of southern Egypt. He and a company of 150 disciples set out as a kind of traveling monastery, living entirely on the charity of the villages they visited. Eventually they settled in some abandoned baths in Antioch, setting up a there a monastery dedicated to the unceasing praise of God; but a jealous bishop drove them from the city. Making his way to Constantinople, he settled there with four monks. In a few days, more than four hundred monks had left their monasteries to join his community. The Saint organized them into three companies — Greeks, Latins and Syrians — and restored the program of unsleeping prayer that his community had practiced in Mesopotamia. Not surprisingly, his success aroused the envy and anger of the abbots whose monasteries had been nearly emptied; they managed to have him condemned as a Messalian at a council held in 426. (The Messalians were an over-spiritualizing sect who believed that the Christian life consisted exclusively of prayer.) Alexander was sent back to Syria, and most of his monks were imprisoned; but as soon as they were released, most fled the city to join him again. The Saint spent his last years traveling from place to place, founding monasteries, often persecuted, until he reposed in 430, 'to join the Angelic choirs which he had so well imitated on earth.' (Synaxarion)   The practice of unceasing praise, established by St Alexander, spread throughout the Empire. The Monastery of the Akoimetoi, founded by a St Marcellus, a successor of Alexander, was established in Constantinople and became a beacon to the Christian world. 'Even though it has not been retained in today's practice, the unceasing praise established by Saint Alexander was influential in the formation of the daily cycle of liturgical offices in the East and even more so in the West.' (Synaxarion)

Monday, 22 January 2024   he said, “I will hear you when your accusers also have come.” And he commanded him to be kept in Herod's Praetorium. Acts 23:35   The Greek more literally reads, “‘I will thoroughly hear you, he said, when your accusers also may have arrived,' having commanded him to be guarded in the Praetorium of Herod” (CG).   The previous verse flows into this one, having ended with the words, “and having learned that from Cilicia.” That thought now continues with, “I will thoroughly hear you.”   Whatever the correct interpretation of Paul's standing was concerning his being from Cilicia, as discussed in the previous verse, it was sufficient for Felix to accept responsibility for the investigation.   Apparently, there would be no conflict in his doing so. The word translated as “I will thoroughly hear you” is diakouó. It comes from dia, “through,” and akouo, “a hearing.” This is its only use in the Bible. It is obvious when connecting the two words that a “thorough hearing” in a judicial sense is what is intended.   The questions from Felix thus far were only preparatory, and Paul would be given an entire and thorough chance to speak when those who accused him might come before him. That is seen in what Luke next records, “he said, ‘when your accusers also may have arrived.'”   Felix continues his thoughts using an aorist subjunctive verb. In other words, “when this, then this.” The anticipated trial is wholly dependent on the coming of his accusers. If none come, then there will be no trial. Every protection for Paul's status as a Roman citizen is being afforded to him. Therefore, it next says, “having commanded him to be guarded in the Praetorium of Herod.”   Herod's Praetorium was built by Herod the Great. A great deal of this building is still standing today. The praetorium itself was a judgment hall. Paul was to be kept in that area, but in this case the word translated as “guarded” apparently does not imply being held as a prisoner.   He would have been granted the respect of his citizenship while he awaited the trial to come. Thus, the act of guarding was less for the sake of keeping him bound as a prisoner than it was to keep him safe and secure as a citizen.   Life application: It has become evident in the UK and the US that being a citizen does not carry the same protections that it once did. Being a Christian who accepts the Bible as authoritative places a person at odds with the ruling authorities who reject the notion of the God who judges in righteousness.   Therefore, arresting citizens and holding them without due process under trumped up charges is becoming more common. The legal system does fight back against this, but all it will take is minor tweaks in the structure of these governments for even that to change.   From here on out, Christians must be willing to accept the fact that the faith they possess will be challenged by wholly corrupted leaders who are willing to test the true metal of those who profess their faith. Many will yield and deny what they have claimed all along. Others will be willing to hold fast to Jesus with all their hearts and souls.   The difference will be found in how they have been instructed on the salvation they have received and what that means for their future in Christ's presence. Those who hold the absolute assurance that their faith is grounded on reality will be much more likely to put their lives aside now for the greater and eternal glory that lies ahead.   Be ready! The time may not be far off. When it comes, decisions will have to be made. Where do you intend to stand should the Lord tarry in His coming?   We praise You, Lord God! Nothing in this life compares to what You have promised Your people in the life to come, which is true life in Christ. In that day, give us the strength and fortitude to stand on the truth of Your word, never compromising with those who hate You and the doctrines You have conveyed to us in Your word. Yes, Lord, be with us. And we know You will be. Hallelujah and amen.

Operation Archon continues as we take the fight to the heart of the Garlean Empire's foothold in Eorzea: Castrum Meridianum. If we are to strike at our true target, the Ultima Weapon, we must first take down the shield that protects it. Join us as we continue the Eorzean counteroffensive! We also talk about the original implementations of Meridianum and the Praetorium during the back half of this episode.   You can reach us at: https://discord.gg/SUHTBVMVxj  podreturnffxiv@gmail   FINAL FANTASY is a registered trademark of Square Enix Holdings Co., Ltd. © SQUARE ENIX CO., LTD. All Rights Reserved.

"Husband and wife, they were both of noble and wealthy families in Nicomedia. Adrian was the governor of the Praetorium and a pagan, and Natalia was a secret Christian. They were both young, and had lived in wedlock for thirteen months in all before their martyrdom. When the wicked Emperor Maximian visited Nicomedia, he ordered that the Christians be seized and put to torture. There were twenty-three Christians hidden in a cave near the city. Someone handed them over to the authorities and they were cruelly flogged with leather whips and staves, and thrown into prison. They were then taken from prison and brought before the Praetor for their names to be noted. Adrian looked a these people, tortured but unbowed, peaceful and meek, and he put them under oath to say what they hoped for from their God, that they should undergo such tortures. They spoke to him of the blessedness of the righteous in the Kingdom of God. Hearing this, and again looking at these people, Adrian suddenly turned to the scribe and said: 'Write my name along with those of these saints; I also am a Christian.' When the Emperor heard of this, he asked him: 'Have you lost your mind?' Adrian replied: 'I haven't lost it, but found it!' Hearing this, Natalia rejoiced greatly, and, when Adrian sat chained with the others in prison, came and ministered to them all. When they flogged her husband and put him to various tortures, she encouraged him to endure to the end. After long torture and imprisonment, the Emperor ordered that they be taken to the prison anvil, for their arms and legs to be broken with hammers. This was done and Adrian, along with the twenty-three others, breathed his last under the vicious tortures. Natalia took their relics to Constantinople and there buried them. After several days, Adrian appeared to her, bathed in light and beauty and calling her to come to God, and she peacefully gave her soul into her Lord's hands." (Prologue)

"Husband and wife, they were both of noble and wealthy families in Nicomedia. Adrian was the governor of the Praetorium and a pagan, and Natalia was a secret Christian. They were both young, and had lived in wedlock for thirteen months in all before their martyrdom. When the wicked Emperor Maximian visited Nicomedia, he ordered that the Christians be seized and put to torture. There were twenty-three Christians hidden in a cave near the city. Someone handed them over to the authorities and they were cruelly flogged with leather whips and staves, and thrown into prison. They were then taken from prison and brought before the Praetor for their names to be noted. Adrian looked a these people, tortured but unbowed, peaceful and meek, and he put them under oath to say what they hoped for from their God, that they should undergo such tortures. They spoke to him of the blessedness of the righteous in the Kingdom of God. Hearing this, and again looking at these people, Adrian suddenly turned to the scribe and said: 'Write my name along with those of these saints; I also am a Christian.' When the Emperor heard of this, he asked him: 'Have you lost your mind?' Adrian replied: 'I haven't lost it, but found it!' Hearing this, Natalia rejoiced greatly, and, when Adrian sat chained with the others in prison, came and ministered to them all. When they flogged her husband and put him to various tortures, she encouraged him to endure to the end. After long torture and imprisonment, the Emperor ordered that they be taken to the prison anvil, for their arms and legs to be broken with hammers. This was done and Adrian, along with the twenty-three others, breathed his last under the vicious tortures. Natalia took their relics to Constantinople and there buried them. After several days, Adrian appeared to her, bathed in light and beauty and calling her to come to God, and she peacefully gave her soul into her Lord's hands." (Prologue)

Have you considered the impact of Jesus' death on the cross? How does it personally impact you? #JesusChangedMe #CrossTransformation IT'S EASY TO GIVE at Harmony, text any amount to (859) 459-0316 to get started (or give online @ my.harmonychurch.cc/give ). PART I: A few days before the cross… Jesus is in Jerusalem, he has been upsetting the leaders by asking hard questions and pushing the boundaries of what convention would say. He's turned over tables in the temple, He came into Jerusalem with people saying, “hosanna” (in Hebrew means “save us”) riding on a donkey - like Jewish Kings would have ridden. Jesus will spend most of his nights on the back side of the Mount of Olives, just outside the city of Jerusalem in the city of Bethany - the house of the poor, right on the edge of the desert. It is here he will have a woman anoint his feet with expensive perfume - perfume He will claim is her preparing Him for His burial… PART II: it's the night before the cross. Jesus is celebrating the Passover with his disciples. Normally a holiday that is full of joy, on this night it seems ominous. Jesus starts the celebration by acting like a household servant and washing the disciple's feet. He will tell them that one of them is going to betray Him. He seems full of paranoia and it begins to spread to them. They are asking themselves if He means them. He, of course, does mean Judas. this meal is normally a meal full of meaning - food hidden, chairs left for ancient prophets, and food that represents God's redemption of His people. But on this night, Jesus inputs a new meaning into the meal. He takes the bread, it would have been almost more like a cracker. And he breaks it. He says, “I'll be broken just like this for you…” “what could he even mean by that…” Then he takes the wine and says, “This is my blood, poured out for you - it's the blood of the covenant that will bring the forgiveness of many…” the evening ends, dark and heavy, the group of 12 men and Jesus missing one - Judas has run out and everyone's talking. PART III: It's now late into the evening. Jesus has gone to the Garden of Gethsemane and now they are among the olive trees - he's upset, more upset than they've ever seen Him. He prays they sleep, 3 times. 3 times they fail Him. He is anguished, broken - knowing what's coming. The cross is hours away… Then it happens. Torches and voices, kisses that betray. scuffles. Jesus was taken off, Jesus not even fighting them, Jesus going to be tried unlawfully in the middle of the night PART IV: All night he's been moved from place to place. He's been beaten to within inches of His life. He's exhausted, broken, quiet… and then this… Matthew 27:27 27 Then the governor's soldiers took Jesus into the Praetorium and gathered the whole company of soldiers around him. 28 They stripped him and put a scarlet robe on him, 29 and then twisted together a crown of thorns and set it on his head. They put a staff in his right hand. Then they knelt in front of him and mocked him. “Hail, king of the Jews!” they said. 30 They spit on him, and took the staff and struck him on the head again and again. 31 After they had mocked him, they took off the robe and put his own clothes on him. Then they led him away to crucify him. 32 As they were going out, they met a man from Cyrene, named Simon, and they forced him to carry the cross. 33 They came to a place called Golgotha (which means “the place of the skull”). 34 There they offered Jesus wine to drink, mixed with gall; but after tasting it, he refused to drink it. 35 When they had crucified him, they divided up his clothes by casting lots. 36 And sitting down, they kept watch over him there. 37 Above his head they placed the written charge against him: this is jesus, the king of the jews. 38 Two rebels were crucified with him, one on his right and one on his left. 39 Those who passed by hurled insults at him, shaking their heads 40 and saying, “You who are going to destroy the temple and build it in three days, save yourself! Come down from the cross, if you are the Son of God!” 41 In the same way the chief priests, the teachers of the law and the elders mocked him. 42 “He saved others,” they said, “but he can't save himself! He's the king of Israel! Let him come down now from the cross, and we will believe in him. 43 He trusts in God. Let God rescue him now if he wants him, for he said, ‘I am the Son of God.'” 44 In the same way the rebels who were crucified with him also heaped insults on him. 45 From noon until three in the afternoon darkness came over all the land. 46 About three in the afternoon Jesus cried out in a loud voice, “Eli, Eli,[c] lema sabachthani?” (which means “My God, my God, why have you forsaken me?”).[d] 47 When some of those standing there heard this, they said, “He's calling Elijah.” 48 Immediately one of them ran and got a sponge. He filled it with wine vinegar, put it on a staff, and offered it to Jesus to drink. 49 The rest said, “Now leave him alone. Let's see if Elijah comes to save him.” 50 And when Jesus had cried out again in a loud voice, he gave up his spirit. 51 At that moment the curtain of the temple was torn in two from top to bottom. The earth shook, the rocks split 52 and the tombs broke open. The bodies of many holy people who had died were raised to life. 53 They came out of the tombs after Jesus' resurrection and[e] went into the holy city and appeared to many people. 54 When the centurion and those with him who were guarding Jesus saw the earthquake and all that had happened, they were terrified, and exclaimed, “Surely he was the Son of God!” It is in this moment that the powers of hell were defeated and Jesus procured freedom from sin for all mankind. It's one thing for me to talk about this, it's another thing for you to hear about it. I've asked lots of people to send me videos of what Jesus' death on the cross did for them. I want you to hear those and I want you to see them. Then, we are going to partake of a very special communion. You're going to come up to the cross, and pour out a cup of juice on this cross and remind yourself of how Jesus saved you from your sins?

Experience the dramatic trial of Jesus before Pontius Pilate. This podcast will strengthen your faith and your understanding of the Bible. Hosted by author, attorney, pastor, and founder of Covenant Journey, Mat Staver. Learn more and get involved at CovenantJourney.org

Mark 15:16-32 The Soldiers Mock Jesus 16 The soldiers led Jesus away into the palace (that is, the Praetorium) and called together the whole company of soldiers. 17 They put a purple robe on him, then twisted together a crown of thorns and set it on him. 18 And they began to call out to him, “Hail, king of the Jews!” 19 Again and again they struck him on the head with a staff and spit on him. Falling on their knees, they paid homage to him. 20 And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him. 21 A certain man from Cyrene, Simon, the father of Alexander and Rufus, was passing by on his way in from the country, and they forced him to carry the cross. 22 They brought Jesus to the place called Golgotha (which means “the place of the skull”). 23 Then they offered him wine mixed with myrrh, but he did not take it. 24 And they crucified him. Dividing up his clothes, they cast lots to see what each would get. 25 It was nine in the morning when they crucified him. 26 The written notice of the charge against him read: the king of the jews. 27 They crucified two rebels with him, one on his right and one on his left. [28] [a] 29 Those who passed by hurled insults at him, shaking their heads and saying, “So! You who are going to destroy the temple and build it in three days, 30 come down from the cross and save yourself!” 31 In the same way the chief priests and the teachers of the law mocked him among themselves. “He saved others,” they said, “but he can't save himself! 32 Let this Messiah, this king of Israel, come down now from the cross, that we may see and believe.” Those crucified with him also heaped insults on him. The Crucifixion of Jesus

Very early in the morning, the chief priests, with the elders, the teachers of the law and the whole Sanhedrin, made their plans. So they bound Jesus, led him away and handed him over to Pilate.“Are you the king of the Jews?” asked Pilate.“You have said so,” Jesus replied.The chief priests accused him of many things. So again Pilate asked him, “Aren't you going to answer? See how many things they are accusing you of.”But Jesus still made no reply, and Pilate was amazed.Now it was the custom at the festival to release a prisoner whom the people requested. A man called Barabbas was in prison with the insurrectionists who had committed murder in the uprising. The crowd came up and asked Pilate to do for them what he usually did.“Do you want me to release to you the king of the Jews?” asked Pilate, knowing it was out of self-interest that the chief priests had handed Jesus over to him. But the chief priests stirred up the crowd to have Pilate release Barabbas instead.“What shall I do, then, with the one you call the king of the Jews?” Pilate asked them.“Crucify him!” they shouted.“Why? What crime has he committed?” asked Pilate.But they shouted all the louder, “Crucify him!”Wanting to satisfy the crowd, Pilate released Barabbas to them. He had Jesus flogged, and handed him over to be crucified.The soldiers led Jesus away into the palace (that is, the Praetorium) and called together the whole company of soldiers. They put a purple robe on him, then twisted together a crown of thorns and set it on him. And they began to call out to him, “Hail, king of the Jews!” Again and again they struck him on the head with a staff and spit on him. Falling on their knees, they paid homage to him. And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him.A certain man from Cyrene, Simon, the father of Alexander and Rufus, was passing by on his way in from the country, and they forced him to carry the cross. They brought Jesus to the place called Golgotha (which means “the place of the skull”). Then they offered him wine mixed with myrrh, but he did not take it. And they crucified him. Dividing up his clothes, they cast lots to see what each would get.It was nine in the morning when they crucified him. The written notice of the charge against him read: the king of the jews.They crucified two rebels with him, one on his right and one on his left. Those who passed by hurled insults at him, shaking their heads and saying, “So! You who are going to destroy the temple and build it in three days, come down from the cross and save yourself!” In the same way the chief priests and the teachers of the law mocked him among themselves. “He saved others,” they said, “but he can't save himself! Let this Messiah, this king of Israel, come down now from the cross, that we may see and believe.” Those crucified with him also heaped insults on him.At noon, darkness came over the whole land until three in the afternoon. And at three in the afternoon Jesus cried out in a loud voice, “Eloi, Eloi, lema sabachthani?” (which means “My God, my God, why have you forsaken me?”).When some of those standing near heard this, they said, “Listen, he's calling Elijah.”Someone ran, filled a sponge with wine vinegar, put it on a staff, and offered it to Jesus to drink. “Now leave him alone. Let's see if Elijah comes to take him down,” he said.With a loud cry, Jesus breathed his last.Mark 15:1-37—Give towards what God is doing through Passion City Church: https://passioncitychurch.com/give-online—With Passion City Online, you can join us every Sunday live at 9:30a and 11:45a, and our gatherings are available on-demand starting at 7p! Join us at https://passioncitychurch.com/online—Subscribe to our channel to see more messages from Passion City Church: https://www.youtube.com/passioncitychurch1—Looking for content for your Kids? Subscribe to our Passion Kids Channel:https://passion.link/passionkidsonline—At Passion City Church, we believe that because God has displayed the ultimate sacrifice in Jesus, our response to that in worship must be extravagant. It is our privilege, and our created purpose, to reflect God's Glory to Him through our praise, our sacrifice, and our song.

Episode: This episode is part two of the three-part series on the archaeology of Passion Week. Chris and Kyle take a detailed look at how archaeological finds in Jerusalem can help us better situate and understand the events of this fateful week. They delve into the Gospel of John, the Last Supper, and Jesus' trials. (republished from 2021) Hosts: Chris and Kyle Summary: Chris and Kyle discuss the following topics: - Archaeology and the Gospel of John—the pools of Siloam and Bethesda - The Garden of Gethsemane - The room of the last supper - Jesus' Jewish and Roman trials - Herod's palace - The Praetorium and Gabatha - The Via Dolorosa. Resources: Archaeology of the Passion Week Bibliography; Archaeology of Passion Week Visuals (pt 2). Give: Help support OnScript's Biblical World as we grow and develop. Click HERE. Image by Heather Truett from Pixabay

He was born sometime in the mid-fourth century on an island in the Aegean. For a time he lived successfully in the world, receiving a good education in Constantinople, then serving for a time for the Prefect of the Praetorium. But, becoming aware of the vanity of worldly things, he answered Christ's call, gave away all his goods to the poor and entered a monastery in Syria. After four years in obedience, he came to feel that the security of monastic life was inconsistent with the Gospel command to take no thought for the morrow; so he withdrew to the desert, taking with him only his garment and the Book of the Gospel. There he lived alone for seven years.   At the end of this period he set out on an apostolic mission to Mesopotamia, where he brought many to Christ: the city prefect Rabbula was converted after Alexander brought down fire from heaven, and a band of brigands who accosted the Saint on the road were transformed into a monastic community. He finally fled the city when the Christians there rose up demanding that he be made bishop. He once again took up a solitary life in the desert beyond the Euphrates, spending the day in prayer and part of the night sheltered in a barrel. There he remained for forty years. His holiness gradually attracted more than four hundred disciples, whom Alexander organized into a monastic community. Each disciple owned only one tunic, and was required to give away anything that they did not need for that day. Despite this threadbare life, the monastery was able to set up and run a hospice for the poor!   Alexander was perplexed as to how the admonition Pray without ceasing (1 Thess. 5:17) could be fulfilled by frail human flesh, but after three years of fasting and prayer, God showed him a method. He organized his monks into four groups according to whether their native language was Greek, Latin, Syriac or Coptic, and the groups prayed in shifts throughout the day and night. Twenty-four divine services were appointed each day, and the monks would chant from the Psalter between services. The community henceforth came to be known as the Akoimetoi, the Unsleeping Ones. (Similar communities later sprang up in the West, practicing what was there called Laus Perennis; St Columban founded many of these.)   Always desiring to spread the holy Gospel, Saint Alexander sent companies of missionaries to the pagans of southern Egypt. He and a company of 150 disciples set out as a kind of traveling monastery, living entirely on the charity of the villages they visited. Eventually they settled in some abandoned baths in Antioch, setting up a there a monastery dedicated to the unceasing praise of God; but a jealous bishop drove them from the city. Making his way to Constantinople, he settled there with four monks. In a few days, more than four hundred monks had left their monasteries to join his community. The Saint organized them into three companies — Greeks, Latins and Syrians — and restored the program of unsleeping prayer that his community had practiced in Mesopotamia. Not surprisingly, his success aroused the envy and anger of the abbots whose monasteries had been nearly emptied; they managed to have him condemned as a Messalian at a council held in 426. (The Messalians were an over-spiritualizing sect who believed that the Christian life consisted exclusively of prayer.) Alexander was sent back to Syria, and most of his monks were imprisoned; but as soon as they were released, most fled the city to join him again. The Saint spent his last years traveling from place to place, founding monasteries, often persecuted, until he reposed in 430, 'to join the Angelic choirs which he had so well imitated on earth.' (Synaxarion)   The practice of unceasing praise, established by St Alexander, spread throughout the Empire. The Monastery of the Akoimetoi, founded by a St Marcellus, a successor of Alexander, was established in Constantinople and became a beacon to the Christian world. 'Even though it has not been retained in today's practice, the unceasing praise established by Saint Alexander was influential in the formation of the daily cycle of liturgical offices in the East and even more so in the West.' (Synaxarion)

He was born sometime in the mid-fourth century on an island in the Aegean. For a time he lived successfully in the world, receiving a good education in Constantinople, then serving for a time for the Prefect of the Praetorium. But, becoming aware of the vanity of worldly things, he answered Christ's call, gave away all his goods to the poor and entered a monastery in Syria. After four years in obedience, he came to feel that the security of monastic life was inconsistent with the Gospel command to take no thought for the morrow; so he withdrew to the desert, taking with him only his garment and the Book of the Gospel. There he lived alone for seven years.   At the end of this period he set out on an apostolic mission to Mesopotamia, where he brought many to Christ: the city prefect Rabbula was converted after Alexander brought down fire from heaven, and a band of brigands who accosted the Saint on the road were transformed into a monastic community. He finally fled the city when the Christians there rose up demanding that he be made bishop. He once again took up a solitary life in the desert beyond the Euphrates, spending the day in prayer and part of the night sheltered in a barrel. There he remained for forty years. His holiness gradually attracted more than four hundred disciples, whom Alexander organized into a monastic community. Each disciple owned only one tunic, and was required to give away anything that they did not need for that day. Despite this threadbare life, the monastery was able to set up and run a hospice for the poor!   Alexander was perplexed as to how the admonition Pray without ceasing (1 Thess. 5:17) could be fulfilled by frail human flesh, but after three years of fasting and prayer, God showed him a method. He organized his monks into four groups according to whether their native language was Greek, Latin, Syriac or Coptic, and the groups prayed in shifts throughout the day and night. Twenty-four divine services were appointed each day, and the monks would chant from the Psalter between services. The community henceforth came to be known as the Akoimetoi, the Unsleeping Ones. (Similar communities later sprang up in the West, practicing what was there called Laus Perennis; St Columban founded many of these.)   Always desiring to spread the holy Gospel, Saint Alexander sent companies of missionaries to the pagans of southern Egypt. He and a company of 150 disciples set out as a kind of traveling monastery, living entirely on the charity of the villages they visited. Eventually they settled in some abandoned baths in Antioch, setting up a there a monastery dedicated to the unceasing praise of God; but a jealous bishop drove them from the city. Making his way to Constantinople, he settled there with four monks. In a few days, more than four hundred monks had left their monasteries to join his community. The Saint organized them into three companies — Greeks, Latins and Syrians — and restored the program of unsleeping prayer that his community had practiced in Mesopotamia. Not surprisingly, his success aroused the envy and anger of the abbots whose monasteries had been nearly emptied; they managed to have him condemned as a Messalian at a council held in 426. (The Messalians were an over-spiritualizing sect who believed that the Christian life consisted exclusively of prayer.) Alexander was sent back to Syria, and most of his monks were imprisoned; but as soon as they were released, most fled the city to join him again. The Saint spent his last years traveling from place to place, founding monasteries, often persecuted, until he reposed in 430, 'to join the Angelic choirs which he had so well imitated on earth.' (Synaxarion)   The practice of unceasing praise, established by St Alexander, spread throughout the Empire. The Monastery of the Akoimetoi, founded by a St Marcellus, a successor of Alexander, was established in Constantinople and became a beacon to the Christian world. 'Even though it has not been retained in today's practice, the unceasing praise established by Saint Alexander was influential in the formation of the daily cycle of liturgical offices in the East and even more so in the West.' (Synaxarion)