Podcasts about sadducee

We are in the midst of an atmospheric shift at our church and many others that have submitted to what God is doing in this season, and this shift has direct impact on you and your family.• God is shifting the atmosphere quickly because the problems in our nation and world are shifting quickly• The shift from religion to relationship requires leaving behind both Pharisee and Sadducee spirits• Pharisees represent religious rigidity and tradition without relationship• Sadducees represent skepticism about miracles, resurrection, and the Holy Spirit's work• Jesus demonstrated this shift in his encounter with the Samaritan woman at the well• True worship happens in both spirit and truth—we need both elements• Many struggle because they "worship what they don't know"—lacking deep knowledge of God• Spiritual authority comes through surrender and Holy Spirit empowerment• This shift will make us more effective at reaching others and addressing challenges• God is raising up believers who can operate with spiritual discernment, healing, and powerThe Lord is saying that the time is coming, and is now, when those who worship will worship in spirit and in truth. Draw near to Him and He will draw near to you. Welcome To Chosen City Church! We are excited to you have worship with us today and we pray that this sermon blesses you!Partner With Chosen City Church:https://www.chosencitychurch.com/part...Support Chosen City Church:https://www.chosencitychurch.com/givePodcasts and More:https://linktr.ee/chosencitychurchConnect With Chosen City ChurchWebsite: https://chosencitychurch.com.comInstagram: @ChosenCityChurchYouTube: Chosen City ChurchFacebook: Chosen City ChurchIntro and outro created by Joe Anderson Jr. of Truflava Productions

A Sermon for Good Friday St. John 19 by William Klock Every year, reading the passion narratives over the course of Holy Week, I always find myself at some point, at least for a little while, pondering Pontius Pilate.  If we read the Jewish historians Philo and Josephus, they leave us with the impression that Pilate held the Jews and their religion in disdain and relished any opportunity they gave him to exercise his military authority.  But then we read about him in the Gospels and we see a tired and exasperated government official who seems to just want to keep the peace.  These people for whom he has no great love and even less patience have arrested Jesus.  They can't legally execute him themselves, so they drag him before Pilate.  On the one hand Pilate has no interest in crucifying Jesus.  He doesn't like these people and he doesn't want to do their dirty work.  But he's also finding the whole situation a pain in the neck.  He was there to keep Caesar's peace and the Jews weren't making it easy for him.  And so he had Jesus brought to him and he asked, “Are you the King of the Jews?”  And Jesus responded, “Are you asking because you're interested or because that's what you've heard people say about me?”  And Pilate responds, “Am I a Jew?  Why should I care if you're King of the Jews or not?  It's your skin on the line.  Your own people—your own priests!—arrested you and handed you over to me.  I'm giving you a chance to explain yourself.  So what do you have to say?” Jesus goes on to explain in those well-known (and often misunderstood words), “My kingdom is not from this world.  If it were, my disciples would have taken up arms to save me from the soldiers of the high priest.”  And Pilate, confused and getting annoyed asks, “So are you a king or not?”  And Jesus responded, “You're the one calling me a king.  I was born for this.  I have come into the world to bear witness to the truth.  Everyone who belongs to the truth listens to my voice.”  And we can hear the annoyance and the exasperation in Pilate's famous answer, “What is truth?”  And with that he went back out to address the Judeans.  He didn't understand what Jesus was saying, but that didn't mean Jesus was guilty.  Pilate went out and told them as much.  It was usual for the governor to free a Jewish prisoner at Passover, so Pilate offered them a choice: Jesus or Barabbas.  Barabbas was a monster.  Surely they'd choose Jesus, because they certainly didn't want Barabbas out of prison.  For that matter, Pilate didn't want Barabbas out of prison!  But, no, to Pilates' great surprise, they shouted out for the release of Barabbas and the crucifixion of Jesus.  Pilate gave up.  He symbolically washed his hands and declared to the people, this is on you, not me.  And they took Jesus off to die. Just like Pilate, people have been stumbling over these words of Jesus for two thousand years.  People hear him say that his kingdom is not from or not of this world and they then say to us, “Well, then leave me alone.  Go worship in your church and leave the rest of us be.  Enjoy your pie in the sky when you die.”  Even Christians have misunderstood this to mean that we should disengage from the world.  But that's not it at all.  Jesus' kingdom may not be from this world, but it is most certainly for this world.  It's the only hope this world has.  It's what Jesus means when he tells us to pray “on earth as it is in heaven”—to look forward to, to hope for, and to pray for that day when God has set his creation to rights, when earth and heaven and God and man are back together as they—as we—should be.  As he created it all and us in the beginning.  This is what Jesus bore witness to and it's what we, forgiven and washed and filled with his Spirit are called not only to pray for but to witness to the world and the people around us.  It's that kingdom that comes not by the sword—which is the only kind of kingdom Pilate could think of.  Instead, it's the kingdom that comes by the love we saw last night as Jesus shared bread and wine with his disciples and then washed their feet.  It's the kingdom that we see coming today, on Good Friday, as Jesus goes to the cross. On Good Friday, at the cross, all the great stories of the love of God come together in one place.  As John tells us the story of Good Friday, he brings all these other stories together.  There's Psalm 22 and Psalm 69 and there's Isaiah and Zechariah, and there's the Passover lamb whose bones were not broken and it all points us to the big story of the God of Israel and his people and his love for them—a love that was meant to be, through them, for everyone and for all of creation.  They were his agents for challenging the power of evil in the world, for being light in the darkness.  And, of course, as we read the Old Testament, we see that their story—not very surprisingly—their story got stuck in the very problem for which it was supposed to be an answer—the great problem of rebellion and sin.  And yet, Israel's failure was God's opportunity to announce his love once again.  He would be faithful to his people.  He would send his Messiah and his Messiah would fulfil his purposes for the world. Think of that bigger story.  Going back almost to the beginning we're told about the men of Babel and their tower.  They'd lost all knowledge of their creator.  They grasped at divinity themselves, reaching towards heaven.  God confused their languages.  There's that “What is truth?” question all the way back there!  And there, in the midst of deep darkness, just as the human race seems well and truly and utterly lost, God shows up to make himself known to Abraham and to announce that through Abraham and his family, he will make himself known to the world.  A glimmer of light in the darkness.  And then that family winds up enslaved in Egypt, so the Lord sends Moses to confront Pharaoh and to lead his people out of bondage—and Passover happens.  There are centuries of ups and downs for Israel, but each time things go bad, the Lord sends a deliverer.  And then finally he gives Israel a king—Saul—and the Philistines kill him.  So the Lord raises up the lowly shepherd, David, who establishes a great kingdom and the Lord promises him a future heir who will be God's own son and who will rule forever and ever.  And then more centuries of ups and downs, of faithfulness and failure—mostly failure—until Babylon brings Israel down in shame and takes her off into exile.  And when Israel is at her lowest, shamed and disgraced, that's when the Lord points to her through the Prophet and declares: Behold, my servant.  And he gives the Prophet Daniel, sitting in the shame of exile, a vision: the great empires rise from the sea, but over them all the Lord exalts the son of man as their judge. And, Brothers and Sisters, this story echoes all through our Good Friday Gospel today.  We see Rome, another of those imperial monsters rising from the sea.  And Rome does what Rome did best, brutally killing a rebel king.  John shows us Pilate as he brings Jesus out to the people the day before Passover and announced, “Behold your king!”  But those Sadducee priests didn't want a Messiah any more than they wanted a resurrection.  In fact, they didn't want a Messiah so much that they shouted out the unthinkable, “We have no king but Caesar!”  John shows us Babel and Egypt and Philistia and Babylon at their worst and then he shows us the seed of Abraham, the one greater than Moses, the son of David, the servant of the Lord and declares, “Behold the man!  Behold your king!” And yet, for all it seems that Rome and the Sadducees are out of control, they never really are.  As in Daniel's vision, the beasts rise from the sea and they rage, but the God of Israel never ceases to be sovereign.  Even in their evil, the beasts of empire serve his purpose.  So, ironically, it's Pilate the Roman governor, the man cynical of the very idea of truth, who in God's providence, declares the truth to the people as he announces to them, “Here is your king!”  Even as the priests protest his placard on the cross, Pilate again stands firm on the truth, insisting, “What I have written, I have written.”  John powerfully reminds us that even this cynical, self-serving servant of Caesar will serve the Lord's purposes.  Jesus had said to Pilate, “You have no authority over me unless it is given to you from above.”  So Rome does what Rome does best.  It mocks and it kills and yet, in doing that, it providentially serves God's purposes and proves the point that the God of Abraham and Moses and David does not fight the battle against evil with the weapons of the world, but with love.  Everyone that day thought that Caesar had won.  The devils were dancing with joy that Friday.  And yet Caesar and the priests and the devils all played right into God's hand.  As evil rose to its full height, as it was concentrated all in one place, God won the victory against it on Good Friday. At the cross, God's project to set his creation to rights is finally accomplished.  This why John opens his Gospel with those powerful echoes of Genesis.  In Genesis we read that in the beginning God created the heavens and the earth.  John echoes those words as he tells us that in the beginning was the word and the word became flesh and dwelt amongst us—bringing heaven and earth back together.  All through John there are these creation themes.  There's light and darkness.  There's the seed that will bear fruit and multiply.  And now on Friday, the sixth day of the week, the day when God crowned his work of creation with the creation of man to rule his new world, John shows us Pilate bringing out Jesus, robed in purple and wearing a crown of thorns, and he declares to the people, “Behold the man!”  Jesus is the true image of God and the world is so mired in rebellion and sin that God's own people, confronted with the image of God in Jesus can only shout out, “Crucify him!”  The people who prayed for the return of the Lord to his temple, turned their eyes away when he did return and demanded his death.  They were so mired in darkness that they couldn't bear the light. And yet the love of God marched sovereignly on—to the cross.  At the end of the sixth day in Genesis, God finished his work and now on this sixth day in John's Gospel we hear Jesus announce that “It is finished” as he takes his last breath.  It was finished.  His work was accomplished.  Humanity was forgiven and creation was healed.  Evil had risen to its full height, giving the love of God the opportunity to rise even higher on the cross.  Of course, no one understood that on Friday.  It would take the resurrection, in which Jesus was vindicated by his Father, in which his victory was brought out into the light for everyone to see, it would take that before they would know and understand and believe.  But on the cross, as Jesus breathed his last and slumped, hanging on those nails, it was finished.  Once and for all.  A full, perfect, and sufficient sacrifice for the sins of Israel, for the sins of all of the nations—for the sins of the whole world.  A sacrifice that would finally heal the breach and bring an answer to our prayer: on earth as it is in heaven. And now, Brothers and Sisters, you and I stand gathered at the foot of the cross, confronted by the very image of God and by his amazing love.  Here is the man who represents what we were created to be in the beginning and what, if we will only commit ourselves to him, God will make us to be.  Here is our King, who has inaugurated his kingdom—this new creation, this world set to rights, a world founded on love—and not the world's idea of love, but the love defined by the story of God and his people and by Jesus' sacrificed for us on the cross.  Here we're confronted by the King and his kingdom and by a vision of the world set to rights.  What will we do?  We are so often stuck in the kingdom of Caesar.  We put our trust in Caesar's sword and in Caesar's coins—even in Caesar's gods.  Like those Sadducee priests who were so dead set on holding on to what they had, that they declared the unthinkable, that they declared the very thing they knew so well was false: “We have no king but Caesar.”  And John reminds us today that whatever power Caesar may have, has been given to him by God and to fulfil his purposes, not Caesar's.  Brothers and Sisters, let go of Caesar and take hold of Jesus.  Let go everything else and take hold of the love of God made manifest at the cross. Good Friday reminds us.  We look up to the cross and we see Jesus.  Behold the man.  Behold the king.  He is the image of God and as we look in his face we see the God who loved his people, who loved the world so much, that he gave his own son that we might be forgiven and set to rights and welcomed back into his fellowship—who sent his son not to condemn, but to save.  Here is the good shepherd who lays down his own life for his sheep out of love.  Here is the one who shows the greatest love we can ever know as he lays down his life for his friends.  Jesus, having loved his own who were in the world, loved them to the uttermost.  This love we see at the cross is the very love that shone so brightly out of the darkness at the very moment when we thought the light had been overcome.  This is the love that redeems and renews us, but even more important than that, this is the love that glorifies the God who is love. And so, Brothers and Sisters, this Good Friday, be transformed by this love.  Our brother and our king has given his life and by that love he gives us life and hope and a lens through which we should, more and more each day, see every part of our lives and every part of the world.  This is the love that forgives our sins and heals our hurts.  This is the love that is making creation new and that, one day, will wipe away our tears.  This is the love that we, as Jesus' people, manifest to the world.  This is the truth we witness for the sake of the world and to the glory of God.

Bible Study: Jeremiah 17:5-10 – The verb here for “trust” means “to rely on”. This may seem harsh but this is good advice. Jesus did not entrust himself to them, for he knew all people in John 2. To expect from a human being only what you can get from God is idolatry. You can trust human beings to be human but not God. (10:24) Luke 16:19-31 – This is a joke, this is funny. Who is Jesus talking about, he is talking about the high priest Caiaphas who dressed in purple linens. The high priests were supposed to be descendants of Zadok, but the Maccabees coopted the Monarchy and High Priesthood to which they had no right. Jesus is talking about the Pharisees and he is telling a story of a Sadducee in Hell. Isn’t it curious that Jesus calls his poor man Lazarus? Fr. Simon talks about how Jesus is using humor here talk about the Sadducees. (16:29) Letters: Anonymous – Why do priests have to wear a stole while hearing Confession? (24:02) Greg – What do we do when it is very hard to forgive someone and what is the prayer that you say to help with this? When you find that you cannot forgive someone you give permission to God to forgive them. (30:10) Word of the Day: "Compadre" (34:18) Phones: Lee- Today is the feast of St. Hubert of Derwenwater (38:48) Marsha - I go to daily Mass, pray the Rosary and the Chaplet, saying the apostle Creed 3 times in the day, seems to be not necessary. What are your thoughts? (40:05) Liz - Say you don't get to Mass on Sunday, but you watch it on TV. Is it still a sin? (42:50) Mike - In Revelation, why does it says that we shouldn't have images of heaven or hell in our homes? (46:21)

Asst. Pastor Melvin Gaines

Jesus Is The Way - Humility To Glory (audio) David Eells – 3/2/25 Today, I'd like to focus on our Example of humility, Who, of course, is the Lord Jesus. He said He could do nothing of Himself. (Joh.5:19) … The Son can do nothing of himself, but what he seeth the Father doing: for what things soever he doeth, these the Son also doeth in like manner. Now, obviously, if Jesus could do nothing of Himself, we can do nothing of ourselves. Nothing of any importance in the Kingdom can we do of ourselves because self has no power to do the work of God. Self cannot walk in the Spirit. Self does not have the renewed mind of Christ with the renewed sight and hearing (Ephesians 4:23), having been washed with the water of the Word (Ephesians 5:26). Self has no power to walk in the Spirit or to do the works of God. When men take over Christianity, they bring God and His gifts down on their level and everything about that is just dead religion. It's worthless to God. Look at the huge religious organizations that do not turn out anything that looks like Jesus. There's no reward for it whatsoever, but many people waste their lives in another kingdom rather than the Kingdom of God. Jesus was both a son of man and the Son of God. He was talking about self here. He wasn't talking about the spiritual man that dwelt in that body; He was talking about self. And He said in (Joh.5:30) I can of myself do nothing: as I hear, I judge: and my judgment is righteous; because I seek not mine own will, but the will of him that sent me. Jesus sought the Will of the Father. (Jas.4:7) Be subject therefore unto God; but resist the devil, and he will flee from you. He was humble to the Will of the Father. He did not have His Own religious “agenda.” When we're driven by our own desires, our own agendas of ego, pride, and competition, we're not trustworthy, we're not humble, and we can expect problems. We can expect not to have the salvation that we need because we're self-willed and stubborn, and seeking our own kingdom. Jesus said that He could of Himself do nothing. That tells us that we certainly can't expect to do this on our own either. So, let's look to Jesus, Who is our Example of true humility. (Isa.66:1) Thus saith the Lord, Heaven is my throne, and the earth is my footstool: what manner of house will ye build unto me? and what place shall be my rest? (2) For all these things hath my hand made, and [so] all these things came to be, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word. Notice, the Lord is talking about building Himself a house, and He is saying that He doesn't dwell in houses made with men's hands (Acts 7:48,17:24). This is the “house” that God is building, as verse 2 speaks of, but then He says, “to this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word.” That's the “house” of the Lord. He is speaking about the house that He has chosen, and that house is “a man who is of a contrite spirit, that trembleth at his word.” Oh, praise God! Another verse says, (Psa.138:6) For though the Lord is high, yet hath he respect (That's the Hebrew raah, also translated as “to see, become aware, give attention, regard, consider,” etc.) unto the lowly; But the haughty he knoweth from afar. The bible school graduates of Jesus' day, as in our day, could not do the works of Jesus. Even though God is great and He rules over all and He is to be revered and bowed down to, He respects the lowly. Now we have learned that grace is God's method to give us faith and power. (Jas.4:6) … Wherefore [the scripture] saith, God resisteth the proud, but giveth grace to the humble. We also need to understand that the blessings of God are poured out upon the people who will humble themselves. (Jas.4:10) Humble yourselves in the sight of the Lord, and he shall exalt you. So our Lord Jesus Christ is our Example. He not only came to be our Savior, to deliver us from ourselves, from the devil, from the curse, but He's our Example of what is true “humility.” (1Jn.2:6) He that saith he abideth in him ought himself also to walk even as he walked. We are commanded to walk in the Steps of Jesus because what Jesus gave us was an example of life. I agree we haven't all come into that yet, but the more we study Him, the more we see what it is to be walking humbly before our God. (Mic.6:8) He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love kindness, and to walk humbly with thy God? We are to be transformed into that same Image. (2Co.3:8) But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit. Therefore Jesus' walk should be our walk, and we're coming to the time when God is going to fulfill that, when God is going to restore everything that's been taken away from His people (Joel 2:23-29). God is going to bring us back to walking in the Power of the Spirit of God! It will be awesome! So, also, it says in (Php.2:5) Have this mind in you, which was also in Christ Jesus (So we are supposed to be thinking the same way He does, with the same ambitions, the same desires, the same humility.): (6) who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, (7) but emptied himself, taking the form of a servant, being made in the likeness of men; (8) and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross. (And we are also to humble ourselves, becoming a servant, taking-up our cross, and following Jesus.) (9) Wherefore also God highly exalted him, and gave unto him the name which is above every name. In baptism, which represents death, burial, and resurrection, He gave us His Name, and as we enter into the manifestation of that death, burial, and resurrection, the Name of Jesus Christ is manifested in us. As we've studied before, the word “name” means “nature, character, and authority.” As we “have this mind...which was also in Christ,” and we take up our cross to follow Him, and we humble ourselves to become servants in this world, that Name is manifested in us. That's the fruit that Jesus is asking for in the Parable of the Sower (Matthew 13:3-9,18-23; Mark 4:1-9,13-20; Luke 8:4-15). That's the 30-, 60-, and 100-fold fruit of the manifestation of His Name in us, His Nature, His Character, His Authority. We behold “in the mirror the glory of the Lord,” and are transformed into that same Image, “from glory to glory, even as from the Lord the spirit.” God Himself chose humble circumstances for His Son. Obviously Jesus could have come in all of His Glory and manifested Himself as the King that He is, but God wanted Him to come in humble circumstances. Let's read in (Luk.2:4) And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, to the city of David, which is called Bethlehem, because he was of the house and family of David; (5) to enrol himself with Mary, who was betrothed to him, being great with child. (6) And it came to pass, while they were there, the days were fulfilled that she should be delivered. (7) And she brought forth her firstborn son; and she wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn. God sent His only begotten Son to earth to be the Savior of mankind. He was the most important Person Who has ever been on this earth, and yet God sent Him in these circumstances. Could God have supplied better circumstances to honor the great King? Of course, He could, but it wasn't His plan, because Jesus not only represents the Savior, He represents the body of Christ. He came here to give up His carnal life, His physical, fleshly life, in order to take up His spiritual, heavenly Life, and He came to show us the Way. He was called the Way in (Joh.14:6) Jesus saith unto him, I am the way, and the truth, and the life: no one cometh unto the Father, but by me. He said, “I am the way,” and so far what we're seeing is that He came in very humble circumstances, and throughout Jesus' earthly work, He continued in very humble circumstances. He took on no titles or letters behind His name. He took up no collections for himself. He is the way! And it says in (Luk.2:42) And when he was twelve years old, they went up after the custom of the feast; (43) and when they had fulfilled the days, as they were returning, the boy Jesus tarried behind in Jerusalem; and his parents knew it not; (44) but supposing him to be in the company, they went a day's journey; and they sought for him among their kinsfolk and acquaintance: (45) and when they found him not, they returned to Jerusalem, seeking for him. (46) And it came to pass, after three days they found him in the temple, sitting in the midst of the teachers, both hearing them, and asking them questions: (47) and all that heard him were amazed at his understanding and his answers. No doubt, even at twelve years old, He had a lot to teach them, although Jesus was still subject to the moral laws at that time. He was subject to His parents and He was subject to people who were set in authority over Him, just as we are also commanded to be in subjection to those who have been given authority over us. We are in subjection unto the kings and unto the governments. (Rom.13:1) Let every soul be in subjection to the higher powers: for there is no power but of God; and the [powers] that be are ordained of God. (2) Therefore he that resisteth the power, withstandeth the ordinance of God: and they that withstand shall receive to themselves judgment. (3) For rulers are not a terror to the good work, but to the evil. And wouldest thou have no fear of the power? do that which is good, and thou shalt have praise from the same: (4) for he is a minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is a minister of God, an avenger for wrath to him that doeth evil. (5) Wherefore ye must needs be in subjection, not only because of the wrath, but also for conscience' sake. (6) For this cause ye pay tribute also; for they are ministers of God's service, attending continually upon this very thing. (7) Render to all their dues: tribute to whom tribute [is due]; custom to whom custom; fear to whom fear; honor to whom honor. And, if we are servants, we are also in subjection to our masters as we are told in (1Pe.2:18) Servants, [be] in subjection to your masters with all fear; not only to the good and gentle, but also to the froward. (19) For this is acceptable, if for conscience toward God a man endureth griefs, suffering wrongfully. (20) For what glory is it, if, when ye sin, and are buffeted [for it], ye shall take it patiently? but if, when ye do well, and suffer [for it], ye shall take it patiently, this is acceptable with God. And so was Jesus. Even the mighty Son of God had to humble Himself to be submissive because of the body that He was dwelling in. Many people think we have special privileges because we are sons of God, but it is because of this body that we dwell in, we've been given these rules and regulations. Now let's return to our text in (Luk.2:48) And when they saw him, they were astonished; and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. (49) And he said unto them, How is it that ye sought me? knew ye not that I must be in my Father's house? (50) And they understood not the saying which he spake unto them. (51) And he went down with them, and came to Nazareth; and he was subject unto them: and his mother kept all [these] sayings in her heart. (52) And Jesus advanced in wisdom and stature, and in favor with God and men. “Favor” is the Greek xáris meaning “grace, as a gift or blessing.” You see, because Jesus was humble, He received grace. He showed us how to overcome. Jesus was truly an overcomer. People think, “Of course, Jesus overcame since He's the Son of God.” But Jesus laid aside His omnipotence and omniscience to come down as a Spirit-filled man, the Son of God dwelling in Him just as the Son of God dwells in us. He came down and left that God privilege and ability to be an example unto us and demonstrated to us all that humility is the Way. He was humble, and God blessed Him, and He “grew in wisdom and stature, and in favor with God and men.” You would expect that Jesus, being the great King that He was, would have had an awesome palace full of luxuries, with many servants and so on. Some preachers do preach that kind of a Jesus, a Jesus Who was rich, but it's very hard for us to see that anywhere in the Scriptures. It's because of their apostate doctrines and their own selfish desires that they preach that kind of a Jesus, because the Bible tells us why Jesus chose to be poor. (Jas.2:5) Hearken, my beloved brethren; did not God choose them that are poor as to the world to be rich in faith, and heirs of the kingdom which he promised to them that love him? Jesus wasn't forced into poverty; He chose it. Poverty is not a curse when everywhere you go, God supplies your need. He had a need for an ass's colt to fulfil scripture so He borrowed one instead of raising one, which would be a burden. It's a contentment. Paul said, (1Ti.6:6) But godliness with contentment is great gain: (7) for we brought nothing into the world, for neither can we carry anything out; (8) but having food and covering we shall be therewith content.  God translated Jesus because He didn't have airplanes. (Mat 6: 33) But seek ye first his kingdom, and his righteousness; and all these things shall be added unto you. God will give you what you need to do His will but we don't need the burden of idols. However, just “food and covering” aren't enough for most people. (Luk.9:57) And as they went on the way, a certain man said unto him, I will follow thee whithersoever thou goest. (Well, it's easy to say that, but when you find out the conditions, you might not want to go with Him, and so Jesus began to explain the conditions of His lifestyle.) (58) And Jesus said unto him, The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where to lay his head. Did this potential disciple know what he was getting into? The Lord wanted to make sure that he did before he went, and do we know what we're getting into when we claim to be disciples of Jesus Christ? That's the important thing because God expects and wants us to follow the Lord no matter what, with no excuses, with no looking back at our former life, as the rest of the text says. And yet these are the people who live by miracles. (Luk.9:59) And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. (Notice “me first”.) (60) But he said unto him, Leave the dead to bury their own dead; but go thou and publish abroad the kingdom of God. “Publish” is diaggéllō, which properly means to “thoroughly declare (publicly herald); fully announce {throughout the world}, ‘declaring far and wide,' i.e. widely (profusely) proclaiming.” (Luk.9:61) And another also said, I will follow thee, Lord; but first suffer me to bid farewell to them that are at my house. (62) But Jesus said unto him, No man, having put his hand to the plow, and looking back, is fit for the kingdom of God. Jesus wanted them to go and spread the Good Tidings, but they had very human excuses, which Jesus was not accepting in the least. He told them, “There's something more important than your family or your houses or anything you can think of.” Of course, most of society, and even religious people, will tell us, “Oh, no, these things are very, very important.” We need to have our mind renewed to deliver us from many such traditions that get in the way of our doing what is truly important, because as the Lord Jesus teaches us in, (Mat.6:33) … seek ye first his kingdom, and his righteousness; and all these things shall be added unto you. Jesus wasn't sorry that He chose poverty. He was happy for the joy that He was able to bring others through deliverance, healing, provision, and so on. He chose this lifestyle, and, for those who have in their heart the same mind as was in Christ (Philippians 2:5-8), it's their desire, too. The most important thing to them is not the things of the world, but to humble themselves to the Will of God. The rich are distracted by their toys. We're told in, (2Co.8:9) For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might become rich. Some rather near-sighted people read that and say, “Oh, boy! The Lord became poor so we could become rich!” But, read very carefully, “that, though He was rich.” Now, where was He rich? (Php.2:5) Have this mind in you, which was also in Christ Jesus: (6) who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, (7) but emptied himself, taking the form of a servant, being made in the likeness of men; (8) and being found in fashion as a man, he humbled himself (Jesus had to humble Himself, and we have to humble ourselves.), becoming obedient even unto death (Humility is denying ourselves to take up our cross and follow Jesus.), yea, the death of the cross. (9) Wherefore also God highly exalted him, and gave unto him the name which is above every name. We can see plainly where He was rich. He was rich in the Kingdom of Heaven with His Father before He laid it all aside and came down here to be a Servant, and to humble Himself unto the death of the Cross in order to bear that Name. While He was down here, He wasn't rich. So notice, “though he was rich, yet for your sakes he became poor.” Jesus became poor in order to meet our needs. He sacrificed His whole Life, not just when going to the Cross, but His whole Life, in order to make sure that the Good News of God's all-encompassing provisions was proclaimed far and wide. “That ye through his poverty might become rich.” The “rich” this is talking about is the same kind of “rich” that Jesus laid aside in order to come down here. He's bringing us to His heavenly Kingdom. (1Jn.4:17) … As he (Jesus) is, even so are we in this world. He's not talking about riches down here and none of His disciples understood this to be riches on earth. There is no promise for the rich of the world who are not rich in the provision of the heavenly Kingdom of God. Jesus pointed that out in the Parable of the Rich Man and Lazarus, where the rich man didn't see to Lazarus' need (Luke 16:19-31). (1Ti.6:6) But godliness with contentment is great gain. In the New Testament, we are called to be rich in spirit, rich in the gifts of the Kingdom, rich in the “gold and silver” of the Nature of Jesus Christ and, yes, have all material provision that we need to build the Kingdom. This was clearly seen in the lives of Jesus and His first disciples. They were unencumbered by the distracting things of this world. (1Jn2:15) Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. The promises are for the poor. He preached the Gospel to the poor. (Jas.2:5) Hearken, my beloved brethren; did not God choose them that are poor as to the world to be rich in faith, and heirs of the kingdom which he promised to them that love him? (2Co.8:10) And herein I give my judgment: for this is expedient for you (So this needs to be fulfilled in us if we are to have the Mind of Christ, Who laid everything aside to become a servant of God and do the work of the Kingdom for our sakes.), who were the first to make a beginning a year ago, not only to do, but also to will. (“God who worketh in you both to will and to work, for his good pleasure,” will put this in our hearts as in Philippians 2:13.) (11) But now complete the doing also; that as there was the readiness to will, so there may be the completion also out of your ability. In other words, “Hey, let's not be just hearers of the Word, but let's be doers of the Word in providing the needs of the brethren.” Then as we read on down, Paul speaks about how the Lord wanted equality in His people regarding material possessions. (2Co.8:12) For if the readiness is there, it is acceptable according as a man hath, not according as he hath not. (13) For I say not this that others may be eased and ye distressed; (14) but by equality: your abundance being a supply at this present time for their want, that their abundance also may become a supply for your want; that there may be equality: (15) as it is written, He that gathered much had nothing over; and he that gathered little had no lack. That's referring to the Israelites gathering manna in the wilderness, and it's the principle Paul was using about there being equality among the people. (Exo.16:18) And when they measured it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating. When they gathered the manna, they would measure out an omer-full. Then they would put any excess into the container of somebody else who hadn't gathered quite enough, and that way everybody got their needs met. In the Parable of the Rich Young Ruler (Mark 10:17-31; Luke 18:18-30), who couldn't give-up his riches to enter the Kingdom, Jesus said (Mat.19:24) … It is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God. (25) And when the disciples heard it, they were astonished exceedingly, saying, Who then can be saved? (Meaning, of course, that they knew this was impossible.) (26) And Jesus looking upon [them] said to them, With men this is impossible; but with God all things are possible. Jesus knew God could put the generosity in the heart of the rich to share their riches, as it should be done. (Ecc.5:11) When goods increase, they are increased that eat them; and what advantage is there to the owner thereof, save the beholding of them with his eyes? … (13) There is a grievous evil which I have seen under the sun, namely, riches kept by the owner thereof to his hurt. However, to their shame, the rich then made one of the Temple gates the “eye of the needle” because, of course, they wanted to get all the rich people through the Door of the Kingdom more easily.    Jesus was a humble person. Earthly riches were not something that Jesus preached anywhere in His ministry and He rejected it for His Own Life. He raised His disciples to be humble people with a simple lifestyle in order to focus on building the Kingdom. Everything else physical was just a means to an end, but like the Pharisees of that day, the Pharisees of our day are still trying to make Jesus rich. (Joh.19:23) The soldiers therefore, when they had crucified Jesus, took his garments and made four parts, to every soldier a part; and also the coat: now the coat was without seam, woven from the top throughout. I'm sure you've heard some of the prosperity preachers who say Jesus was rich because of this garment that was completely woven without a seam. That's interesting, though I don't know how anybody could say that made Him rich.  I guess they think He had something that nobody else had, but I submit to you that there's also another reason God describes Jesus' garment in this way. In Revelation, the Bride is clothed with a lampros garment. (Rev.19:8) And it was given unto her that she should array herself in fine linen, bright (That's lampros and it means “shining, magnificent, bright, splendid.”) and pure: for the fine linen is the righteous acts of the saints. A seamless garment represents not having mans works involved.. A garment also represents covering-up nakedness, which God likened unto sinfulness (Genesis 3:7,10-11). And also the Scripture teaches, (Isa.59:4) None sueth in righteousness, and none pleadeth in truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity. (5) They hatch adders eggs (In other words, that's their fruit.), and weave the spider's web (A spider's web is very porous, and notice it is woven but you can see nakedness or sin.): he that eateth of their eggs dieth; and that which is crushed breaketh out into a viper. (6) Their webs shall not become garments, neither shall they cover themselves with their works: their works are works of iniquity, and the act of violence is in their hands. So notice in Revelation that the righteous works or righteous acts of the saints are what the lampros bridal garment represented, but here, these people whose works are wicked, don't have enough works to cover themselves. They are exposed for what they are. We, too, are weaving a garment by our works, and it has to be one that covers our nakedness. The Lord Jesus had this wonderful coat that was woven throughout with no seam of man in it, and it doesn't represent riches at all; it represents righteousness, One Who is walking in truth and righteousness and purity. The wisdom and righteousness Jesus had was not from man, but from God. As a matter of fact, we can see as we read on in our text, that Jesus had no riches. (Joh.19:24) They said therefore one to another, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my garments among them, And upon my vesture did they cast lots. (25) These things therefore the soldiers did. (They were casting lots for probably the only thing of any value that Jesus had.) But there were standing by the cross of Jesus his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene. (26) When Jesus therefore saw his mother, and the disciple standing by whom he loved (That suggests this is John the apostle, himself.), he saith unto his mother, Woman, behold thy son! (27) Then saith he to the disciple, Behold, thy mother! And from that hour the disciple took her unto his own home. What did Jesus provide for His mother during His ministry? He didn't seem to be making a living, and some people would say He was not really successful. We know He was totally successful because, as He told the Father, (Joh.17:4) I glorified thee on the earth, having accomplished the work which thou hast given me to do. He raised up a worldwide church but He didn't seem to worry about providing for His mother. When He was leaving, He hadn't arranged for her to have a home or any of the things that a successful preacher would obviously give to his mother. Instead, He passed on His responsibility for taking care of her to one of His other disciples, and that disciple didn't seem to be any better off than He was. Of course, Jesus had taught His disciples that God would supply their every need. (Luk.9:2) And he sent them forth to preach the kingdom of God, and to heal the sick. (3) And he said unto them, Take nothing for your journey, neither staff, nor wallet, nor bread, nor money; neither have two coats. … (Luk.22:35) And he said unto them, When I sent you forth without purse, and wallet, and shoes, lacked ye anything? And they said, Nothing. That's because everywhere they went, God supplied their need. They freely gave, and they didn't charge a tithe, as some people say. There's not one place in the Scriptures where they ever did that. Jesus said tithing was of the Law (Matthew 23:23). They went by faith and God supplied. It's good to live by faith. (Mat.6:19) Lay not up for yourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal: (20) but lay up for yourselves treasures in heaven, where neither moth nor rust doth consume, and where thieves do not break through nor steal: (21) for where thy treasure is, there will thy heart be also. It's good to walk and to trust in God, but of course, you can't do that if you're materialistic and you want to live on a higher level than God wants you to live. We see plainly in the life of Jesus that the Father did not desire for Him to walk in the way of riches, nor is that healthy for anybody to do. God has called us to walk in the steps of Jesus, in His humility to the Father, and His humility to not try to impress the people around Him. He didn't care anything about being what the world called “successful,” and I think this proves that Jesus wasn't a rich person and wasn't interested in those things, nor was His mother. The physical things, the food, the covering, all these things are necessary but they're just a means to an end, not a love of our life. We're told in (1Jn.2:15) Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. Jesus' love was God's saints. He was interested in raising up the saints to be able to walk in obedience to the Will of God and to be sanctified and to be pleasing unto the Lord. And we're told that if we have His wisdom, we won't have the wisdom of man. (1Co.1:30) But of him are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness and sanctification, and redemption: (31) that, according as it is written, He that glorieth, let him glory in the Lord. Now let's go to (Mat.13:54) And coming into his own country he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? (That's the Greek dýnamis meaning “power, might, strength,” and it's where the word “dynamite” comes from. This is more accurately read, “Whence hath this man this wisdom, and these mighty powers?) (Mat.13:55) Is not this the carpenter's son? In other words, “We know who his father is, so where did He come up with this wisdom and mighty powers? It doesn't make any sense because He's just the son of a carpenter.” Well, it doesn't make any sense only if you were used to nepotism, which they were. All those rich Pharisees and Sadducees and Scribes passed on the “family business” to their sons, just like a lot of the churches do nowadays. When the old man's gone, the son takes over. He's now chosen to be the pastor, but why is it that God always seems to choose the son to be assistant pastor, and then the pastor? Is this not nepotism? Isn't there somebody more qualified who's available? Well, you'd never find it out because of that spirit. Nepotism is the story of the High Priest Eli. (1Sa.2:12) Now the sons of Eli were base men; they knew not the Lord. … (17) And the sin of the young men was very great before the Lord; for the men despised the offering of the Lord. … (22) Now Eli was very old; and he heard all that his sons did unto all Israel, and how that they lay with the women that did service at the door of the tent of meeting. (23) And he said unto them, Why do ye such things? for I hear of your evil dealings from all this people. (24) Nay, my sons; for it is no good report that I hear: ye make the Lord's people to transgress. (25) If one man sin against another, God shall judge him; but if a man sin against the Lord, who shall entreat for him? Notwithstanding, they hearkened not unto the voice of their father, because the Lord was minded to slay them. Obviously, raising up his sons to take his place didn't work, because they didn't walk in the ways of the Lord and they grabbed for the physical as much as they could, and we're seeing the same thing today. We're seeing Eli ministries everywhere that walk in nepotism and in lust for the things of the world. And God destroyed Eli's sons, which are a type of far too many ministries today. And so, people were questioning how Jesus was teaching and healing and working miracles. They were implying, “Hey, this is not a son of a Pharisee. He's not a son of one of our scribes. He's not a son of a Sadducee. How does the son of a carpenter get all this wisdom and power?” Those Pharisees and Sadducees and Scribes had rich parents, so they went to their Bible schools and entered into the family business, because that's what it really was. Yet, here's somebody that didn't have the same “opportunity” their preachers did. Well, to Jesus, and to the Father, that wasn't an opportunity and that wasn't a blessing. Jesus was in a position of weakness because He was raised up in a family that wasn't well-to-do and didn't have connections, but it made no difference because He wasn't after what those people were after. (Mat.13:55) Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joseph, and Simon, and Judas? (56) And his sisters, are they not all with us? Whence then hath this man all these things? (They knew His humble family and wondered, “How did this man get this wisdom?” because the only way they knew you could get it was to go to Bible School.) (57) And they were offended in him. (You have heard that familiarity breeds contempt. In other words, “Poor Jesus! He is just a commoner and has no credentials. He has no ‘pedigree.' And His father has no important connections.”) But Jesus said unto them, A prophet is not without honor, save in his own country, and in his own house. (58) And he did not many mighty works there because of their unbelief. How foolish that people would question the gift because of the way that it came! Even today, that happens. People want to know if you have any “letters” behind your name. They ask, “Are you important?” and “Where did you get this wisdom?” Cannot God just give it to you by studying the Bible on your own? Cannot God lead you by the hand and make you a disciple? We read in (Heb.13:8) Jesus [is] the same yesterday and to-day, [yea] and for ever. He still takes people by the hand and makes disciples of them when they have a personal relationship with Him through the Word of God. Jesus had a personal relationship with the Father. He didn't need any go-betweens. He didn't need any Nicolaitan preachers that were between Him and the Father. He had a personal relationship with the Father and that's where He got His great wisdom and power. It came from the Father. So because Jesus had no credentials, it offended the Eli ministries of His time. Unlike the common people, they wouldn't just sit and listen and accept the gift of God that was coming through Him; they expected something more. Well, God is justified of His awesome works. Glory to God! If you want God's Will, you don't need to be raised up in a mausoleum. (Joh.7:14) But when it was now the midst of the feast Jesus went up into the temple, and taught. (15) The Jews therefore marvelled, saying, How knoweth this man letters, having never learned? (By that, they meant He didn't go to their seminaries.) (16) Jesus therefore answered them and said, My teaching is not mine, but his that sent me. (17) If any man willeth to do his will, he shall know of the teaching, whether it is of God, or whether I speak from myself. He didn't say they had to go to a seminary of man to get it like the Pharisees did. He said if a person desired God's Will, they would know of the teaching. God will raise you up as a disciple of Jesus Christ. He will take you by the hand. He will lead you. Of course, this is a humbling way, because the world and the worldly church don't recognize you, but the Lord does. He opens doors to the humble people and He will bring it to pass. Amen! Jesus was made known to the righteous because God opened their eyes to see Him, but we know He was rejected of the proud and the religious leaders and the rich people. They just wanted to walk in materialism and so He wasn't recognized of them. (Mar.12:35) And Jesus answered and said, as he taught in the temple, How say the scribes that the Christ is the son of David? (36) David himself said in the Holy Spirit, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies the footstool of thy feet. (37) David himself calleth him Lord; and whence is he his son? And the common people heard him gladly. You know, it takes a lot of effort to get a worldly education and you want to believe it's valuable. All those religious leaders had gone through a lot of trouble to get to that place. They didn't want to be humbled; they wanted to be seen as the great people that they thought they were. But the humble people, the common people, they loved to listen to Jesus. Even though He wasn't raised up in their seminary, that made no difference to them. Humility is not an outward show. We read in (Mar.12:38) And in his teaching he said, Beware of the scribes, who desire to walk in long robes, and [to have] salutations in the marketplaces… Oh, they love to dress “snazzy,” don't they? You have to have a nice suit and stand behind a pulpit but Jesus didn't hold to their traditions of men. That's important to some people, but God said, (1Sa.16:7) … Look not on his countenance, or on the height of his stature; because I have rejected him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart. God's not interested in the riches and the finery that a lot of the religious world is interested in. None of that makes you righteous, or smart, or a good teacher. Again in (Mar.12:38) And in his teaching he said, Beware of the scribes, who desire to walk in long robes, and [to have] salutations in the marketplaces (39) and chief seats in the synagogues, and chief places at feasts. In the Parable of the Guests (Luke 14:7-11), didn't Jesus teach us to be content in a lowly place, and not to go up higher unless you are called? He said to beware of putting yourself in too high a position because somebody more honorable may come to take your seat, but these people chose for themselves the chief places in the feasts. Well, Jesus wanted to share His gift with people. That was the most important thing to Him. Promoting Himself above people was something He considered totally fleshly. Continuing with (Mar.12:40) They that devour widows houses, and for a pretence make long prayers; these shall receive greater condemnation. (41) And he sat down over against the treasury, and beheld how the multitude cast money into the treasury: and many that were rich cast in much. (42) And there came a poor widow, and she cast in two mites (At current valuation, one mite is approximately 1/16th of a penny.), which make a farthing. (43) And he called unto him his disciples, and said unto them, Verily I say unto you, This poor widow cast in more than all they that are casting into the treasury: (44) for they all did cast in of their superfluity (That's perisseúō meaning “overflowing abundance, excess, lavishness, prosperity.”); but she of her want did cast in all that she had, even all her living. Glory to God! We tend to judge in the flesh what humility is, and what submitting to the Will of God is. Jesus complained that all of these people who put in their over-abundance were not sacrificing anything because they still had all of their needs met, but this poor widow gave more than all of them because of what she had left. She knew that God would meet her needs and this is the kind of faith that impressed Jesus. Can you imagine, this poor widow, who humbly gave two mites to the Kingdom, is more famous throughout all of history than any of those unmentioned rich show-offs, who gave to the Kingdom in a display of pride. You know, it is truly what you have left that proves your sacrifice, not how much you give. This lady gave more than all of them according to God's accounting and that was true humility on her part. This impressed Jesus more than the Pharisees and the Sadducees and their ways of dealing with God. You know, Jesus didn't seek the honor that comes from man. He didn't even seek for God to honor Him, but when He didn't seek the honor for Himself, God sought it for Him. (Mat.21:4) Now this is come to pass, that it might be fulfilled which was spoken through the prophet, saying, (5) Tell ye the daughter of Zion, Behold, thy King cometh unto thee, Meek (The text that's being quoted here is from Zechariah 9:9 where “meek” is translated as “lowly.”), and riding upon an ass,  (Mat.21:5) Tell ye the daughter of Zion, Behold, thy King cometh unto thee, Meek, And riding upon an ass, And upon a colt the foal of an ass. And notice, He even had to borrow this foal of an ass, so we can't say He was rich in the way of the world. However, when Jesus does come back in Revelation 19, we see that He's on a big white horse. Now, I would say, if somebody was rich, and wanted to impress the multitudes, He'd certainly be riding on a big white horse, not the foal of an ass. What was the point He was making? He was making the point that, even though He was King, to be King does not mean materialism in God's Kingdom, and it doesn't mean pride, boastfulness, or being lifted up above anybody in God's Kingdom on earth. He came “lowly...riding upon an ass,” and if our Lord King would do this, what does God expect of us? Does He expect humility of us? I guarantee it. (Mat.21:6) And the disciples went, and did even as Jesus appointed them, (7) and brought the ass, and the colt, and put on them their garments; and he sat thereon. (8) And the most part of the multitude spread their garments in the way; and others cut branches from the trees, and spread them in the way. Jesus said, (Joh.14:6) … I am the way, and the truth, and the life: no one cometh unto the Father, but by me. He is the Way, and He showed us the Way. His method is humility. He expects it of everybody. He doesn't care what the preachers nowadays think. Many are high and lifted up, but in the Kingdom, if they make it, they will be the least because they've disobeyed the principles that Jesus has laid down, the Nature and Character that He's passed on to us, and this humility that He carried throughout His earthly ministry. (Mat.21:9) And the multitudes that went before him, and that followed, cried, saying, Hosanna to the son of David… Even though He was King, Jesus wasn't seeking any worldly kingdom, but here the Lord honored Him from the simple people. “Hōsanná is a transliteration of the Hebrew hôsî-âh-nā meaning ‘Oh, save now!' or ‘Please save!' It comes from two words, Yahsha, which means ‘O save, deliver,' and nah, which means ‘I pray.'” In both Aramaic and Hebrew, it was originally a cry for help, but then also became used as a cry of happiness. (Mat.21:9) And the multitudes that went before him, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. (Mat.21:10) And when he was come into Jerusalem, all the city was stirred, saying, Who is this? (11) And the multitudes said, This is the prophet, Jesus, from Nazareth of Galilee. So Jesus continued on to Jerusalem and entered the Temple. (Joh.2:14) And he found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: (15) and he made a scourge of cords, and cast all out of the temple, both the sheep and the oxen; and he poured out the changers money, and overthrew their tables; (16) and to them that sold the doves he said, Take these things hence; make not my Father's house a house of merchandise. (Jesus complained that the priests and scribes had made the Father's House a “house of merchandise” to profit for themselves.) (17) His disciples remembered that it was written, Zeal for thy house shall eat me up. He defended the Father's House. He wanted it to be a humble place, a place of prayer for all nations, but they had made it a den of thieves. These days, what is loosely called “Father's House” is once again a den of thieves. It's a place for materialism and for worshipping men who don't share the humility that Jesus has and don't see the importance in it. All worship goes to God; all praise goes to God. He is the supplier of every thing. It doesn't do our flesh any good to be lifted up because, as the Bible says, (Mat.23:12) … whosoever shall exalt himself shall be humbled; and whosoever shall humble himself shall be exalted. Also, (1Pe.5:5) … all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble. And so we have a whole generation of ministry that knows nothing of these principles that Jesus is laying down for us. He said, (Mat.10:9) Get you no gold, nor silver, nor brass in your purses. And, (Mat.10:8) … freely ye received, freely give. But they know nothing of this and they're not following the Master. They're not disciples of Jesus Christ. A true disciple is a “learner and a follower.” He is somebody who studies the Master in order to walk in His Steps and to do what He did. Notice that when we study the Master, we don't see the mansions that the leaders of Christianity have raised up unto themselves. And sometimes one mansion is not enough for them, neither is one jet plane enough for them, or one Rolls Royce enough for them. (Isa.56:11) Yea, the dogs are greedy, they can never have enough; and these are shepherds (He's calling the leadership of the church “greedy dogs.”) that cannot understand: they have all turned to their own way, each one to his gain, from every quarter. What about the equality that Jesus desired to have on this earth? What about the desire for His disciples to share and share alike so that everybody's needs would be met?    Jesus did not want people to profit or to be lifted up in the Father's House. He didn't want people to be esteemed for their physical attributes. Even the Body that God gave unto Jesus was not to be admired. (Isa.53:2) For he grew up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we see him, there is no beauty that we should desire him. (Jesus was not good looking because He did not want to be followed for that reason.) (3) He was despised, and rejected of men; a man of sorrows, and acquainted with grief: and as one from whom men hide their face he was despised; and we esteemed him not. God didn't want anybody to follow Jesus for the wrong reason. The apostle Paul, one of the greatest writers of the New Testament, wrote things “hard to be understood” (2 Peter 3:16). He wasn't evidently, even a good speaker (2 Corinthians 10:10), but it didn't make any difference. God wanted people to listen to Paul for the value of those words that he got across to them. God wants His ministers to be humbled. It's the reason Jesus sent His disciples forth without all the provision of the world. Jesus was a King; He had authority. He could multiply the fishes, the loaves, the gold. He could have filled churches. He could have made Himself a Name in the earth. The people wanted to make Him a King, but He refused. (Joh.6:14) When therefore the people saw the sign which he did, they said, This is of a truth the prophet that cometh into the world. (15) Jesus therefore perceiving that they were about to come and take him by force, to make him king, withdrew again into the mountain himself alone. It was something that the devil had offered unto Him, and Jesus had refused him, too (Matthew 4:1-11; Mark 1:12-13; Luke 4:1-13). But, you know, there are many people today, even leaders of Christianity or members of the body of Christ, who would take that in a minute. They would be kings and lords over God's heritage. They don't know the principles of God's Word and the principles that Jesus was trying to get across to us in order to humble this old flesh. We have to deny ourselves, take up our cross, and follow Jesus. It doesn't do us any good to let this flesh come down off the cross and have its own will. We deny it. We fast. We refuse it to be fed and to live. Thank You, Father, that You give us the ability, Lord, to deny the old man a right to live, a right to speak, a right to lift himself up, a right to pride. We deny it, in Jesus' Name, Lord. Amen! Now, I'd like to share a few revelations with you.     Jesus Is Again Coming in Humility June Johnson - 07/29/2008 (David's notes in red) In a very vivid dream, I saw a donkey in the middle of a road with a baby on its back. It is Jesus birthed in the end-time corporate man-child, whose beastly flesh is in servitude and humility by God's grace. Mat.21:5 Tell ye the daughter of Zion, Behold, thy King cometh unto thee, Meek, and riding upon an ass, And upon a colt the foal of an ass. Jesus is coming as the latter rain on this morning of the third thousand year day. Hos.6:2 After two days will he revive us: on the third day he will raise us up, and we shall live before him. 6:3 And let us know, let us follow on to know Jehovah: his going forth is sure as the morning; and he will come unto us as the rain, as the latter rain that watereth the earth. He will anoint the first-fruits man-child first, as it was with Jesus. Just as the Jews expected Him to come as a reigning king over their enemies, the Christians do today. “The things that have been are the things that will be”. Instead, He will come once again in the form of humble servants before coming personally. Next, I heard a car coming and thought to myself, “I had to get the baby out of the road before the car came closer.” The dragon will seek to destroy the corporate man-child, as with Jesus and Moses, but he will be anointed with authority to rule from the throne, as they were. Rev.12:4 And his tail draweth the third part of the stars of heaven, and did cast them to the earth: and the dragon standeth before the woman that is about to be delivered, that when she is delivered he may devour her child. 5 And she was delivered of a son, a man child, who is to rule all the nations with a rod of iron: and her child was caught up unto God, and unto his throne. 6 And the woman fled into the wilderness, where she hath a place prepared of God, that there they may nourish her a thousand two hundred and threescore days. The donkey then knelt down and I grabbed the baby and ran. End of dream Jesus will come wherever the beastly flesh is in submission. Others will partake of the Spirit of Christ in them. The fruit of Christ will be served to God's people through a humble body.   Sad State of the Church Michael Boldea I had a dream where I was in a hospital room; it was very clean, and freshly painted. In the room there was a bed with a woman in it. I approached the bed and took a closer look at the woman. She was dressed in a gray robe, and she had a ring on every finger of her hand. From time to time, she would raise her hand, look at her fingers, and smile. For some reason, that smile was the saddest thing I've ever seen. It was crooked, and it exhibited no real joy. As I looked at her the sadness in my heart grew to such intensity that it woke me up. Even awake I could still feel the sadness, and as much as I tried I couldn't get back to sleep. For six days in a row I had the same exact dream; I would see the woman lying in bed, I would be overwhelmed by sadness, then I would wake up. I was so frustrated, not knowing what this meant, that on the seventh day I decided to fast. That night as I went to sleep the dream started again, the same as before. I looked at the woman, she smiled, and the sadness overwhelmed me, but I didn't wake up. The door to the room opened and a man dressed in a white smock walked in holding a clipboard. Before he could say anything, I began asking a barrage of questions. “Who are you? Why am I here? Who is she? Why have I been dreaming this for almost a week?” “Because you waited almost a week to fast”, he said. He must have noticed the stunned expression on my face, because his eyebrows arched upward. “I am a friend”, he continued, “I was sent with a message, be at peace servant, all will be revealed in due time”. “How do I know you're a friend”, I asked. “Because, Jesus is Lord”, he answered. Then he smiled, and I recognized him. I had seen that smile before. Suddenly I was eight years old again, sleeping in the top bunk of the bed I shared with my grandparents, on a cold winter night in Romania. I will remember that night for as long as I live. I had woken up to go to the restroom, but before I could get out of bed, I heard talking below me. My grandfather was talking to someone. I went to peer over the edge to see who it was, and found myself face to face with this same man. He'd smiled at me, and I'd instantly gone back to sleep. “I know you, don't I?” “Yes, we've met once before, but I see you often”, he answered. “Why am I here?” I asked. “Because you murmur, because you have said in your heart that you are on a fool's quest, because you think no one hears, that the message is falling on deaf ears. It is not for you to judge the success the message has in the hearts of others; you were called to be a servant; serve. I was sent to rekindle the fire of compassion in your heart. Compassion for the wayward and the lost, compassion for her”, he said, pointing to the woman in the bed. “Who is she?” I asked. “She is the church”, he answered me. “Content only with the things of this earth, absent of spiritual strength. She is the reason you and others like you were called to forfeit your lives. The sadness you feel when you behold her is nothing compared to the sadness the Father feels for her condition. If she is to stand in the fire, if she is to be victorious, she must be strengthened. She has been in this condition of spiritual paralysis for so long, she believes this is her natural state. If only she knew the power she has access to, if only she knew obedience. The wolves have gathered unhindered, and soon they will strike at her with violence. What will she do if she is unable to defend herself? What will become of the house of God?” “Be faithful, for faithfulness is rewarded. Why do you say in your heart that God should make it easier, that He should ease your trials? Would you rather that pride find its way into your heart when the Father endows you with the gift He has promised? Keep humility as your constant companion, for the humble receive an abundance of grace. Remember if just one soul is spared from the eternal flame, if just one soul is reached and brought to salvation, it is worth a lifetime's labor and sacrifice. One day you will know the number, receive your reward, and be astonished. I must leave now, but whether in the waking hours, or a dream, we will meet again”. The man walked to the bed, looked down at the woman, smiled a sad smile and walked out. As soon as he walked out of the room, and I was alone with her, the sadness began to invade my heart, and I woke up. The reason I share this with you is to ask for your prayers. It is a difficult thing to go to church after church, night after night, and speak a message of repentance that to the hearts of many, has become a foreign concept. The knowledge that if just one heart is reached, if one returns to the narrow path of faith, it is worth it and gives us purpose and new strength. May the light of God shine brightly in your hearts, and may you exhibit Christ wherever you are. Revelation 3:19, “As many as I love, I rebuke and chasten. Therefore be zealous and repent”.

I prophesy DOUBLE HONOR over you where you were dishonored, judged, misunderstood, written off, and outcasted. God is clearing names and elevating the faithful in this season. He vindicates by showering you with his goodness and preparing a table for you..#DecadeOfDestiny #ToTheFuture Apostle Melvin Thompson lllEncouragement: God grace you where He assigns and sends you! So if you are called to a ministry, He has and will continue to grace you for it! If you are called to a country, He has and will continue to grace you for it! If you are called to the world, He has and will continue to grace you for it! Don't let other people put limitations on you because they are not graced for where God assigns you!

What financial lessons can we learn from a tax collector who climbed a tree? Stay tuned and find out.Of course, you know I'm talking about Zacchaeus in Luke 19. That story is filled with important teachings about money, stewardship, and generosity. Dr. Kelly Rush joins us today with some interesting observations about the life of Zacchaeus.Dr. Kelly Rush is a Professor of Finance, Department Chair, and Financial Planning Program Coordinator at Mount Vernon Nazarene University in Ohio. The Cultural and Financial Context of ZacchaeusIn first-century Israel, political, social, and religious divides were as prevalent as they are today. Labels like Pharisee, Sadducee, and zealot carried heavy connotations, just as terms like Democrat or Republican do in our culture. Among the most despised figures in Jewish society were the tax collectors, or publicans, who collected tribute for the oppressive Roman Empire.A publican acted as a financial middleman, collecting various taxes such as road tolls, harbor dues, and purchase levies. Chief publicans, like Zacchaeus, oversaw entire regions and often amassed great wealth by overcharging and exploiting their fellow Jews. Essentially, publicans were seen as greedy traitors who profited from an unjust economic system—what we would call white-collar criminals today.Zacchaeus' position as chief publican meant he was not just a participant but a leader in this corrupt system. However, his story took a radical turn when he encountered Jesus.A Life-Changing Encounter with JesusIn Luke 19, Jesus is passing through Jericho, heading to Jerusalem for Passover. Despite being days away from His crucifixion, Jesus takes the time to walk through the town, looking for Zacchaeus.Zacchaeus, unable to see over the crowd because of his short stature, humbles himself by climbing a sycamore tree to catch a glimpse of Jesus. In a moment of divine grace, Jesus stops, looks up, and calls Zacchaeus by name, inviting Himself to his house. This moment showcases a beautiful truth: while Zacchaeus was seeking Jesus, Jesus was already seeking him.The turning point in Zacchaeus' story comes when he joyfully receives Jesus and declares his willingness to make restitution:He pledges to give half of his possessions to the poor. He commits to repaying anyone he has cheated four times the amount—going far beyond the Old Testament requirement of returning stolen goods plus 20% (Leviticus 6).This response highlights a powerful principle: true financial transformation begins with a changed heart. Zacchaeus' generosity wasn't an attempt to earn salvation, but a response to the salvation he had already received.Lessons from Zacchaeus' Financial TestimonyJesus Seeks the Lost, No Matter Their Financial PastZacchaeus' reputation was well known, yet Jesus didn't shy away from him. Instead of condemnation, Jesus offered restoration. No financial mistake is too great for God to redeem. Repentance Leads to ActionZacchaeus' turnaround was immediate and public. He didn't just feel remorse; he acted decisively to make things right. This challenges us to evaluate our own finances and take bold steps toward integrity and generosity. Money Reflects the HeartHow we handle our finances reflects what's happening inside of us. Zacchaeus' newfound generosity was evidence of his transformed heart. Salvation Precedes StewardshipJesus declared, "Today salvation has come to this house" (Luke 19:9), showing that salvation is a free gift, not a reward for financial generosity. Stewardship is simply our response to God's grace.Many people struggle with shame over their financial decisions, preferring to keep them hidden from God and others. Zacchaeus, however, openly acknowledged his financial failures and took steps to correct them. His story reminds us that God's grace covers our past, and He calls us into a new future of faithful stewardship.Zacchaeus' story ends with a bold proclamation: "Look, Lord, here and now I give!" His financial testimony stands as a powerful example of what happens when we allow Jesus to transform not just our hearts, but our wallets as well.Let Zacchaeus' example inspire you to take an honest look at your finances, surrender them to God, and trust Him to guide you in stewardship that honors Him.Faithful Steward: FaithFi's New Quarterly PublicationYou can read Dr. Kelly Rush's full article on Zacchaeus in our new quarterly publication, Faithful Steward. Get your copy delivered to your mailbox every quarter by becoming a FaithFi partner with a monthly gift of $35 or more or an annual contribution of $400 or more. Find out more at FaithFi.com/give.On Today's Program, Rob Answers Listener Questions:I need to build up my credit score. I'm trying to figure out the best way to do that. I have about $4,000 in credit card debt, and I just had a car accident where my car is not drivable, so I need to buy a new car. I do have a job. What's the best first thing I should do?Resources Mentioned:Faithful Steward: FaithFi's New Quarterly PublicationChristian Credit CounselorsLook At The Sparrows: A 21-Day Devotional on Financial Fear and AnxietyRich Toward God: A Study on the Parable of the Rich FoolFind a Certified Kingdom Advisor (CKA) or Certified Christian Financial Counselor (CertCFC)FaithFi App Remember, you can call in to ask your questions most days at (800) 525-7000. Faith & Finance is also available on the Moody Radio Network and American Family Radio. Visit our website at FaithFi.com where you can join the FaithFi Community and give as we expand our outreach.

Listen to Bret Ellis, a member of CrossLife, preach on Jesus's response to the Sadducee's question on the resurrection and marriage.

A new MP3 sermon from East Dulwich Tabernacle is now available on SermonAudio with the following details: Title: Are You a Sadducee? Speaker: Simon Boghurst Broadcaster: East Dulwich Tabernacle Event: Sunday Service Date: 8/11/2024 Bible: Mark 12:18 Length: 25 min.

Text: Acts 6:8-15Keywords: Stephen, Sadducee, Unbelief

Lessons on the ResurrectionWhile the denarius coin bore the resemblance of Caesar, believers are to be the image bearers of Christ. We know that at the last trump we shall all be changed. Jesus challenges the Sadducee's views of the resurrection. He brings to their attention the fact that God is the God of the Living and those who believe will never die.

Er is opnieuw een gedeelte in het Evangelie naar Matthäus waar je kanttekeningen en vraagtekens bij kunt zetten. Het hoofdstuk begint met een  passage die meestal als de koninklijke bruiloft wordt aangeduid, waar Jezus opnieuw tot zijn gehoor spreekt door middel van gelijkenissen. Dat gedeelte eindigt in vers 14 met "Velen zijn geroepen, maar weinigen uitverkoren." Ik denk dat het belangrijk is om te beseffen dat het Jezus' intentie is geweest om binnen Israël een elite tot stand te brengen; weinigen zijn daartoe uitverkoren. En dat het kenmerk van die elite is dat ze Jezus navolgen, Jezus als de Messias navolgen. Degenen die dat doen, die horen bij dat Koninkrijk ter hemelen. Velen zijn misschien geroepen, maar het is maar een kleine minderheid die uiteindelijk in dat Koninkrijk der hemelen kan binnengaan.Een tweede opmerking over vers 33: "En toen de menigte dit hoorde, stonden ze versteld van zijn onderricht." Dat onderricht gaat over de opstanding en Jezus' weerlegging van de Sadduceeën. Maar het gaat me nu om dat ene element het versteld staan van zijn onderricht. Dat is een soort rode draad door het hele evangelie van  Matthäus heen, dat het Jezus steeds, nou misschien niet erom te doen is, maar dat het feitelijk zo is dat ze allemaal versteld staan. Bijvoorbeeld aan het einde van de bergrede, versteld staan dat hij spreekt als iemand die gezag heeft en niet zoals de Farizeeën spreken.En dan het gedeelte waar ik het nu vooral over wil hebben. Het begint in vers 35: "En een van hen, een wetgeleerde, vroeg om hem te verzoeken; nou ja, toeschrijven van zo'n kwaadaardig motief is op zich alweer een teken van een steeds meer geopenbaarde vijandschap tegenover de farizeeën, en van de joden in Judea in Jeruzalem tegenover Jezus. Dat is iets wat Matthäus voortdurend aan de orde stelt."Die wetgeleerde die vraagt met een onzuivere bedoeling dus blijkbaar: "Meester, wat is het grote gebod in de wet?" Dat is eigenlijk een vaak voorkomende neutrale vraag. Er blijkt helemaal niet uit, dat het hem te doen is om Jezus te ontmaskeren of te beschamen. Het is een vraag naar de hermeneutiek, de manier van uitleggen van de tora. Wat is het gebod tussen al die geboden waaraan je de interpretatie van de hele tora  kunt ophangen?Er is een hele lange passage in het Tractaat Sanhedrin waarin een hele reeks van autoriteiten spreekt over wat het grote gebod is. David zelf wordt genoemd, de profeet Amos, diverse geleerden die dan vijf of vier of twee of zelfs één enkel gebod noemen, dat dan de hermeneutische sleutel is van de geboden. En Jezus geeft hier dan ook een gewoon antwoord: "Jezus zei tegen hem, u zult de Heer en uw God lief hebben met heel uw hart, met heel uw ziel en met heel uw verstand. Dit is het eerste en het grote gebod." Vanuit een joods perspectief is dat een prachtig antwoord, want dit is het antwoord van Deuteronomium zes, het zogenaamde Sjemaa, de geloofsbelijdenis van Israël. "U zult de Heer en uw God lief hebben", dat is het allereerste en het grote gebod. Dat liefhebben van God, is een verwijzing naar het doen van de geboden, want dat is concreet hoe God wordt liefgehad. En dat moet dus met de inzet van heel onze wil, dat is het hart, gaan, met heel onze ziel, dus met inzet van alle intellectuele en psychische vermogens die we hebben. Dat heeft iets met concentratie en focus te maken. En dan met heel uw verstand, dat wil zeggen de inspanning om het gebod te begrijpen en de omstandigheden te begrijpen waarin dat gebod moet worden uitgevoerd. Het eerste en ook het grote gebod gaat om de relatie tussen een mens en God of eigenlijk, omdat het in het meervoud staat, de relatie tussen Israël en haar God.En dan in vers 39, en het tweede hier aan het gelijk is, u zult uw naaste lief hebben als uzelf. Dat is een citaat uit Leviticus 19, vers 40. Jezus zegt: "aan deze twee geboden hangt heel de wet en de profeten." Als we de wet en de profeten mogen nemen als een samenvatting van de Tenach, van het Oude Testament, dan is dit dus de wijze om de Tenach te interpreteren, om de geboden en verboden te interpreteren. Er zijn dus geboden die nadrukkelijk te maken hebben met het liefhebben van God en er zijn geboden die nadrukkelijk te maken hebben met het liefhebben van de naaste. En het bijzondere wat Jezus hier zegt in vers 39 is, dat het tweede gebod hieraan gelijk is, hetzelfde gewicht heeft.Dus niet als we het tweede doen, hebben we in feite ook het eerste gedaan en zeker niet als we het eerste hebben gedaan, dan is het tweede van minder belang. Het is eigenlijk heel mooi en duidelijk gezegd dat de interpretatie van de wet en de profeten van deze twee geboden afhangt. Je zou moeten zeggen dat geen enkele rabbijn in die tijd daar aanstoot aan zou kunnen nemen en dat het onderwijs van Jezus hier heel erg goed past in de rabbijnse traditie.Er is één klein probleem mee en dat kleine probleem heeft te maken met de houding die Jezus aanneemt tegenover de Farizese  leer als het gaat om de reinheidswetten. Er is iets heel interessants gaande in Leviticus 19. Ik concentreer mij even op dat tweede deel van Jezus hermeneutische sleutel. Dus u zult uw naaste liefhebben als uzelf. Dat vinden we in Leviticus 19 en je vindt in dat hoofdstuk een aantal zaken die heel nadrukkelijk de relatie van de ene tot de andere bepalen. Bijvoorbeeld in vers 15. U mag geen onrecht doen in de rechtspraak. U mag geen partij trekken voor de armen en de aanzienlijke niet voortrekken. Op rechtvaardige wijze moet u uw naaste oordelen. Dat is prachtig gezegd.Het bijzondere van dat hoofdstuk is ook dat we de tien geboden daarin terugvinden. Er is een passage in Leviticus Rabbah, dat is de grote Midrash op Leviticus, waar Rabbi Levi zegt: de tien geboden zijn in Leviticus 19 opgenomen. Neem bijvoorbeeld "ik ben de Heer uw God" uit Exodus 20 vers 2. Nu, in Leviticus 19 vers 2 staat hetzelfde: "ik ben de Heer uw God." Exodus 20 vers 3 zegt: "u zult geen andere goden voor mijn aangezicht hebben." Leviticus 19 vers 4 zegt "u mag u niet tot de afgoden wenden en voor uzelf geen gegoten afgodsbeelden maken. Ik ben de Heer uw God." Zo ook de Sabbat. Exodus 20 vers 8 gedenk de Sabbatdag dat gij die heiligt. In Leviticus 19 vers 3 lezen we: "Mijn Sabbat zult u in acht nemen. Ik ben de Heer uw God." Ook overspel. In Leviticus 19 vers 29 vinden we: "U mag uw dochter niet schenden door haar hoererij te laten bedrijven. Zodat het land geen hoererij bedrijft en het land niet met schandelijk gedrag vervuld wordt." Dat past bij Exodus 20 vers 13: "U zult geen overspel plegen."Zo ook "u zult niet stelen" in Exodus 20 vers 13. Hier in Leviticus 19 vers 11 vinden we: "U mag niet stelen. Meteen daarachter vinden we: "u mag ook niet liegen." En dan Exodus 20 vers 13: "U zult geen vals getuigenis tegen uw naaste spreken." En hier in Leviticus 19 vers 11 vinden we: " iemand mag zijn naaste niet bedriegen." En in vers 16: "U mag onder uw volksgenoten niet met lasterpraatjes rondgaan. U mag uw naaste niet naar het leven staan enzovoort."Zelfs het laatste gebod in Exodus 20 vers 14: "U zult niet begeren de vrouw van uw naaste etcetera." Nu, dan zie je in vers 18 de samenvatting daarvan: "U moet uw naaste liefhebben als uzelf. Ik ben de Heere." Het is heel goed mogelijk dat de rabbijnen zouden instemmen met de woorden van Jezus, dat in Leviticus 19 vers 18: "U moet uw naaste liefhebben als uzelf" de hele tora en de profeten vervuld is.Maar, kijken we nu naar Leviticus 19, zowel naar de context als naar de aanhef van het hoofdstuk, dan vinden we nog een derde element van die hermeneutische sleutel voor de hele Tenach. Want in Leviticus 19 vers 1 lezen we: "De Heere sprak tot Mozes: spreek tot heel de gemeenschap van de Israëlieten." Waarom moet het zijn heel de gemeenschap? Dat konden we lezen in Leviticus Rabbah. Wat is de reden dat dit gezegd wordt tot de hele gemeenschap? Dan zegt Rabbi Levi, "omdat de tien geboden daarin opgenomen zijn."Maar wat is nou het allereerste dat daar gezegd wordt? "Heilig moet u zijn, want ik de Heere uw God ben heilig." Je zou dus tegen Jezus moeten zeggen: "het is mooi dat je Leviticus 19 vers 18 en Deuteronomium 6 hebt geciteerd, het Sjema en de opdracht, heb uw naaste  lief als uzelf, maar waarom heb je niet genoemd wat toch de basistoon, de ondertoon is van Leviticus 19? "Heilig moet u zijn, want ik de Heere uw God ben heilig." En waarom heb je niet benadrukte dat dat een opdracht is aan de hele gemeenschap van Israël? Waarom heb je het zo afgestemd op de enkeling? Het gaat bij alle geboden om de heiliging van de Naam, om de heiligheid van het leven. Daarom staat er bij een aantal van deze geboden in Leviticus 19, "ik ben de Heere uw God." In het onderhouden van die geboden wordt het karakter van de Heere zichtbaar gemaakt op aarde. Üw Naam worde geheiligd"! Je bent afgezonderd van het kwade, net zoals de Heere dat is. Je moet heilig zijn, afgezonderd van het kwade, omdat de Heere jouw God heilig is. Daarom mag je niet stelen. Daarom mag je geen valse eed afleggen in zijn naam. Want een valse eed afleggen betekent de naam van je God ontheiligen. En dan staat er weer in vers 12, "ik ben de Heere."Je mag een dove niet vervloeken, vers 14. Voor een blinde mag je geen struikelblok neerleggen, maar u moet uw God vrezen. Ik ben de Heere. De motivatie van al deze geboden die de relatie tussen mensen bepalen, is de heiligheid van God die weerspiegeld moet worden in de heiligheid van de gemeenschap. U moet heilig zijn zoals ik heilig ben. Niet alleen maar wat Jezus zelf zegt is belangrijk, maar ook wat Jezus weglaat, is belangrijk. En wat hij eigenlijk weglaat in zijn samenvatting van de geboden, of in het geven van die hermeneutische sleutel waarmee je alles kunt openen, dat wil zeggen, begrijpen wat in de Torah aan geboden en verboden staat, zodat je weet hoe jeBecome a supporter of this podcast: https://www.spreaker.com/podcast/koinonia-bijbelstudie-live--595091/support.

https://www.foxnews.com/lifestyle/ultraviolet-light-reveals-scientists-hidden-bible-passage-1500-years-later (for Luke) Unique passages: https://www.julianspriggs.co.uk/pages/UniquePassages  Bibleref.com commentary on Mark 6:5: https://www.bibleref.com/Mark/6/Mark-6-5.html  Thanks Biblehub.com's parallel chapters tool.   Words of Jesus ("All the Red Letter Scriptures") https://www.jesusbelieverjd.com/all-the-red-letter-scriptures-of-jesus-in-the-bible-kjv/    Parallel Passages in the Gospels https://www.bible-researcher.com/parallels.html#sect1     The Eye of the Needle (crossword/sudoku feedback): https://www.theguardian.com/notesandqueries/query/0,5753,-25583,00.html#:~:text=The%20%22Eye%20of%20the%20Needle,in%20order%20to%20enter%20heaven   Camel needle w/Aquinas citation (of Anselm of Canterbury)-- Anselm of Canterbury as cited in Catena Aurea, Thomas Aquinas, CCEL Edition. https://classictheology.org/2021/10/12/through-the-eye-of-an-actual-needle-the-fake-gate-theory/    The Widow's Mite: https://numismatics.org/pocketchange/the-poor-widows-mite/    Miracles of Jesus reference list: https://sunnyhillschurch.com/3301/the-37-miracles-of-jesus-in-chronological-order/ LINK BIBLEREF.COM MENTIONED IN CHAPTER 8 SECTION (“Can't” do miracles in hometown- keyword absolute for lookup)   Welcome to the Popeular History Podcast: History through Pope Colored Glasses. My name is Gregg and this is episode 0.21f: Sayings of the Savior Part VI: Messages from Mark.   All of these aught episodes are made to let us build our Pope-colored glasses so we can use the same lenses when we look at history together. If you're lost, start at the beginning!   In previous worldbuilding episodes, we looked at quite a few of Jesus' words: the sermon on the mount and the sermon on the plain, plus all the Parables and miracles on our list, and his sayings closely tied to all those.   All that made for a good start, but if we're going to look at the sayings of the Savior, we should be comprehensive to avoid cherry-picking. So we spent the last of these worldbuilding episodes going chapter by chapter through the first gospel in order of appearance, the Gospel of Matthew, up until things caught up with where our rosary themed tour of the New Testament will carry on when we get to the next mystery. I am aware that what was once upon a time supposed to be a couple quick background episodes introducing my listeners to, well, all of Catholicism has ballooned wildly into wheels within wheels, but hey, I wouldn't have it any other way.   Anyways, next up in the traditional ordering is the Gospel of Mark, so that's our mission today. We'll go chapter by chapter, glossing over what we've already discussed and focusing on the Sayings of the Savior, since, you know, that's the deal here.   MARK 1 opens with a description of Jesus' cousin John the Baptist, and you'll never guess what John does to Jesus when He shows up. Actually you probably will because I was trying to set you up with a fake out where John refuses to baptize Jesus but it turns out that initial refusal is in Matthew but is absent from Mark's generally sparse account. Anyways, we get Jesus' first words in Mark only after he's baptized and had an express version of the temptation in the desert. Sometime after John was arrested, we're told Jesus preached a message that sounded a lot like what John had been saying,   MARK 1:15 “The time has come,” … “The kingdom of God has come near. Repent and believe the good news!”   GREGG Of course we just got a bit meta, since “Good news” is where the word Gospel comes from. A very “Begun, the Clone Wars have” moment. This urgent call to repentance has been a consistent refrain throughout Christian history, with the good news bring that repentance really can lead to reconciliation with God. Shoutout 0.1 if you need a refresher on why such a reconciliation is needed in the Catholic perspective.   Having begun to declare the Good News, Jesus the Christ soon picks out folks to help him, starting, like all good missions, with a pun. Talking to two fishermen, the brothers Simon and Andrew, Jesus says   MARK 1:   Follow me, and I will make you become fishers of men   GREGG When I covered this section in Matthew- we're deep in parallels here- I stuck with my usual NIV translation. Not because I'm an NIV snob, but because the New International Version is the one that shows up first on biblegateway.com and it's good enough, especially when I'm doing a LOT of scripture quoting like I have been with this series.   But because the NIV went for inclusivity, they translated the line as “make you fish for people”, which simply isn't as smooth a pun. I did check with my toddler-level skills and it looks to me like the pun is present in the Greek, so it's worth calling out. Jesus' humor is often downplayed, which is a shame.   If you're wondering why I'm going on about this, well, honestly, Mark is short and we've already covered most of what's there in Matthew. So we might as well take our time. There's plenty there, to be clear, I don't want angry letters from scholars whose primary focus is Mark saying I'm dismissing it offhand.   Alright, enough dilly dallying, what's next? Jesus calls more fishermen–the sons of Zebedee, James and John–but His actual words and possible new pun are not recorded. The next time he speaks he's talking to a demon in one of the healing miracles we discussed in 0.20, followed by another miracle–the healing of Simon's mother in law–later in the same chapter. Then, after assorted other miracles, Jesus goes out to pray by Himself in what's described as a quote unquote “desolate place”. When His disciples track Him down and tell Him everyone is looking for Him, He says   MARK 1:38 Let us go somewhere else--to the nearby villages--so I can preach there also. That is why I have come.   GREGG Though Jesus' disciples did in fact say no to Him on a downright alarming number of occasions, they went along with His plan this time, and another montage of undescribed healings and exorcisms finishes off with the healing of a grateful leper who ignores Jesus' command to tell no one. Mark 1 concludes with Jesus getting mobbed with requests for miracles as a result.   Chapter 2 opens with the healing of the paralytic who had been let in via the roof–a great bit of drama, but something we already covered under our review of miracles. After that, He called His tax collector disciple, who we got to know as Matthew in the Gospel of, well, Matthew, but who's listed as Levi here and in Luke. Using different names in different contexts was absolutely a thing,  but both Matthew and Levi are Hebrew names so the usual Greek vs Hebrew divide doesn't seem to be the culprit here, and what's more neither Mark nor Luke explicitly identify Levi with the apostle Matthew, though the inference isn't a terrible reach over all.   In the end, our main hook in this particular series is the actual sayings of the Savior, and this calling is carried out with a simple “follow me”, so perhaps we shouldn't dive into it too much.   After taking out a section of parables we covered in 0.21c as part of a SYNOPTIC ROUNDUP, we arrive at Mark 2:23, notably without leaving the SYNOPTIC ROUNDUP room because you can also follow along in Matthew 12 and Luke 6. As a reminder if you're rusty on Jewish customs, the Sabbath rest begins Friday at sundown and continues through the day on Saturday. Picking grain as we're going to see here would be considered working on the day of rest and therefore a violation.   MARK (2:23-2:28, NIV)) 23 One Sabbath Jesus was going through the grainfields, and as his disciples walked along, they began to pick some heads of grain.   24 The Pharisees said to him, "Look, why are they doing what is unlawful on the Sabbath?”   25 He answered, "Have you never read what David did when he and his companions were hungry and in need?   26 in the days of Abiathar the high priest, he entered the house of God and ate the consecrated bread, which is lawful only for priests to eat. And he also gave some to his companions."   27 Then he said to them, "The Sabbath was made for man, not man for the Sabbath.   28 So the Son of Man is Lord even of the Sabbath.”   GREGG this section is one of the earlier signals of what would become a core piece of Christianity: its distancing from the Law of Moses. There are still aspects of continuity, for example most Christians including Catholics actually do still maintain *a* day of rest, just Sunday rather than Saturday and they'll generally skip the night before business though some of that has carried over in the form of vigil practices, as we'll see when we get there.   Anyways, I've always thought those last couple lines were pretty baller, and it turns out they're one of the few bits unique to Mark, so let's go ahead and hear them again:   QUOTE The Sabbath was made for man, not man for the Sabbath. So the Son of Man is Lord even of the Sabbath. END QUOTE   This bold claim lies at the heart of what will in time lead to the followers of Christ being seen as a religion separate from Judaism, which is fair enough but also don't sleep on just how much that takes, given there's such a thing as secular Jews and Jewish atheists. There have been other messiah movements in Jewish history; though they fizzled out it's not much of a stretch to imagine a world where Christianity is still seen as part of a wide tent Judaism, indeed there is still a common heritage. But there are absolutely differences as well, principally, of course, centered around Jesus, the Son of Man, Lord of the Sabbath.   That other part   “The Sabbath was made for man, not man for the Sabbath.”   is the context for the start of the next chapter, serving as a good reminder that, while convenient for finding your place, chapter and verse divisions are not part of the original texts of the Bible, so it's important to not treat them as fences where you have to stop. You see, in Mark 3 we have the healing of the man with a withered hand in the synagogue on the Sabbath:   MARK 3 2 Some of them were looking for a reason to accuse Jesus, so they watched him closely to see if he would heal him on the Sabbath. 3 Jesus said to the man with the shriveled hand, "Stand up in front of everyone.” 4 Then Jesus asked them, "Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?" But they remained silent.   GREGG I mean, it's a bit of a false dichotomy perhaps, are those really the only two options? But obviously I'm siding with Jesus here, mark me down as pro-healing when one can heal. And yeah, we actually already covered that exchange when we talked about the miracle in our miracles roundup, but the words are important there and Mark is short so forgive me for fitting it in here too.   Mark 3 continues with Jesus dealing with crowds now that word is getting around due to His miracles, and simultaneously He's ordering demons not to share the apparent secret that He is quote “the holy one of God”. We don't have his exact words in commanding the demons here so there's more room for interpretation than usual but the general take on these sort of passages is that it's tied to His time not having yet come to be revealed as the Messiah. Of course, unless I missed something, the specific instances where Jesus talks about His time having not yet come are in the Gospel of John, so reading that into Mark is something most modern scholars wouldn't go for- especially since the general consensus is Mark came first by a fair stretch- but that sort of quibble wasn't much of a barrier for most of the history of Christians reflecting on Scripture, so the traditional interpretation is what it is and I don't think it's too much of a reach.   After telling assorted demons to hush up, Jesus appoints the Twelve Apostles starting in verse 13, no direct quotes there so no need to tarry though interested folks are always welcome to check out the naming differences between the Gospels.   Starting in verse 20 we have the house divided parable, covered in our parables series a few episodes back, then in verse 28 we hit “the unpardonable sin” section, and believe it or not it's not being a weeb, it turns out it's, well, let's let Jesus explain:   MARK 3 28 Truly I tell you, people can be forgiven all their sins and every slander they utter, 29 But whoever blasphemes against the Holy Spirit will never be forgiven; they are guilty of an eternal sin."   GREGG When we covered the parallel text of this in Matthew 12–seriously, over 90% of Mark is parallelled in Matthew–I focused on the idea of the sin against the Spirit as being despair. But Mark's telling has a bit of context that has lead to another popular interpretation, especially among–Catholics cover your ears– *whispers* Protestants.   MARK 3 30He said this because they were saying, "He has an impure spirit.”   GREGG Using that verse, which at a glance is simply explaining why Jesus said what He said, the passage is taken to mean that rejecting Jesus as the Son of God slash Savior slash Messiah is the sin against the Spirit being referred to here. And though I called out Protestants specifically a minute ago, it's not like that interpretation is unheard of within Catholicism, typically it's a both/and sort of thing, accepting the despair angle and the “ya'll need Jesus” angle. Nor are the two interpretations unrelated, as someone wholly given to despair will have a hard time accepting Jesus' offer of salvation.   Of course, when I speak of accepting Jesus' offer of salvation, now I really AM getting into the fundamental faith vs works discussion. That's faith and works in the context of salvation from sin. We'll be getting into it in more detail in future episodes, but as an overview all major forms of Christianity agree that faith in the saving power of Jesus Christ is fundamentally necessary for salvation. The disagreement comes in whether anything else plays any role- “anything else” being summed up under the umbrella term of “works”, or it might help to rephrase the question as whether our actions have any meaning when it comes to our salvation.   For Catholics, the answer is yes, while for most Protestants, the answer is no. Generally speaking when there are fights about it, Protestants will take the position that your works having meaning, as Catholics argue is the case, means that you can save yourself through your works. Some people do think that, of course, but not Catholics, at least not Catholics who know their onions, as the Catholic Church condemned that position as a heresy over thousand years before Protestantism became a thing. However, the Church is far from perfect, and in the time of Martin Luther, whose teachings are typically seen as the spark that ignited the Protestant Reformation, it's clear that some within the Church were comfortable blurring the lines for financial gain.   I've got more on faith vs works and Catholicism vs Protestantism planned for future episodes, and I don't want to bury that conversation where no one will look for it, so let's leave that there for now and get back to Mark, with chapter 3 verse 31 to 35   MARK   31 Then Jesus' mother and brothers arrived. Standing outside, they sent someone in to call him. 32 A crowd was sitting around him, and they told him, "Your mother and brothers are outside looking for you.” 33 "Who are my mother and my brothers?" he asked. 34 Then he looked at those seated in a circle around him and said, "Here are my mother and my brothers! 35 Whoever does God's will is my brother and sister and mother.”   GREGG Thanks to the Marian doctrine of Our Lady's perpetual virginity we discussed back in episode 0.14, the surprising fact that Jesus doesn't immediately attend to his family members isn't the most discussed aspect of this passage when it comes to Catholicism. No, that would be the fact that Jesus' brothers, the Greek term is Adelphoi, show up. Generally these are understood as Jesus' half brothers, via his earthly father Saint Joseph from a previous marriage.   As for the question of whether Jesus just kind of blew off his family here, half brothers or cousins or full brothers or whoever was there with Mary, while I can see how you might get that impression, it's not like His every action is recorded. It's entirely possible that He checked in with them after making a quick positive observation- one that I don't want to lose in the rest of this analysis so I'll repeat it:   MARK 3 “35 Whoever does God's will is my brother and sister and mother.”   GREGG   Anyways, as is the custom with Mark, we're on to the next scene in a hurry, launching into Mark 4 with the next verse as a classic transition:   MARK 4 1 Again Jesus began to teach by the lake.   GREGG I'm not going to go into detail about what He taught by the lake here, because Chapter 4 is made up entirely of miracles and parables we've already covered in 0.20 and earlier in 0.21, respectively. We've got the Parable of the Sower, then the Lamp on a Stand, then the Growing Seed and the Mustard Seed, capped off by Mark's account of Jesus calming the storm at sea.   Similarly, Mark 5 is a string of by-now familiar miracles- and if any don't seem familiar you know by now Miracles are in one of the 0.20 episodes, right? The Gerasene Demoniac, the Bleeding Woman, Jairus' Daughter, they're all there, and in Mark 5 too.   Mark 6 give us a bit more food for thought on Jesus' local life and family dynamic. A sign of how things hit differently at home, it's worth a long quote:   MARK 6:1-6 6 Jesus left there and went to his hometown, accompanied by his disciples. 2 When the Sabbath came, he began to teach in the synagogue, and many who heard him were amazed.   “Where did this man get these things?” they asked. “What's this wisdom that has been given him? What are these remarkable miracles he is performing? 3 Isn't this the carpenter? Isn't this Mary's son and the brother of James, Joseph, Judas and Simon? Aren't his sisters here with us?” And they took offense at him.   4 Jesus said to them, “A prophet is not without honor except in his own town, among his relatives and in his own home.” 5 He could not do any miracles there, except lay his hands on a few sick people and heal them. 6 He was amazed at their lack of faith.   GREGG Many of Jesus' sayings have become proverbial, and while it's not in the level of turning the other cheek, “a prophet is not without honor except in his own town” has some popularity. It does seem to speak to a common truth of celebrities.   I do like the touch that He was unable to do any miracles there except for the miracles which He did do, which evidently still failed to impress. Of course, the idea of Jesus being *unable* to do miracles is theologically interesting, since He's, you know, God. Of course, God does seem to have had some trouble dealing with iron chariots back in Judges 1:19, so maybe there is some precedent.   But we've got our Pope-colored glasses on, so not only is Jesus God but God is omnipotent, so it's fair to ask: what gives? It could be that old favorite, the translation issue, but I admit my personal Greek skills are basically at the naming barnyard animals level, so I decided to bring in an expert to verify. An expert by the name of bibleref.com, linked in the show notes. Their commentary on the passage notes that in the parallel passage in Matthew, it simply says Jesus “did not” perform many miracles in his hometown, which isn't as controversial though of course it's always fair to ask why God doesn't just fix everything for everyone since he's all good and all knowing and all powerful. But that popular question isn't where we're at today because apparently it's not a translation issue, Mark 6:5 does specifically say Jesus *could not* perform the miracles in the Greek according to the commentary. But it goes on to note that there can be multiple senses of inability, like how you can't touch the ball when playing soccer, or football for my non-US listeners, and yeah, I'm not counting goalies. Anyways, obviously you can physically touch the ball, but you cannot in the sense that it's against the established rules of the game. If that's the sense, it makes some sense that Jesus quote unquote “can't” perform miracles in His hometown because His miracles are supposed to draw people to Him and they aren't having that effect at home. At least not much, keep in mind he did do some miracles there according to Mark, so in any event the whole “can't” thing definitely isn't absolute.   Of course, I personally find it awful to think that God would play games with our salvation- hence my quasi-universalism. I get respecting our free will, but I also know He's omnipotent and isn't going to give up on us, no matter how much we try to give up on ourselves if there's another chance we can get He's going to give that to us. But we have to accept at some point, so don't think I'm downplaying the urgency there.   Anyways, let's get back to Mark 6, now in Verse 8 where He's sending the disciples out in pairs with the following instructions:   MARK 6:8-11   8 Take nothing for the journey except a staff--no bread, no bag, no money in your belts.   9 Wear sandals but not an extra shirt.   10 Whenever you enter a house, stay there until you leave that town.   11 And if any place will not welcome you or listen to you, leave that place and shake the dust off your feet as a testimony against them.”   GREGG As you should by now have come to expect, these instructions do have a parallel in Matthew that we covered in the last worldbuilding episode. But it's not as close a parallel as you might think. Often, as we've talked about before, parallels in the synoptic gospels are so close that you'd get dinged for plagiarism, with maybe a word being changed here or there. But here, it basically reads like two different people were told to write down a speech shortly after they finished hearing it. Which, I mean, matches tradition, for what it's worth. The most obvious difference is that Mark's telling skips Matthew's bit about only going to Jewish households, forbidding visits to Gentiles or Samaritans. Though as we've seen Mark's Jesus was already laying the groundwork for some serious reframing of Mosaic Law by taking on the title of Lord of the Sabbath, I think on the whole it's more likely that in Mark's account that's simply taken as a given and perhaps left off for brevity rather than this being a separate incident or its absence being a sign that the disciples were to ignore those cultural barriers at this stage.   The rest of Mark 6 is taken up by his narrative of the death of John the Baptist, where, unusually for the Gospels, Jesus is offstage, and then there's two banner miracles, the Feeding of the 5000 and Jesus walking on water.   Which brings us to Mark 7, which has Jesus… let's see… excoriating the Jewish authorities… then calling a woman a dog… and let's not forget giving someone a wet willy.   Don't believe me? Let's go.   MARK 7   1The Pharisees and some of the teachers of the law who had come from Jerusalem gathered around Jesus 2and saw some of his disciples eating food with hands that were defiled, that is, unwashed. 3(The Pharisees and all the Jews do not eat unless they give their hands a ceremonial washing, holding to the tradition of the elders. 4When they come from the marketplace they do not eat unless they wash. And they observe many other traditions, such as the washing of cups, pitchers and kettles.) 5So the Pharisees and teachers of the law asked Jesus, "Why don't your disciples live according to the tradition of the elders instead of eating their food with defiled hands?” 6He replied, "Isaiah was right when he prophesied about you hypocrites; as it is written: "'These people honor me with their lips, but their hearts are far from me. 7They worship me in vain; their teachings are merely human rules.' 8You have let go of the commands of God and are holding on to human traditions.” 9And he continued, "You have a fine way of setting aside the commands of God in order to observe your own traditions! 10For Moses said, 'Honor your father and mother,' and, 'Anyone who curses their father or mother is to be put to death.' 11But you say that if anyone declares that what might have been used to help their father or mother is Corban (that is, devoted to God)-- 12then you no longer let them do anything for their father or mother. 13Thus you nullify the word of God by your tradition that you have handed down. And you do many things like that.”   GREGG Note that while there's a close parallel between these passages and Matthew 15, Mark is apparently much more concerned with explaining Jewish custom to his audience, suggesting the intended audience is not Jews themselves.   The rest of the chapter we've covered before, from the Parable of the Heart of Man to the two miracles that give the tibits I teased earlier. Jesus calls the syrophoenician woman a dog in the runup to healing her servant, and he totally heals a deaf guy via wet willy at the end of the chapter. But I already covered both of those in 0.20c, so check them out there for more.   So that means we're on to Chapter 8, which opens with… another miracle! Turns out Jesus did a lot of those! Who knew?   That's the feeding of the four thousand, but you know the drill, we're skipping that and on ahead to verse 12, where Jesus is responding to a group of Pharisees asking for a sign.   MARK 8:12 He sighed deeply and said, "Why does this generation ask for a sign? Truly I tell you, no sign will be given to it."   GREGG Ok. Remembering that by a sign here they mean a miracle, we've got the guy known for working miracles getting annoyed at requests for miracles. Why? You'd think He'd be all about that. Is it another sort of hometown situation, where folk's lack of faith is an impediment?   Well, kind of sort of. But not quite.   In the parallel passage from Matthew 16, which I admit I kind of glossed over last time because I was excited to get to the Papally significant Matthew 16:18, Jesus calls those asking for a sign “a wicked and adulterous generation”, which can help explain why Jesus is refusing the request–after all even in Mark's shorter version their motives are implicitly questioned, with Jesus asking why they're asking for a sign.   The typical interpretation goes that Jesus is refusing the request for a sign because the Pharisees have the wrong *motives* in asking. Unlike those in His hometown, they seem to believe Jesus can work miracles, but they just want to see a show, they aren't interested in Jesus' message beyond that. And Jesus for His part, is interested in signs *for the sake of* His message, He isn't there to entertain.   These various passages that show Jesus specifically not working miracles could be taken to suggest some embarrassment by the authors about Jesus' miracles not being as renowned as they would like, forcing them to give explanations for why that's the case. I can definitely picture some neckbeard arguing if God wanted to make everyone believe he'd make miracles known to all and be undeniable. Which is a reasonable enough thought except unless God removes free will, there's never going to be such a thing as undeniable anyways.   In the next few verses, Jesus warns against the teachings of the Pharisees and Herod. Though technically the “teachings” part isn't spelled out in Mark, so it could be He's actually meaning to go in another direction with things than He does in Matthew's version, though I think their teaching or at least their general influence is His most likely target. Let's hear it and regroup after.   MARK 8 14-15 14The disciples had forgotten to bring bread, except for one loaf they had with them in the boat.   15"Be careful," Jesus warned them. "Watch out for the yeast of the Pharisees and that of Herod.”   GREGG Certainly He isn't talking about literal bread, as is evidenced from His reaction. Also, it's interesting that Mark warns against Herod's yeast specifically, while Matthew leaves Herod off in favor of tossing in the Sadducees to accompany the Pharisees. If Mark is the rougher, earlier version as most scholars currently argue–and as I'm inclined to believe looking at the two side by side these last few months–then it seems like one can argue Matthew's account has been modified to perhaps be a little more authority-friendly in this case, keeping in mind the Herodians were the client-kings in charge of the area in Jesus' day. Check out 0.13 on the Hasmoneans for more on that.   After a miracle interlude–healing the blind man in a two-step process where the miracle is evidently incomplete at first–a fairly intriguing Mark-only one that is arguably sanitized out of other accounts, but one we already covered so I'm not getting back into it today– anyways after that we hit Mark's account of Peter's testament, you know, with the binding and loosing and the keys and all that. Except actually *without* all that in Mark's version.   Here's the whole exchange as Mark tells it:   MARK 8:27-30 27Jesus and his disciples went on to the villages around Caesarea Philippi. On the way he asked them, "Who do people say I am?” 28They replied, "Some say John the Baptist; others say Elijah; and still others, one of the prophets.” 29"But what about you?" he asked. "Who do you say I am?" Peter answered, "You are the Messiah.” 30Jesus warned them not to tell anyone about him.   GREGG Like I said, not a key in sight. Peter does give the critical answer, but none of what would become the principal text for the Papacy is presented here. And again, if you consider Mark as the older account, as most scholars do, it's fair to raise an eyebrow at that. Yet in the end, one way or another, we have a Pope, and I do think there's something to be said for the unifying force of the role. After all, if no one is Pope, then everyone is Pope. But I digress.   Of course, poor Peter can only wish he were simply downplayed in Mark 8. The reality is he does pop up again later in the chapter, in a familiar but unflattering way:   MARK 8:31- 31He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and that he must be killed and after three days rise again. 32He spoke plainly about this, and Peter took him aside and began to rebuke him. 33But when Jesus turned and looked at his disciples, he rebuked Peter. "Get behind me, Satan!" he said. "You do not have in mind the concerns of God, but merely human concerns.”   GREGG So there you go. If you want to make a case for the Pope not always being right, there's an easy one. Not everyone gets called Satan by, well, God. Of course, there's a surprising amount of room where you can accept Papal Infallibility *and* the idea that the Pope isn't always right, but we'll get to that in time.   The chapter finishes with Jesus reflecting on what his stated fate means for his followers, and it's, uh, not the cheeriest image. It bleeds into chapter 9 so don't put your Bible down too quickly If you're following along.   MARK 8:34-9:1   34Then he called the crowd to him along with his disciples and said: "Whoever wants to be my disciple must deny themselves and take up their cross and follow me. 35For whoever wants to save their life will lose it, but whoever loses their life for me and for the gospel will save it. 36What good is it for someone to gain the whole world, yet forfeit their soul? 37Or what can anyone give in exchange for their soul? 38If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of them when he comes in his Father's glory with the holy angels. CHAPTER 9 1And he said to them, "Truly I tell you, some who are standing here will not taste death before they see that the kingdom of God has come with power.   GREGG Goodness, Jesus, it's hard for me to keep my running joke of treating the Crucifixion as a spoiler when you're literally telling your disciples to take up their crosses before it actually happens. Oh well.   Mark 9 continues with The Transfiguration, but like I mentioned in our Matthew discussion, that's it's own mystery of the rosary that we haven't gotten to yet, so pardon me and I'll skip that here too.   After that, we have a miracle- the boy with an unclean spirit that can only be driven out by prayer and fasting. So on to verse 30, where we have more talk of the upcoming Passion:   MARK 9:30-32 “30They left that place and passed through Galilee. Jesus did not want anyone to know where they were, 31because he was teaching his disciples. He said to them, "The Son of Man is going to be delivered into the hands of men. They will kill him, and after three days he will rise.” 32But they did not understand what he meant and were afraid to ask him about it.   GREGG Jesus was speaking pretty plainly here, so it's not immediately clear why the disciples didn't understand what Jesus meant, but it's probably related to the way Jesus keeps telling folks either to talk or not to talk about things. There's definitely a focus on pacing the spread of the Good News throughout the Gospels, especially in Mark, and it seems like a supernatural barrier to the Apostles' understanding here would fit in with that.   The fear of asking is more easily explained: if someone you know is really good at making predictions and you're pretty sure they just predicted something awful, you may well be hesitant to confirm that with them.   Being hesitant to talk about stuff with Jesus carries us into the next few verses, where Jesus apparently puts His omniscience to good use in a wonderfully passive-aggressive way:   MARK 9: 33-35 33They came to Capernaum. When he was in the house, he asked them, "What were you arguing about on the road?" 34But they kept quiet because on the way they had argued about who was the greatest. 35Sitting down, Jesus called the Twelve and said, "Anyone who wants to be first must be the very last, and the servant of all.”   GREGG The first will be last is one of Jesus' recurring themes, and the whole “I'm-pretty-sure-I-heard-you-but-since-you-won't-confirm-I'm-just-going-to-respond-indirectly approach reminds me of dealing with the drama of children, though I suppose a lot of things remind me of interacting with children these days given my current life situation, and that approach is not necessarily one that exclusively applies to children. Either way, Jesus does bring children into the conversation as His next move.   MARK 9:36-37 36He took a little child whom he placed among them. Taking the child in his arms, he said to them, 37"Whoever welcomes one of these little children in my name welcomes me; and whoever welcomes me does not welcome me but the one who sent me.”   GREGG That passage is one of the more often-remembered portions of the Gospels, in part because it's in all three synoptics [air horn], but also in part because it's a handy pastoral lesson to push back on folks who might complain about the presence of children in worship services. As they say, if no one in your church is cryin', it's dyin'.   Next up we have some verses you might wish had been left off if you've ever gotten tired of hearing “in Jesus' name” a lot:   MARK 9:38-41 38"Teacher," said John, "we saw someone driving out demons in your name and we told him to stop, because he was not one of us.” 39"Do not stop him," Jesus said. "For no one who does a miracle in my name can in the next moment say anything bad about me, 40for whoever is not against us is for us. 41Truly I tell you, anyone who gives you a cup of water in my name because you belong to the Messiah will certainly not lose their reward.   GREGG Personally I'm thankful for that passage, because I'm a big supporter of ecumenism and cooperation, and “whoever is not against us is for us” is an immensely helpful sentiment in that context.   For the next section, where Jesus gets pretty intense, there are several verses that simply aren't present in my go-to NIV version, presumably for bible nerd manuscript reasons. Now, the point of the Sayings of the Savior series is to make sure we cover *everything* Jesus said in the canonical scriptures, and those verses are speaking lines for Jesus, so that won't do. Thankfully the King James version has us covered, so I'm going to switch to that for those verses.   So you can tell the difference easily, I'll be switching to a guest narrator as well. Lebron James hasn't responded to my calls, so the King James Version of the King James Version will have to wait, but my brother has come in clutch for podcast purposes. PJHERE MARK 9:42-48 42"If anyone causes one of these little ones--those who believe in me--to stumble, it would be better for them if a large millstone were hung around their neck and they were thrown into the sea. 43If your hand causes you to stumble, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out. [NIV leaves off verse 44 “44Where their worm dieth not, and the fire is not quenched.”-KJV] 45And if your foot causes you to stumble, cut it off. It is better for you to enter life crippled than to have two feet and be thrown into hell. [NIV leaves off verse 46 “46Where their worm dieth not, and the fire is not quenched.”-KJV] 47And if your eye causes you to stumble, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell, NIV leaves off verse 48 “48Where their worm dieth not, and the fire is not quenched.”-KJV]   GREGG So yeah, by “verses” I kind of meant “one verse used as a refrain”, but it's officially verses 44, 46, and 48, so I am technically correct, which I'm told is the best kind of correct.   Thanks to the reference to “leading little ones astray”, the great millstone imagery has had some use in response to the sexual abuse crisis, though the most commonly cited of these evocative instructions is plucking out the eye, thanks in no small part to the frequency of admonitions against pornography in the online era. Cutting off the hand is also referenced, while I think most folks if they're being honest won't even necessarily recall cutting off the foot is among the scenarios mentioned.   Anyways, Jesus finishes this section with a few salty verses that initially bear a strong resemblance to Matthew 5:13- the salt of the earth bit from the Sermon on the Mount. I'm thinking I might have actually pointed these verses out when I was going over that due to the similarity, but just in case, here they are:   MARK 9:49-50 49Everyone will be salted with fire 50"Salt is good, but if it loses its saltiness, how can you make it salty again? Have salt among yourselves, and be at peace with each other.”   GREGG “Have salt among yourselves” is an unusual turn of phrase, the typical interpretation of this Mark-only phrase is that Christians are supposed to bring out the best in one another, the way salt brings out the best in food.   We're now entering Mark 10, which- surprise surprise, has close parallels to Matthew 19 and 20. I'm not going to give the Matthew sections as a side by side, partly because we've already covered them independently, partly because this episode is already going to be one of my longest despite Mark being the shortest Gospel. But it's worth giving it a thorough treatment since scholars tend to think it's the oldest and also because if I'm going to go all-out it might as well be with the shortest of the bunch. You know, for efficiency.   Anyways…   MARK 10:1-12 1Jesus then left that place and went into the region of Judea and across the Jordan. Again crowds of people came to him, and as was his custom, he taught them. 2Some Pharisees came and tested him by asking, "Is it lawful for a man to divorce his wife?” 3"What did Moses command you?" he replied. 4They said, "Moses permitted a man to write a certificate of divorce and send her away.” 5"It was because your hearts were hard that Moses wrote you this law," Jesus replied. 6"But at the beginning of creation God 'made them male and female.' 7For this reason a man will leave his father and mother and be united to his wife, 8and the two will become one flesh.' So they are no longer two, but one flesh. 9Therefore what God has joined together, let no one separate.” 10When they were in the house again, the disciples asked Jesus about this. 11He answered, "Anyone who divorces his wife and marries another woman commits adultery against her. 12And if she divorces her husband and marries another man, she commits adultery.”   GREGG This version of Jesus' teaching on marriage and divorce notably does not include the exception for adultery we saw in Matthew's account. Additionally where Matthew focused on Eunuchs for the kingdom–and other kinds of Eunuchs–Mark concluded with that extra condemnation of divorce, with remarriage as adultery.   In the next passage, the conversation changes direction:   MARK 10:13-16 13People were bringing little children to Jesus for him to place his hands on them, but the disciples rebuked them. 14When Jesus saw this, he was indignant. He said to them, "Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these. 15Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it.” 16And he took the children in his arms, placed his hands on them and blessed them.   GREGG We'll meet the Church Father who was allegedly one of the children in this scene as we go about our big timeline, once we get through this worldbuilding and go into that. But for now, it's time for one of the most inconvenient passages in the Gospels, at least if you're rich.    MARK 10:17-31 17As Jesus started on his way, a man ran up to him and fell on his knees before him. "Good teacher," he asked, "what must I do to inherit eternal life?” 18"Why do you call me good?" Jesus answered. "No one is good--except God alone. 19You know the commandments: 'You shall not murder, you shall not commit adultery, you shall not steal, you shall not give false testimony, you shall not defraud, honor your father and mother.'” 20"Teacher," he declared, "all these I have kept since I was a boy.” 21Jesus looked at him and loved him. "One thing you lack," he said. "Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.” 22At this the man's face fell. He went away sad, because he had great wealth. 23Jesus looked around and said to his disciples, "How hard it is for the rich to enter the kingdom of God!” 24The disciples were amazed at his words. But Jesus said again, "Children, how hard it is to enter the kingdom of God! 25It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.” 26The disciples were even more amazed, and said to each other, "Who then can be saved?” 27Jesus looked at them and said, "With man this is impossible, but not with God; all things are possible with God.” 28Then Peter spoke up, "We have left everything to follow you!” 29"Truly I tell you," Jesus replied, "no one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel 30will fail to receive a hundred times as much in this present age: homes, brothers, sisters, mothers, children and fields--along with persecutions--and in the age to come eternal life. 31But many who are first will be last, and the last first.”   GREGG There is a surprisingly thorough and ranging discussion of the whole “eye of the needle” bit in the digital edition of the British newspaper The Guardian, in the Nooks and Crannies section of their Notes and Queries page. Which I think makes it the most random thing I've cited here, but hey, it's got it all so let's get a sampling going:   First, the original query: The Guardian.com “I recently read that one of the gates into Jerusalem was named "The Eye of the Needle," and was quite tricky to negotiate, since it was quite small. Does this mean that when Jesus said "It is easier for a camel to pass through the eye of a needle than for a rich man to enter the Kingdom of Heaven," He meant that, far from being impossible, it was merely tricky?” Dara O'Reilly, London, UK   GREGG The first reply is a fairly representative take on the gate theory:   GUARDIAN The interpretation that seems to make sense is this. The "Eye of the Needle" was indeed a narrow gateway into Jerusalem. Since camels were heavily loaded with goods and riders, they would need to be un-loaded in order to pass through. Therefore, the analogy is that a rich man would have to similarly unload his material possessions in order to enter heaven. Rick, Brighton Uk   GREGG But then the plot thickens, as William Elsom of the UK is having none of it:   GUARDIAN No. The failure is in the translation. The original word that should have been translated was "camella" which means rope. (presumably Greek, but I am open to this being corrected.) "It is easier for a rope to pass through the eye of a needle than for a rich man to enter the Kingdom of Heaven" makes more sense as a comparison. William Elsom, UK   GREGG There's something of a scholarly telephone game going on in the background, as basically every “mistranslation” take offers a variation on the root word and apparent correct meaning. Which is fairly normal for translations especially when there are different alphabets involved, but still, I chuckled.   GUARDIAN I am currently studying the Aramaic language and indeed the word "gamla" (transliterated) does mean both "camel" and "thick rope." Assuming the original manuscript with that teaching of Jesus was recorded in Aramaic and later translated to Greek, the translator may have been familiar with only the "camel" definition of the word. I have not been able to find any reliable information on a city gate called "The Eye of the Needle." -Xakk, FL USA   GREGG As much as I hate agreeing with someone who spells Zach Xakk–though presumably that's a choice his parents made– anyways as much as I hate to admit it, this overall take seems the most likely to this non-Aramaic specialist. The general meaning is still the same, it's not something you're going to get done.   It's also worth noting that at least as of the return from the Exile, if the Book of Nehemiah is to be believed, there was no “Eye of the Needle” gate in Jerusalem. And I can state that with confidence because as longtime listeners will recall, I had a whole special episode devoted to the topic from July 2020 entitled “Literally A Detailed Description of the Gates of Jerusalem and Who Fixed Them in the Time of Nehemiah”, which, despite being exactly what it says it is, has been a pretty popular episode. In any event, it *could* be that an Eye of the Needle gate was established at a later point, though really the whole gate thing feels like wishful thinking on the part of the rich or the would-be rich to me.   Of course, as you might expect, there are also literalists who agree it's wishful thinking and would rather cut to the chase. Plus people like my man David:   GUARDIAN The translation is irrelevant. We all know in our hearts we cannot love money above God.   David Porter, Orangevale, US   GREGG Let's conclude with my favorite take:   GUARDIAN “Blessed are the cheesemakers?” Mike Conn, San Francisco,    GREGG After the second Gate-Gate scandal we've come across in this show (shoutout Samson if you've forgotten), we arrive at Jesus' third prediction of His own death in Mark   MARK 10:32-34 32They were on their way up to Jerusalem, with Jesus leading the way, and the disciples were astonished, while those who followed were afraid. Again he took the Twelve aside and told them what was going to happen to him. 33"We are going up to Jerusalem," he said, "and the Son of Man will be delivered over to the chief priests and the teachers of the law. They will condemn him to death and will hand him over to the Gentiles, 34who will mock him and spit on him, flog him and kill him. Three days later he will rise.”   GREGG Mark gives no record of the Apostles' reaction to this third prediction, unless the next verse is the actual reaction, which is a hilarious thought because it would be shockingly tone deaf. But yeah, it's the very next verse without any transition except the word “then”, so you can certainly read it that way:   MARK 10:35-45 35Then James and John, the sons of Zebedee, came to him. "Teacher," they said, "we want you to do for us whatever we ask.” 36"What do you want me to do for you?" he asked. 37They replied, "Let one of us sit at your right and the other at your left in your glory.” 38"You don't know what you are asking," Jesus said. "Can you drink the cup I drink or be baptized with the baptism I am baptized with?” 39"We can," they answered. Jesus said to them, "You will drink the cup I drink and be baptized with the baptism I am baptized with, 40but to sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared.” 41When the ten heard about this, they became indignant with James and John. 42Jesus called them together and said, "You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. 43Not so with you. Instead, whoever wants to become great among you must be your servant, 44and whoever wants to be first must be slave of all. 45For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.   GREGG It turns out James and John, the Sons of Zebedee, have massive… cojones. But in the end their reward is understood to be martyrdom–perhaps not what they had in mind, they certainly seem to have had more of an earthly kingdom in mind.   In any event, here we have more of the “first will be last” motif popping up, and Scriptural background for why the Pope is considered, at least in theory, the “Servant of the Servants of God”.   Mark 10 finishes up with the healing of the blind Bartimaeus, so it's on to Mark 11, with Jesus' triumphal entry into Jerusalem:   MARK 11:1-11 1As they approached Jerusalem and came to Bethphage and Bethany at the Mount of Olives, Jesus sent two of his disciples, 2saying to them, “Go to the village ahead of you, and just as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. 3If anyone asks you, 'Why are you doing this?' say, 'The Lord needs it and will send it back here shortly.'” 4They went and found a colt outside in the street, tied at a doorway. As they untied it, 5some people standing there asked, "What are you doing, untying that colt?” 6They answered as Jesus had told them to, and the people let them go. 7When they brought the colt to Jesus and threw their cloaks over it, he sat on it. 8Many people spread their cloaks on the road, while others spread branches they had cut in the fields. 9Those who went ahead and those who followed shouted, "Hosanna!" "Blessed is he who comes in the name of the Lord!” 10"Blessed is the coming kingdom of our father David!" "Hosanna in the highest heaven!” 11Jesus entered Jerusalem and went into the temple courts. He looked around at everything, but since it was already late, he went out to Bethany with the Twelve.   GREGG We'll talk more about Palm Sunday in the future, for now just know that this scene is the basis for that. It's also a sign that Jesus is approaching the end of His earthly ministry, though we've still got another couple chapters for today after we finish this one.   We'll skip verses 12-14 as that's the cursing of the fig tree we covered under miracles--and that's right, it's a non-healing miracle. At least His target is a tree and not a human as happens in some of the apocrypha.   Which brings us to Mark's version of the scene with the moneychangers in the Temple:   MARK 11:15-18 15On reaching Jerusalem, Jesus entered the temple courts and began driving out those who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves, 16and would not allow anyone to carry merchandise through the temple courts. 17And as he taught them, he said, "Is it not written: 'My house will be called a house of prayer for all nations'? But you have made it 'a den of robbers.'” 18The chief priests and the teachers of the law heard this and began looking for a way to kill him, for they feared him, because the whole crowd was amazed at his teaching. 19When evening came, Jesus and his disciples went out of the city.   GREGG Mark's somewhat abbreviated account leaves off Him making a whip, which is a loss, but hey, the core is there. As a reminder, and yes, I'll say this every time, just remember when someone asks “what would Jesus do” that flipping tables is absolutely a valid option.   Then, we're back to the fig tree, seeing the result of the curse on the way out, and this is extra special because this is actually an extended Mark only reflection. Including another King James specific verse that the NIV leaves off. Let's hear it!   MARK 11:20-26 20In the morning, as they went along, they saw the fig tree withered from the roots. 21Peter remembered and said to Jesus, "Rabbi, look! The fig tree you cursed has withered!” 22"Have faith in God," Jesus answered. 23"Truly I tell you, if anyone says to this mountain, 'Go, throw yourself into the sea,' and does not doubt in their heart but believes that what they say will happen, it will be done for them. 24Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours. 25And when you stand praying, if you hold anything against anyone, forgive them, so that your Father in heaven may forgive you your sins." [NIV omits but KJV has] 26But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.]   GREGG Of course, when I said “Mark exclusive”, that may have been a bit of an oversell, because while the now-proverbial “faith to move mountains” doesn't appear in Matthew's fig tree discourse, it does line up closely to another section, Matthew 17:20, several chapters before Matthew's fig tree. As for the rest, the sentiment is overall familiar, but worth repeating so I'll say it again:   MARK 11:25-26 if you hold anything against anyone, forgive them, so that your Father in heaven may forgive you your sins." [NIV omits but KJV has] 26But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.]   GREGG Next up we've got an attempted trap that Jesus turns around, Bugs Bunny style.   MARK 11:27-33 27They arrived again in Jerusalem, and while Jesus was walking in the temple courts, the chief priests, the teachers of the law and the elders came to him. 28"By what authority are you doing these things?" they asked. "And who gave you authority to do this?” 29Jesus replied, "I will ask you one question. Answer me, and I will tell you by what authority I am doing these things. 30John's baptism--was it from heaven, or of human origin? Tell me!” 31They discussed it among themselves and said, "If we say, 'From heaven,' he will ask, 'Then why didn't you believe him?' 32But if we say, 'Of human origin' . . . " (They feared the people, for everyone held that John really was a prophet.) 33So they answered Jesus, "We don't know." Jesus said, "Neither will I tell you by what authority I am doing these things."   GREGG Mark 12 opens with the Parable of the Tenant Farmers, which I personally prefer to call the Parable of the Bad Tenants since I think just calling them farmers ignores the amount of murdering they do in the parable. But anyways, we're not covering it here, ‘cause parable. So on to Verse 13:   MARK 12:13-17 13Later they sent some of the Pharisees and Herodians to Jesus to catch him in his words. 14They came to him and said, "Teacher, we know that you are a man of integrity. You aren't swayed by others, because you pay no attention to who they are; but you teach the way of God in accordance with the truth. Is it right to pay the imperial tax to Caesar or not? 15Should we pay or shouldn't we?" But Jesus knew their hypocrisy. "Why are you trying to trap me?" he asked. "Bring me a denarius and let me look at it.” 16They brought the coin, and he asked them, "Whose image is this? And whose inscription?" "Caesar's," they replied. 17Then Jesus said to them, "Give back to Caesar what is Caesar's and to God what is God's." And they were amazed at him.   GREGG This tax exchange, which we saw in Matthew and we'll see again in Luke (SYNOPTIC ROUNDUP AIRHORN?) is intended to be a sort of sting operation, with the expected result being Jesus objecting to the tax and therefore being guilty of rebellion against the Roman government. But I don't think Jesus even needed to tap into His omniscience here, they were acting pretty suspicious with the leading flattery and line of questioning. Plus, what does God ultimately need money for?   In the end, of course, everything we have ultimately comes from God, so while I mentioned it with Matthew it's worth mentioning again now- when we give Caesar what is Caesar's and God what is God's, God gets everything.   Next up we've got Jesus fielding yet another insincere question from religious authorities, this time from the Sadducees:   MARK 12:18-27 18Then the Sadducees, who say there is no resurrection, came to him with a question. 19"Teacher," they said, "Moses wrote for us that if a man's brother dies and leaves a wife but no children, the man must marry the widow and raise up offspring for his brother. 20Now there were seven brothers. The first one married and died without leaving any children. 21The second one married the widow, but he also died, leaving no child. It was the same with the third. 22In fact, none of the seven left any children. Last of all, the woman died too. 23At the resurrection whose wife will she be, since the seven were married to her?” 24Jesus replied, "Are you not in error because you do not know the Scriptures or the power of God? 25When the dead rise, they will neither marry nor be given in marriage; they will be like the angels in heaven. 26Now about the dead rising--have you not read in the Book of Moses, in the account of the burning bush, how God said to him, 'I am the God of Abraham, the God of Isaac, and the God of Jacob'? 27He is not the God of the dead, but of the living. You are badly mistaken!”   GREGG That last bit– “You are badly mistaken!” is a Marcan flourish that helps emphasize Mark's generally less Pharisee-slash-Sadducee–friendly stance, underlining the intensity of Jesus' disagreement with them.   The next section is the part about The Greatest Commandment which we used to open the Sayings of the Savior, so check out 0.21a for that. Then we have a theological question apparently designed to further undermine the Credibility of the Teachers of the Law. This time around, it's Jesus who picks the fight,   MARK 12:35-40 35While Jesus was teaching in the temple courts, he asked, "Why do the teachers of the law say that the Messiah is the son of David? 36David himself, speaking by the Holy Spirit, declared: "'The Lord said to my Lord: "Sit at my right hand until I put your enemies under your feet."' 37David himself calls him 'Lord.' How then can he be his son?" The large crowd listened to him with delight. 38As he taught, Jesus said, "Watch out for the teachers of the law. They like to walk around in flowing robes and be greeted with respect in the marketplaces, 39and have the most important seats in the synagogues and the places of honor at banquets. 40They devour widows' houses and for a show make lengthy prayers. These men will be punished most severely.”   GREGG “The large crowd listened to him with delight”, we're told, as Jesus excoriated the religious establishment of His day. Sounds like a political rally almost. No wonder He was condemned as a revolutionary.   The last scene in Mark 12 is one we haven't seen before- it's one of the few passages in Mark not paralleled in Matthew- and it's one of my favorites:   MARK12:41-44 41Jesus sat down opposite the place where the offerings were put and watched the crowd putting their money into the temple treasury. Many rich people threw in large amounts. 42But a poor widow came and put in two very small copper coins, worth only a few cents. 43Calling his disciples to him, Jesus said, "Truly I tell you, this poor widow has put more into the treasury than all the others. 44They all gave out of their wealth; but she, out of her poverty, put in everything--all she had to live on.”   GREGG This scene is generally called the Widow's Mite, not because “mite” was the term for small copper coins in ancient Judea–though they would retroactively be called mites–and not because the mite was the term for small copper coins in 17th century England where the King James Bible was produced, though they would pick up that name, but rather because the King James translation used a Dutch term for some small denomination coins that had originally been picked up for Biblical use by William Tyndale.   For once, I'll spare you a deeper rabbit hole, and move on from the names of coins to the lesson of the coins.   I mentioned before this passage is one of my favorites. While I appreciate the challenge behind Jesus' admonition to be perfect that we saw in Matthew, here we see that if all you have isn't much, God still sees the effort and meaningful sacrifice. There's something comforting in that for extremely inadequate folks like myself.   On the other hand, there's the lesson that giving out of your abundance may be mathematically and physically helpful but it's not spiritually significant. It's the right thing to do, of course, but an even better thing than giving your excess is to give beyond just your excess.   “But I need the rest”, you might argue. And it's certainly true, you may well have just reasons for keeping some aside. It would be irresponsible of me to sell all my worldly possessions and go live in a cave, as even if my wife signed onto it we've got kids too young to voluntarily renounce the world, it's our responsibility to care for them.   So, where's the line? When do we go from taking care of our responsibilities at home to hoarding?   Well, if you have any money, you should be giving. It doesn't have to be all you have, especially if you've got responsibilities to those in your household, but it should absolutely be more than nothing, and everything is best.   Ultimately Christians are not to see money as theirs to use how they see fit, as something they've earned. That simply isn't a Christian mentality. Money is a means by which you can help others–those you have primary responsibility for first, like your children, and those in need should be prioritized urgently as well. The Church speaks of the “preferential option for the poor”.   I'm not saying you need to become a shell of a human, doing nothing for yourself and allowing your own mental and physical health to collapse- though certainly some saints lives point in that direction. But putting yourself first is something that needs to be balanced against your ability to be a blessing to those around you.   This isn't the last time I'll bring up this sort of thing by any means, and it looks like I avoided one tangent only to go into another, so let's get back to Mark, now in Chapter 13, which opens with a prophesy of the destruction of the Temple, then flows into a description of the End Times– keep in mind from the Christian perspective time has not only a beginning but an end–that parallels Matthew.   It's understandable to want to read this as being written after the actual historical destruction of the Temple in 70AD, but as I argued in my chat with Garry Stevens last June, it's not like it was hard to see such a calamity coming during Jesus' life, Rome was already in control of a rebellious Judea with the Temple as a potential center of nationalist resistance. And that's of course if you discount the possibility of actual prophecy, which, remember, we're making our Pope-colored glasses, so Jesus actually prophesying Is the most straightforward explanation. Either way, a post 70AD dating for Mark is really pushing the outward edge of scholarly dating for the work, keeping in mind scholars tend to argue it's the oldest of the Gospels.   Without further ado, here's a long quote, going from Mark 13:1 to 27.   MARK 13 1As Jesus was leaving the temple, one of his disciples said to him, "Look, Teacher! What massive stones! What magnificent buildings!” 2"Do you see a

May 26, 2024Paul returns to a second, volatile hearing before the Sanhedrin at the request of the Roman tribune, which leads to a sharp confrontation with the high priest before it descends into a violent dispute about the resurrection of the dead, spirits, and angels between the Pharisee and Sadducee factions. This leads the tribune to have soldiers remove Paul to for his safety. That night, Paul receives a vision where the Lord stands by him and tells him to take courage because Paul is going to testify about Him even in Rome. This challenging passage has tremendous application for us today, helping us understand what Christ-fueled courage looks like, even in the midst of serious adversity.Acts  22:30-23:11

Terwijl Paulus gevangen zat in Jeruzalem, smeedden zijn vijanden plannen voor zijn ondergang. 0:00 - Begroeting 3:07 - Paulus wordt voorgeleid aan de Joodse Raad en de overpriesters 4:55 - De hogepriester beveelt om Paulus te slaan 8:15 - Paulus trekt zijn woorden terug 11:45 - Het contrast tussen de Sadduceeën en de Farizeeën 15:39 - Een engel bemoedigt Paulus 19:15 - Het complot om Paulus te doden 23:10 - Paulus wordt beschermd door de Romeinen

The restoration of Israel. Jesus answers the Pharisees, Sadducee's, and scribes. --- Send in a voice message: https://podcasters.spotify.com/pod/show/matt-russell6/message Support this podcast: https://podcasters.spotify.com/pod/show/matt-russell6/support

Friday, 12 April 2024   “King Agrippa, do you believe the prophets? I know that you do believe.” Acts 26:27   In the previous verse, Paul noted to Festus that none of the things he was saying would have escaped the attention of Agrippa, since what he spoke of was not done in a corner. Now, he directs his attention and words directly to the king, saying, “King Agrippa, do you believe the prophets?”   Paul's question is intended for a rebuttal to Festus' accusation concerning his being insane. It is actually a rhetorical insinuation towards Agrippa. By asking this of him, it is intended to then highlight what any Jew would naturally believe.   But even more, Agrippa could not answer negatively. His position demanded that he avow the Scriptures as inspired and true, even if his interpretation of them may differ from Paul's, just as a Sadducee's might differ from that of a Pharisee.   And so, to avoid having Agrippa become forced into a theological debate which could only become a rabbit trail to the matter at hand, Paul immediately answers his own question in the affirmative, speaking for the king, saying, “I know that you do believe.”   The pressure that was imposed upon Agrippa is removed. The Scriptures existed and were the basis for the culture and religious life of the people. In the case of Paul's question, it didn't matter if Agrippa believed their source was from God (such as the variation that existed between the Sadducees and Pharisees) or not and he didn't give him a chance to elucidate an answer.   Instead, Paul's wording was chosen to silence the accusation of Festus for the sake of his defense. It was a brilliant way for Paul to get Agrippa to respond to the immediate words and to consider the greater subject, that of Jesus.   However the words of Scripture came to be, the important point is that they existed and that the words they consist of perfectly align with the Christian teaching about Jesus being Israel's Messiah. That Paul's intent in the choice of his words worked properly will be seen in Agrippa's response.   Life application: There are all kinds of things, almost an infinite number, that are debated in Scripture. A few major points are whether Scripture is inspired by God, creation vs. evolution, the deity of Jesus, the literal historical nature of what is recorded in Scripture, etc.   From there, people will argue if certain books belong in Scripture or not, whether this text or that is the correct one or not, and so forth. Even within the same text, how a particular verse is to be translated is debated.   On and on it goes. But the main subjects are actually quite clear. For example, whether the Scriptures are inspired by God or not is debated. Coming to a resolution in one's mind can be a long and difficult process. Some people take what they are taught at face value and accept the inspiration of Scripture. Specifically, they take whichever books are included in their copy of Scripture as inspired.   For example, Mormons consider the Book of Mormon as inspired. In fact, Mormons may not know the Bible at all, but they will cling to the writings of Joseph Smith in the Book of Mormon, reading and memorizing them.   Catholics are taught that the books of the Apocrypha are inspired. Hence, their canon is larger than the sixty-six books of the Protestant canon. Some sects include the book of Enoch in their canon. How can someone arbitrarily dismiss the Book of Mormon or the Apocrypha if they don't even know what is stated in the Bible?   Likewise, how can a Mormon accept the Book of Mormon unless he knows what is stated in the Bible? People are generally willing to go so far with their thinking, but eventually, they just trust what they have been taught, assuming that it is correct.   This is true with doctrinal points such as the deity of Christ, the meaning of predestination, the timing of the rapture, etc. Although it is fine to start with a particular viewpoint (we all have to start somewhere), it is not acceptable to stick with it without checking. There is a point where each person must say, “I am accountable for what I believe, and I will check out what I have been told.”   To not do this is the business of a fool. The Book of Mormon and the teaching of Scripture are, ultimately, incompatible. Likewise, either Christ is God or He is not. If He is, then one must reject the teaching of the Jehovah's Witnesses. If He is not, maybe they are the true church! And so forth. These are really important points that people are often faced with. Is watching TV shows more important than eternity with or without God?   Think! Study! Consider! Pray! Your eternal state really depends on how you live and conduct your life in the presence of Your Creator... well, that assumes there is a Creator. What if we just exploded into existence? Think! Study! Consider! Pray!   O God, if You are there, and if You really hold man accountable for the life he lives, I pray to You to lead me to the truth. The Holy Bible claims to be Your word. It tells of Jesus. If He truly is the Way, the Truth, and the Life, I pray that You will lead me to a right and proper understanding of Him. I will start with the gospel. Open my heart, O God. Amen.

Behold, the Man! St. John 19 by William Klock The more things change, the more they stay the same.  At the end of John 18 there's that familiar scene of Jesus before Pilate.  On the one hand Pilate has no interest in crucifying Jesus, but he's also finding the whole situation a pain in the neck.  Pilate's only real interest was in keeping the peace in Judea and these Jews weren't making it easy for him.  And so he had Jesus brought to him and he asked, “Are you the King of the Jews?”  And Jesus responded, “Are you asking because you're interested or because that's what you've heard people say about me?”  And Pilate responds, “Am I Jew?  Why should I care if you're King of the Jews or not?  It's your skin on the line.  Your own people—your own priests!—arrested you and handed you over to me.  I'm giving you a chance to explain yourself.  So what do you have to say?” Jesus goes on to explain in those well-known (and often misunderstood words), “My kingdom is not from this world.  If it were, my disciples would have taken up arms to save me from the soldiers of the high priest.”  And Pilate, confused and getting annoyed asks, “So are you a king or not?”  And Jesus responded, “You're the one calling me a king.  I was born for this.  I have come into the world to bear witness to the truth.  Everyone who belongs to the truth listens to my voice.”  And we can hear the annoyance and the exasperation in Pilate's famous answer, “What is truth?”  And with that he went back out to address the Judeans.  He didn't understand what Jesus was saying, but that didn't mean Jesus was guilty.  Pilate went out and told them as much.  It was usual for the governor to free a Jewish prisoner at Passover, so Pilate offered them a choice: Jesus or Barabbas.  Barabbas was a monster.  Surely they'd choose Jesus, because they certainly didn't want Barabbas out of prison.  But, no, to Pilates' great surprise, they shouted out for the release of Barabbas and the crucifixion of Jesus.  Pilate gave up.  He symbolically washed his hands and declared to the people, this is on you, not me.  And they took Jesus off to die. Just like Pilate, people have been stumbling over these words of Jesus for two thousand years.  People hear him say that his kingdom is not from or not of this world and they then say to us, “Well, then leave me alone.  Go worship in your church and leave the rest of us be.  Enjoy your pie in the sky when you die.”  Even Christians have misunderstood this to mean that we should disengage from the world.  But that's not it at all.  Jesus' kingdom may not be from this world, but it is most certainly for this world.  It's the only hope this world has.  It's what Jesus means when he tells us to pray “on earth as it is in heaven”—to look forward to, to hope for, and to pray for that day when God has set his creation to rights, when earth and heaven and God and man are back together as they—as we—should be.  As he created it all and us in the beginning.  This is what Jesus bore witness to and it's what we, forgiven and washed and filled with his Spirit are called not only to pray for but to witness to the world and the people around us.  It's that kingdom that comes not by the sword—which is the only kind of kingdom Pilate could think of.  Instead, it's the kingdom that comes by the love we saw last night as Jesus shared bread and wine with his disciples and then washed their feet.  It's the kingdom that we see coming today, on Good Friday, as Jesus goes to the cross. On Good Friday, at the cross, all the great stories of the love of God come together in one place.  As John tells us the story of Good Friday, he brings all these other stories together.  There's Psalm 22 and Psalm 69 and there's Isaiah and Zechariah, and there's the Passover lamb whose bones were not broken and it all points us to the big story of the God of Israel and his people and his love for them—a love that was meant to be, through them, for everyone and for all of creation.  They were his agents for challenging the power of evil in the world, for being light in the darkness.  And, of course, as we read the Old Testament, we see that their story—not very surprisingly—their story got stuck in the very problem for which it was supposed to be an answer—the great problem of rebellion and sin.  And yet, Israel's failure was God's opportunity to announce his love once again.  He would be faithful to his people.  He would send his Messiah and his Messiah would fulfil his purposes for the world. Think of that bigger story.  Going back to the beginning we're told about the men of Babel and their tower.  They'd lost all knowledge of their creator.  They grasped at divinity themselves, reaching towards heaven.  God confused their languages.  There's that “What is truth?” question all the way back there!  And there, in the midst of deep darkness, just as the human race seems well and truly and utterly lost, God shows up to make himself known to Abraham and to announce that through Abraham and his family, he will make himself known to the world.  A glimmer of light in the darkness.  And then that family winds up enslaved in Egypt, so the Lord sends Moses  to confront Pharaoh and to lead his people out of bondage—and Passover happens.  There are centuries of ups and downs for Israel, but each time things go bad, the Lord sends a deliverer.  And then finally he gives Israel a king—Saul—and the Philistines kill him.  So the Lord raises up the lowly shepherd, David, who establishes a great kingdom and the Lord promises him a future heir who will be God's own son and who will rule forever and ever.  And then more centuries of ups and downs, of faithfulness and failure—mostly failure—until Babylon brings Israel down in shame and takes her off into exile.  And when Israel is at her lowest, shamed and disgraced, that's when the Lord points to her through the Prophet and declares: Behold, my servant.  And then, as we've seen in Daniel, the great empires rose from the sea and over them all the Lord exalts the son of man as their judge. And, Brothers and Sisters, this story echoes all through our Good Friday Gospel today.  We see Rome, another of those imperial monsters rising from the sea.  And Rome does what Rome did best, brutally killing a rebel king.  John shows us Pilate as he brings Jesus out to the people the day before Passover and announced, “Behold your king!”  But those Sadducees priests didn't want a Messiah any more than they wanted a resurrection.  In fact, they didn't want a Messiah so much that they shouted out the unthinkable, “We have no king but Caesar!”  John shows us Babel and Egypt and Philistia and Babylon at their worst and then he shows us the seed of Abraham, the one greater than Moses, the son of David, the servant of the Lord and declares, “Behold the man!  Behold your king!” And yet, for all it seems that Rome and the Sadducees are out of control, they never really are.  As we've seen in Daniel, the beasts rise from the sea and they rage, but the God of Israel never ceases to be sovereign.  Even in their evil, the beasts of empire serve his purpose.  So, ironically, it's Pilate the Roman governor, the man cynical of the very idea of truth, who in God's providence, declares the truth to the people as he announces to them, “Here is your king!”  Even as the priests protest his placard on the cross, Pilate again stand firm on the truth, insisting, “What I have written, I have written.”  John powerfully reminds us that even this cynical, self-serving servant of Caesar will serve the Lord's purposes.  Jesus had said to him, “You have no authority over me unless it is given to you from above.”  So Rome does what Rome does best.  It mocks and it kills and yet, in doing that, it providentially serves God's purposes and proves the point that the God of Abraham and Moses and David does not fight the battle against evil with the weapons of the world, but with love.  Everyone that day thought that Caesar had won.  The devils were dancing with joy that Friday.  And yet Caesar and the priests and the devils all played right into God's hand.  As evil rose to its full height, as it was concentrated all in one place, God won the victory against it on Good Friday. At the cross, God's project to set his creation to rights is finally accomplished.  This why John opens his Gospel with those powerful echoes of Genesis.  In Genesis we read that in the beginning God created the heavens and the earth.  John echoes those words as he tells us that in the beginning was the word and the word became flesh and dwelt amongst us—bringing heaven and earth back together.  All through John there are these creation themes.  There's light and darkness.  There's the seed that will bear fruit and multiply.  And now on Friday, the sixth day of the week, the day when God crowned his work of creation with the creation of man to rule his new world, John shows us Pilate bringing out Jesus, robed in purple and wearing a crown of thorns, and he declares to the people, “Behold the man!”  Jesus is the true image of God and the world is so mired in rebellion and sin that God's own people, confronted with the image of God in Jesus can only shout out, “Crucify him!”  The people who prayed for the return of the Lord to his temple, turned their eyes away when he did return and demanded his death.  They were so mired I darkness that they couldn't bear the light. And yet the love of God marched sovereignly on—to the cross.  At the end of the sixth day in Genesis, God finished his work and now on this sixth day in John's Gospel we hear Jesus announce that “It is finished” as he takes his last breath.  It was finished.  His work was accomplished.  Humanity was forgiven and creation was healed.  Evil had risen to its full height, giving the love of God the opportunity to rise even higher on the cross.  Of course, no one understood that on Friday.  It would take the resurrection, in which Jesus was vindicated by his Father, in which is victory was brought out into the light for everyone to see, it would take that before they would know and understand and believe.  But on the cross, as Jesus breathed his last and slumped, hanging on those nails, it was finished.  Once and for all.  A full, perfect, and sufficient sacrifice for the sins of Israel, for the sins of all of the nations—for the sins of the whole world.  A sacrifice that would finally heal the breach and bring an answer to our prayer: on earth as it is in heaven. And now, Brothers and Sisters, you and I stand gathered at the foot of the cross, confronted by the very image of God and by his amazing love.  Here is the man who represents what we were created to be in the beginning and what, if we will only commit ourselves to him, God will make us to be.  Here is our King, who has inaugurated his kingdom—this new creation, this world set to rights, a world founded on love—and not the world's idea of love, but the love defined by the story of God and his people and by Jesus' sacrifice for us on the cross.  Here we're confronted by the King and his kingdom and by a vision of the world set to rights.  What will we do?  We are so often stuck in the kingdom of Caesar.  We put our trust in Caesar's sword and in Caesar's coins—even in Caesar's gods.  Like those Sadducee priests who were so dead set on holding on to what they had, that they declared the unthinkable, that they declared the very thing they knew so well was false: We have no king but Caesar.  And John reminds us today that whatever power Caesar may have, has been given to him by God and to fulfil his purposes, not Caesar's.  Brothers and Sisters, let go of Caesar and take hold of Jesus.  Let go everything else and take hold of the love of God made manifest at the cross. Good Friday reminds us.  We look up to the cross and we see Jesus.  Behold the man.  Behold the king.  He is the image of God and as we look in his face we see the God who loved his people, who loved the world so much, that he gave his own son that we might be forgiven and set to rights and welcomed back into his fellowship—who sent his son not to condemn, but to save.  Here is the good shepherd who lays down his own life for his sheep out of love.  Here is the one who shows the greatest love we can ever know as he lays down his life for his friends.  Jesus, having loved his own who were in the world, loved them to the uttermost.  This love we see at the cross is the very love that shone so brightly out of the darkness at the very moment when we thought the light had been overcome.  This is the love that redeems and renews us, but even more important than that, this is the love that glorifies the God who is love. And so, Brothers and Sisters, this Good Friday, be transformed by this love.  Our brother and our king has given his life and by that love he give us life and hope and a lens through which we should, more and more each day, see every part of our lives and of the world.  This is the love that forgives our sins and heals our hurts.  This is the love that is making creation new and that, one day, will wipe away our tears.  This is the love that we, as Jesus' people, manifest to the world.  This is the truth we witness for the sake of the world and to the glory of God.

Thursday Night - 03.21.24 - Sadducee And Pharisees with Bishop Dr. Norman DaCosta

Who were the Essenes?As a matter of fact, who were the Pharisees and Sadducees, or the Zealots? The life and ministry of Christ saw Him cross paths with several different groups, but have you stopped to consider who they were? Jerell helps shed some light on these groups, what their motives were, and offer us insight into the conflicts that Jesus had with them. 

How was Jesus like a Pharisee and Sadducee?

A new MP3 sermon from New Hope Baptist Church is now available on SermonAudio with the following details: Title: Sadducee Skepticism Subtitle: Ephesians Speaker: Curtis Knapp Broadcaster: New Hope Baptist Church Event: Sunday Service Date: 1/7/2024 Bible: Ephesians 6:12 Length: 49 min.

The David Alliance TDAgiantSlayer@Gmail.com  5 There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the division of Abijah. His wife was of the daughters of Aaron, and her name was Elizabeth. 6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. 7 But they had no child, because Elizabeth was barren, and they were both well advanced in years. 8 So it was, that while he was serving as priest before God in the order of his division, 9 according to the custom of the priesthood, his lot fell to burn incense when he went into the temple of the Lord. 10 And the whole multitude of the people was praying outside at the hour of incense. 11 Then an angel of the Lord appeared to him, standing on the right side of the altar of incense. 12 And when Zacharias saw him, he was troubled, and fear fell upon him. 13 But the angel said to him, “Do not be afraid, Zacharias, for your prayer is heard; and your wife Elizabeth will bear you a son, and you shall call his name John. 14 And you will have joy and gladness, and many will rejoice at his birth. 15 For he will be great in the sight of the Lord, and shall drink neither wine nor strong drink. He will also be filled with the Holy Spirit, even from his mother's womb. 16 And he will turn many of the children of Israel to the Lord their God. 17 He will also go before Him in the spirit and power of Elijah, ‘to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord.” 18 And Zacharias said to the angel, “How shall I know this? For I am an old man, and my wife is well advanced in years.” 19 And the angel answered and said to him, “I am Gabriel, who stands in the presence of God, and was sent to speak to you and bring you these glad tidings. 20 But behold, you will be mute and not able to speak until the day these things take place, because you did not believe my words which will be fulfilled in their own time.” 21 And the people waited for Zacharias, and marveled that he lingered so long in the temple. 22 But when he came out, he could not speak to them; and they perceived that he had seen a vision in the temple, for he beckoned to them and remained speechless.   What is the longest you have ever had to wait for something? Wait in line for a Sony Walkman Waited for a guitar 7 months Waited a year to marry my wife - to the day BTW. Waited 5 years trying to have kids There are things I am still waiting for…         Wheres God…? 400 years of silence…   400 years of silence.. God has not spoken to one prophet, one person one Pharisee or one Sadducee. But when he does talks to a priest… old man…  And it seems as if God waited for the world to fall a part… like as if - lets wait for the world to start on fire before we hand out squirt guns.      What do you need before God brings you the best news ever?  What do you need in order to have your world changed?  Silence….  Maybe its that simple… in silence he is preparing you. Watching you… Are you faithful.    Zacharias gets the once in a lifetime job to burn incense in the temple in the Holy place just outside of the Holy of Holies. They take hot coals from the brazen altar and he then pours incense on the coals just outside of the curtain separating the holy of holies. The incense was for two reasons…   - One to cover up the smell of death… or a lack of life. Let your prayers fill the void *fill the time - Jesus thanked God for 5 loaves and 2 fish… he was praying and giving thanks over the void.    - Secondly to illustrate the prayers going up to heaven like the lingering smoke from the incense. May your prayers be like sweet smelling incense before the Lord.  Zacharias is here… having lived a life of faithfulness in the midst of no children-no life. His prayers have long since stopped for kids… he is old now. But God heard them.     And times are dark… much like today. Its hard to live for God, much like today. And who does God speak to? An elderly couple who have been faithful in spite of not having the desires of their hearts met and being looked down upon by society for not having the desires of their hearts met. (Not having kids many times was seen as a curse from God for sin in your life).   But when he speaks… When he does show up to the faithful…  He not only gives Zacharias a chance to be in the Holy place, but he gives him a word… not just a word, but a son.. not just a son but the greatest prophet up until Christ. He will set the stage!        Incense was made out of trees. You would cut it and the gum would flow out… you would than capture this, dry it and burn it for the sweet smell.        Zach stays faithful. Faithful beyond unanswered and unplanned things in life.  Zach has to wait… those that wait upon the Lord renew their strength.  Paul waited 13 years before he started his ministry. Daniel waited 28 days for answered prayer David waited 15 years before he became King Moses waited 40 years to get to the promise land I am 58 years in the waiting of Christ coming back…   **Zacharias has to wait a week before he can go home and tell his wife… and he is dumb and deaf. HOW DOES ONE TELL HIS WIFE IN HER 70'S THAT HE IS GOING TO GET HER PREGNANT - WITH NO WORDS.        Zach continues on with his priestly duties: (1 Peter 2:9 We are all priests under the new covenant) we draw near to God, we distinguish what is right and wrong, we live as an example to the people, we work in the temple,    Zach Gets the word but not the answer and still doubts. In the original Greek it does not read as much doubt into his response as much as he is asking for a sign. I believe you, but what sign can you give me. The angels response is literally earth shattering for all of us.   - Heres your sign - Because God said so!!! I don't need a sign when I have Gods word.     Zacharias gets rebuked and muted. He is struck deaf and dumb. Was this a punishment - possibly? But I also think it was a Godly reminder that he was invaded by the presence of God and given a word from heaven. Not being able to speak or hear anything to the contrary was confirmation that this was not just bad pizza, but a real encounter with God. And now he is all the more unable to speak doubt or hear doubt… maybe that is a lesson for us. When we encounter a word from God, an experience from God… he mutes our inner voice of doubt.  MAY WE PRAY WHEN WE HEAR FROM GOD - He mutes the world to our ears and mutes our tongue to confess otherwise. 

Homily for the 30th Sunday in Ordinary Time Reading 1, Exodus 22:20-26Responsorial Psalm, Psalms 18:2-3, 3-4, 47, 51 Reading 2, First Thessalonians 1:5-10 Gospel, Matthew 22:34-40 Homilist: Fr. Jeff Walker

The Pharisees and Sadducees came, and to test him they asked him to show them a sign from heaven. I. As a master teacher, Jesus repeated himself often. Don't be afraid to repeat yourself. II. Do be afraid of being a Pharisee or Sadducee. III. To put Jesus to the test, to demand he prove himself, is evidence of a hard heart that refuses to trust in him. IV. Jesus exposes them for their worldly wisdom but spiritual blindness. V. An evil and adulterous generation seeks for a sign. VI. The most significant proof of Christianity is the death and resurrection of Jesus. 

Joel Meeker analyzes an attempt made by Christ's opponents to catch Him in a theological blunder. In response, Jesus provided deeper insight into the incredible future God has planned for us.This episode is a companion to the following Daily Bible Verse post: https://lifehopeandtruth.com/bible/blog/how-to-make-a-sadducee-mad/Verse by Verse releases every Monday, Wednesday and Friday. Be sure to subscribe in your player of choice to hear each new episode as soon as it's released!

I am so excited to have Buck Storm back on the podcast. This time we are talking about his book, “The List.” It was the prequel to his book “The Light,” which he was on the podcast back in April ‘23 to talk about. Both books can stand alone, but they are both so powerful. Why would you only want to read just one?    Here's a snapshot about the book: The ancient prophets said he would come. And for centuries, the people watched, waited, and hoped. He was to be the redeemer of Israel. The all-powerful King of Kings who would finally and decisively deliver the nation from the iron fist of Rome.   Joseph of Arimathea is a wealthy man, but wealth can't buy peace. Nor the affection of the wife he loves. Nicodemus is a leader of Israel who will stop at nothing to find the truth. Sadducee and Pharisee--two men, worlds apart, thrown together at the most critical moment in the history of the world. Set against the spectacle and grandeur of ancient Israel and the brutal violence of the Roman Empire, here is a tale not to be missed. Step into THE LIST and experience the Christ story as you never have before.   As one Amazon review stated: “The List makes Bible history come to life...It's not a story; it's an event. You will be on the ground with the characters-immersed in their lives... THE LIST is a new perspective of the Christ story, taking the reader through the three years of Jesus' miraculous ministry from a Jewish perspective...-Vern Westgate”   Buck was previously on the podcast on 4/12/23 Buck Storm ~ The Light Episode #207   Purchase Buck's books and Connect with him here: https://buckstorm.com/   Or feel free to Purchase  yourself a copy of “The List” here: http://www.amazon.com/dp/1574371525/ref=nosim?tag=da2he-20   Or Purchase a copy of his book, “The Light” here on Amazon:  http://www.amazon.com/dp/1734735104/ref=nosim?tag=da2he-20 Special Announcements:  Dream Big with God Seminar is  Saturday, November 4, 20023, from 10 AM - 5 PM Eastern Time ~ LIVE ON ZOOM   It's time to access and amplify the God-given dreams placed with you!   David Jeremiah says, “God plants dreams in our hearts to fulfill His purpose on earth.”    God has specific blueprints and plans for each one of us. But how do we access them?   Psalm 37:4 says, “Delight yourself in the LORD, and he will give you the desires of your heart.” ESV   It's time to awaken to the dreams He has for your life and take a BIG step of faith to dream with God.  Join me, my husband John, and 3 of my powerfully gifted friends, Robin Fields, Amie Rogers, and Shelly Vargo, as we help you embark on a journey of Dreaming BIG with God.   Not only will we have teaching and activation exercises designed to help you dream BIG with God, but Shelly will lead us in a creative Exercise called: Vision Board Paint Session This is Not your traditional vision board. Using the modality of Art Therapy, this is an expressive painting journey to (re)ignite vision.    You don't want to miss this power-packed One Day Seminar. Early Bird Registration is open now. Price increases October 28, 2023   If you can't attend live, you will be emailed a link to watch the replay.    To Register or for full details, schedule, pricing, and more, click here:  www.debbiekitterman.com/shop   

This week the title says it all. This episode hurts so good!

"Next" – Luke 3:15-22 Sermon by Dr. George C. Anderson from Sunday, July 16, 2023. "Luke is talking about a moment where it doesn't matter whether you are a Pharisee or a Sadducee, a Zealot or an Essene, a person of substance or a person of the streets. It doesn't matter what you have done to build up a reputation, to make a name for yourself, to accomplish something, even selfless and kind. In the moment, none of that matters. Standing in that line, you are simply a person in need of grace. But what is there to gawk at? What is there to mock? For 'Jesus also was baptized.' There's the best kind of dignity there is. It is the dignity we proclaim at baptism where God knows no favorites but adopts us all as children. And it is the dignity we must hope for at death where there is nothing left but God." Read the manuscript on our website: https://www.spres.org/next/

It is odd, don’t you think, that man is so dissatisfied with God? Seriously, we seem to think that we can improve on what he has done. It is one thing when we do this by breeding a new kind of rose, or a new kind of dog. It is another thing altogether when we think we can improve on God’s religion. And we certainly think we can. If we weren’t so busy improving on God’s religion, would there be so many varieties of religions as there are in the world?At the time Jesus walked the streets of Jerusalem, there was a dominant religion there. It was a kind of Judaism. Maybe we could call it a proto-Judaism. During and after their exile in Babylon, the Jewish sages had begun the development of the Mishnah—a formalization of their oral traditions, memorized and passed down from generation to generation. Their religion centered on the study of the law, but the problem was that as they developed their tradition, they improved on the law considerably. The result was Judaism.But Judaism in the first century was not homogeneous. It was quite sectarian, as human nature would lead us to expect. The Pharisees taught both the oral and written law, the Sadducees taught only the written law, and the Essenes thought both the other groups were corrupt. Then along comes Jesus, who found himself in regular conflict with both Pharisee and Sadducee, rejecting sectarian Judaism in all its forms. And here we come to one of the most fundamental mistakes people make about Jesus—in fact about the entire New Testament: Sectarian Judaism is not the religion of the Old Testament. Let me explain why, and what it means for our understanding of Christian origins.

Know Scripture and the power of God.

Today, we attempt to answer the question of whether or not Christians have been lying for the past 2000 years. Answer: Yes and no.Sources:Do We Know How Old Mary Was When She Had Jesus?: https://tinyurl.com/26f6oxp6Trinity: https://tinyurl.com/y7jktupePontius Pilate: https://tinyurl.com/hlb5zluAssessing the Stability of the Transmitted Texts of the New Testament and the Shepherd of Hermas: https://tinyurl.com/24etyyt4The New Testament in the original Greek: https://tinyurl.com/2xnjt9bnHow the Trinity Got Into the New Testament: https://tinyurl.com/2f8hobtuAn Introduction to Textual Criticism: Part 3–Textual Errors: https://tinyurl.com/2m53pzajThree Things to Know about New Testament Manuscripts: https://tinyurl.com/2r2he6djCenter for the Study of Global Christianity: https://tinyurl.com/2j7p57noMarcion: Forgotten "Father" and Inventor of the New Testament: https://tinyurl.com/28ngqyw8Ebionites: https://tinyurl.com/j2n2nggBart Ehrman. (2003): Lost ChristianitiesSaul the Sadducee? A Rabbinical Thought Experiment: https://tinyurl.com/2jox2jtlhttps://tinyurl.com/2jox2jtlOriginal Video: https://tinyurl.com/2a6oxtjqCards:Proof of Not God? An Atheist Claims to Falsify God:https://youtu.be/LszC4yJa1X0God Punishes Abuse Victims?!?:https://www.youtube.com/shorts/3Q_BjW4lyWQAll my various links can be found here:http://links.vicedrhino.com

Dr. Robert M. Price: https://www.robertmprice.mindvendor.com/ The Pharisees The most important of the three were the Pharisees because they are the spiritual fathers of modern Judaism. Their main distinguishing characteristic was a belief in an Oral Law that God gave to Moses at Sinai along with the Torah. The Torah, or Written Law, was akin to the U.S. Constitution in the sense that it set down a series of laws that were open to interpretation. The Pharisees believed that God also gave Moses the knowledge of what these laws meant and how they should be applied. This oral tradition was codified and written down roughly three centuries later in what is known as the Talmud. The Pharisees also maintained that an after-life existed, and that God punished the wicked and rewarded the righteous in the world to come. They also believed in a messiah who would herald an era of world peace. Pharisees were in a sense blue-collar Jews who adhered to the tenets developed after the destruction of the Temple; that is, such things as individual prayer and assembly in synagogues. They accepted Hellenization and Platonist ideas. The Sadducees The Sadducees were elitists who wanted to maintain the priestly caste who adhered to strict Torah Observance. They were thought to be the Sons of Zadok & Aaron, the Levites and Priestly class. The Sadducees rejected the idea of the Oral Law and insisted on a literal interpretation of the Written Law; consequently, they did not believe in a bodily resurrection, since it is not mentioned in the Torah. The focus of Sadducee life was rituals associated with the Temple. The Sadducees disappeared around 70 A.D., after the destruction of the Second Temple. None of the writings of the Sadducees has survived, so the little we know about them comes from their Pharisaic opponents. These two “parties” served in the Great Sanhedrin, a kind of Jewish Supreme Court made up of 71 members whose responsibility was to interpret civil and religious laws. The Essenes A third faction, the Essenes, emerged out of disgust with the other two. This sect believed the others had corrupted the city and the Temple. They moved out of Jerusalem and lived a monastic life in the desert, adopting strict dietary laws and a commitment to celibacy. The Essenes are particularly interesting to scholars because they are believed to be an offshoot of the group that lived in Qumran, near the Dead Sea. In 1947, a Bedouin shepherd stumbled into a cave containing various ancient artifacts and jars containing manuscripts describing the beliefs of the sect and events of the time. The most important documents, often only parchment fragments that had to be meticulously restored, were the earliest known copies of the Old Testament. The similarity of the substance of the material found in the scrolls to that in the modern scriptures has confirmed the authenticity of the Bible used today. #Pharisees #Sadducees #Essenes #RobertMPrice #GnosticInformant --- Send in a voice message: https://podcasters.spotify.com/pod/show/gnosticinformant/message

Intro: We know that a mother physically delivers everyone in this world. This is the miracle of childbirth. But, there is a bigger miracle that is offered by the grace of God. Jesus called this miracle being born again. Many times the expression "born again" is misunderstood by people both outside and inside the church. John recorded a critical conversation between Jesus and a Pharisee and Sadducee named Nicodemus. Nicodemus was a religious expert who knew the Old Testament very well. However, He was curious about Jesus's teaching on what it means to be born again. We must look at some aspects of this encounter between a legalistic religious expert and Jesus to understand the miracle of being born again.

Intro: We know that a mother physically delivers everyone in this world. This is the miracle of childbirth. But, there is a bigger miracle that is offered by the grace of God. Jesus called this miracle being born again. Many times the expression "born again" is misunderstood by people both outside and inside the church. John recorded a critical conversation between Jesus and a Pharisee and Sadducee named Nicodemus. Nicodemus was a religious expert who knew the Old Testament very well. However, He was curious about Jesus's teaching on what it means to be born again. We must look at some aspects of this encounter between a legalistic religious expert and Jesus to understand the miracle of being born again.

Have you made your decision about Jesus? If not, what evidence do you need? Daily devotionals through the Gospel of John with speaker and author Vince Miller.

The Sadducees kept asking: how Roman can I be and still be Jewish! Alma runs into a similar belief system in the Book of Mormon with the Nehors. Join us for the tragic story of destructive beliefs.

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

November 6, 2022Don't be a modern day Sadducee denying the resurrection. Receive our Lord's teaching with humility. Jesus tells us a few important facts about the resurrection that we must receive by faith.Scripture: Luke 20:27-40

What is the purpose of the law? What was the purpose of the prophets? Paul tells us in a couple of places the law was given so we would know what sin is. What is sin? Anything that goes against the will of God. The main purpose of the law and the prophets were to reveal the fact that we need a Savior...we need Jesus. As Jesus begins to teach his disciples about living a life pleasing to God he tells them that if their righteousness doesn't exceed that of the religious leaders and the Pharisees, they will not enter heaven! These are people who knew the law like the back of their hand. They looked the part, played the part, and people respected them greatly, but not Jesus. He saw their true nature, he saw their hearts. They may have been fooling the people around them but they didn't fool Jesus and he called them out, "These people honor me with their lips, but their hearts are far fro me." They head knowledge about the scriptures but their heart was far from God! What would Jesus say about us?

What about resurrection?- The Sadducee's did not believe in heaven because they could not understand the concept. A lack of belief in the afterlife affected the way they lived their lives. Jesus lovingly tried to help them see the error of their ways.

The Gospels writers somehow plumb the depths of meaning with simple phrases and stories, such as Pontius Pilate's response to Jesus: “What is truth?” These words coming from a Roman governor to the arrested carpenter could not be more loaded with meaning. These are like Easter eggs dropped into the text without any fanfare. They don't even appear suspicious on first pass. There's no exposition or discussion. In this case, it's a simple question, but it speaks volumes. The writer just moves on. It's like a James Joyce kind of move, except James Joyce did it on purpose, while the Gospel writers don't seem to craft these intricate, concise jaw-droppers intentionally. The lines are just there. The lines are there because they are writing what happened, as as the saying goes, “The truth needs no rehearsal.” That's the strange thing about reading these events and teachings and parables, because the words never stop revealing further depth. You skip over these lines and come back ten years later and see something new. You read them the third or fourth time, and your eyes pop out of your head, as a new angle on a phrase appears lit up, under a glow that you somehow never noticed before. Those three words from Pilate sum up the question that the entire Bible is answering, because Pilate speaks to the truth, whose name is Jesus, and tells him that there is no such thing as truth. The statement reads like a confession, or maybe a statement of faith, as Pilate is looking at the truth and doesn't recognize it. Pilate does recognize that there is no sin or crime in Jesus, but he's not interested in justice or mercy, he's interested in keeping the peace. He's in the dilemma of a position of power, where doing the right thing must be sacrificed for the proverbial “greater good.” But he is nervous and unsure. The whole situation has both his wife and him rattled. They know something is different about this man, and it seems that the ones in power are slowly becoming aware that the return of the king is near. The Roman foundation of life is for the first time feeling shaky. The false gods are being put on notice. In his position of power, Pilate stands face to face with Jesus and seems for a brief moment drawn to the truth, before his worldly power yanks him back. Nicodemus, the Pharisee, had a similar interaction, where he was drawn in to the truth, but his status in the community pulled him back in, like Michael Corleone in the Godfather. Neither Pilate nor Nicodemus can reach escape velocity from the orbits their lives have settled into. For Nicodemus the situation is even harder because he wants to believe, but can't let go of his pride of position and his legalist vision of God. The transactional version of God is a false god just like Zeus, so Pilate and Nicodemus both live under a false god. The one who seems to fully recognize Jesus as the savior is Caiaphas, the high priest, because he knows that Jesus must be killed in order to preserve his worldly power. Caiaphas tattles on himself, about his worldview, and about his love of power, even more that Pilate does. Pilate is kind of a stooge here, representing the fallen world after the Tower of Babel. He is one of these “scattered” kings, a symbol of the nations who scratch and claw for worldly power. But Caiaphas is meant to be the high priest of the temple in Jerusalem, the leader of those who are set apart for the one God. As the high priest of the Jewish temple, Caiaphas has been appointed to his position of power by Pilate's predecessor. In other words there is a major problem here. Do you see the problem? I know this gets weird with the old names, and who is in charge of what, and who or what is a Sadducee or a Pharisee or a Roman, and all of that. But here's the diamond in the rough. Caiaphas is in bed with Rome. Just like Solomon, just like Ahab, just like Lot, just like Jeroboam, so is Caiaphas. What has he done? He has rejected the one true God. Of course, he thinks he has not, but he most certainly has, since his job was given to him by the pagan rulers, the Romans. The reason Jesus flips out in the temple and chases out the money lenders and the cattle, is because Caiaphas is a stooge of a stooge. He claims to represent God, the one God, but he's turned the temple into a Roman beer hall, Texas pit barbecue restaurant, and outlet mall. In other words, he has let the culture in and by doing so rejected the one true God. We all know that Pilate is in bed with false gods; he's a Roman, so of course he is. But Caiaphas, of all people, cannot be playing around with Uranus! (I'm sorry…I had to go there. I had to. It needed to be said.) Caiaphas might as well put a statue of Uranus's grandchild, Zeus, right in the middle of the temple, on a pedestal, because that is what he's done in spirit. He has allowed the many gods to take over, making the Jews no different from the world. The temple is no longer treated as sacred for the one God. Instead, it's a place of transactions, just like the any other false slot-machine god of the pagan world. Caiaphas and the high priests have corrupted the temple. Abraham's steps toward restoring faith in the one god has been steered off course, right into the arms of the many gods. Caiaphas has led the people to stop swimming against the current, and he has turned them around to flow with the mainstream. This ruins the whole project of the chosen people, because the word chosen means choosing the one true God. The moment they stop choosing God, there is no specialness about them. They are just another tribe or nation who prop up objects as gods and project their own desires onto that god. I hope this makes sense. No one expects Pilate to worship the true God, but Caiaphas is supposed to do just that. The question of “What is truth?” could have come from Caiaphas just as easily as Pilate, because Caiaphas is only after earthly power as well. They are both painted into corners by their lust for power and glory, and neither can get out of it. But Caiaphas recognizes the danger much earlier and takes action to protect his power, to deny the true God, and goes all the way. Once he recognizes Jesus as the messiah, Caiaphas knows that he has to make sure that Jesus is killed. The Pharisees have a meeting with Caiaphas, who is a Sadducee, and these two groups don't much care for each other at all. The fact that they meet at all speaks loudly regarding their fear of what Jesus represents. It's hard to imagine that a wandering carpenter who is healing people could generate such concern, but this is exactly what happens. In this meeting, the holy men discuss the raising of Lazarus from the dead. For us today, we don't know what to make of the idea of Jesus bringing Lazarus back to life. It's a bizarre and almost unbelievable story. This would have been just as unbelievable to Caiaphas and Nicodemus and Pilate and everyone else in those days. Just because they lived in that time doesn't mean they were stupid, it just means they didn't have smart phones. If they thought Jesus raising Lazarus was a hoax or a lie, they would not have gathered. If he was just some nutjob wandering about, they would have ignored him. This is always the best way to handle a conspiracy theorist or crazy person: you let them make their own case, because discerning people will eventually see them as nutjobs. No intervention is required by government to convince people that the crazy uncle is crazy. Organizations and powerful people who despise one another don't convene meetings to discuss how to handle a problem, unless they legitimately see a problem that will threaten their way of life. The Pharisee and Sadducee meeting in John 11 is like the meetings of the five families in mafia movies, where they gather to set aside differences in order to devise a plan to take out a common enemy that presents an existential threat. Anyone who reads or watches mafia movies knows this is exactly what these meetings are for. “The enemy of my enemy is my friend.” (Another famous one is “Keep your friends close and your enemies closer,” which is a line that could almost make Nicodemus suspect in his clandestine meeting with Jesus, but that's the kind of speculation that I need to leave alone, because I can invent my own conspiracy theory very easily if I go down that rabbit-hole.)The meeting in John 11 is critical to understand in terms of the scope of the entire Bible, because that is the moment where the decision is made to pursue execution of Jesus. The leader of the meeting is Caiaphas, but they all clearly understand what is happening with Jesus. “If we leave him alone, all will believe in him, and the Romans will come and take away both our land and our nation.” (Jn 11:45-53)Do you see what they are trying to protect? They don't care if Jesus is actually the messiah, the savior. No, they are worried about “our land and our nation.” In other words, they want stuff. They want power. They are operating under the assumption that their role is not serving the one true God, but rather the land and the nation. This shows their cards. They give away their motives. Why does this matter? It matters because the covenant of Abraham was not only about land and nationhood. If that's all it was about, then the Bible could have been wrapped up in the book of Joshua. The promised land was to be the sign of the greater promise. The greater promise was to bring a blessing upon “all peoples on earth.” The promise to Abraham about the land and nation has already been completed long before the meeting between Caiaphas and the Pharisees, but they are still clinging to that, instead of the greater promise to bless all people of the planet earth. The land is the sign of the covenant, but not the main payload. It's only the toy, not the Happy Meal. If the promise was only about land and nationhood, that's already been done. The book of Joshua even states that the sign of this covenant is complete (Joshua 21:43-45). The cheese stands alone in Joshua. All is well. They have the land, the nation, and it even says, “Not a single word of the blessing that the LORD had promised to the house of Israel failed; it all came true.”So what's left? If it all came true in Joshua, what is the rest of the Bible about? Because Joshua is pretty early on, being the 6th book of the Bible. What are the rest of the books about, if the land and nation is the whole point? To understand what the rest of the Old Testament is about, you have to read the actual terms of the Old Covenant, which Caiaphas and the Pharisees seem to have forgotten about. So it's worth reading so that we can see there are parts to it, in order. The order matters. The Lord said to Abram: Go forth from your land, your relatives, and from your father's house to a land that I will show you.That's part one. Abraham needs to get out of town. He needs to leave the pagan world of his family and become a nomad. He cannot live among the culture of his hometown where they all cheer for the false moon god on Friday nights. He must set his family apart from the culture of the world. Keep in mind, these lines directly follow the Tower of Babel story, which is the story of how the nations have been scattered and worship false gods. To worship the one God, he must not mingle with cultures who worship false gods. I will make of you a great nation, and I will bless you; I will make your name great, so that you will be a blessing.That's part two. God makes Abraham a great nation which comes to fulfillment in Joshua. Also, Abraham is clearly famous because I'm sitting here thinking of him about 4,000 years after he lived, making him the greatest influencer of all time. TikTok and Instagram fame is pathetic in comparison, no matter how many followers they have. Abraham has literally had billions by now. The checkboxes for part two of the covenant have been checked. This part of the covenant marks the “sign” that God is serious and that he will do all that he says in the third part. This is how covenants seem to work, where there is a sign for us to see and know, and a greater promise, a spiritual promise that transcends our puny desires and goals. I will bless those who bless you and curse those who curse you. All the families of the earth will find blessing in you.That's part three. That's the big promise. And this promise extends way beyond land and nationhood into the spiritual realm. In fact, God implies that nationhood might not be so important in the end, because he's talking about “all the families of the earth” finding a common blessing through Abraham. Somehow, someway, there is going to be a unifying blessing through Abraham. So the blessing is what the prophets are all talking about. This blessing, this mysterious blessing is what everyone is pondering from the book of Judges onward. All the talk of the the messianic figure is about this blessing. The blessing in the last part of the covenant is not about land, or nationhood. This is about something spiritual and higher than the small cookies we want to eat here on earth. Caiaphas may know all about the prophecies of the coming savior, but he doesn't care. He knows his power will be lost if Jesus is allowed to live. In his external life he pretends to know and worship the one God, but he is actually in love with his power. He is just like Pilate and will do whatever it takes to keep that power. At the meeting, he admits what he is really after, and that is power for the nation, not the blessing for “all the families of the earth.” Caiaphas…said to them, “You know nothing, nor do you consider that it is better for you that one man should die instead of the people, so that the whole nation may not perish.” (Jn 11:49-50)Caiaphas clearly doesn't think Jesus is crazy. If he did, there would be no motive to want him dead. This is powerful testimony by Caiaphas to show how serious people were taking these miracles and signs that Jesus was performing. If Jesus was an obvious charlatan, they would have left him alone. He would have been like any street-artist in Vegas who wows the tourists. The threat he presents goes way beyond someone who wows people for tips. If he was a political agitator, the words of this meeting would have been different. As it reads, there is zero concern about Jesus rallying an army or seeking glory as a political leader. Someone in the meeting says, “If we leave him alone, all will believe in him…” This is a huge distinction to be aware of, because this threat is not physical or political. The speaker does not say, “all will take up arms” or, “all will fight for this man.” No, the voice says “all will believe in him.” What the attendees of this meeting are worried about is that Jesus is winning the hearts of people and completely changing their system of belief. And what is it exactly that this shift of belief is about? It's about him. They will “believe in him.” Every word of this meeting is full of meaning. The people are not converting to some new kind of political ideology or national patriotism, they are converting to believe in him, only him. Why is that a concern? Because Jesus is not them. He is a sole, single person that stands outside of the Roman and Jewish world. What scares them all is that the belief in him means the rejection of the existing power structure, a turning away from that which currently holds sway in the world. And that is, of course, exactly what is happening, because this is the whole point of the story of the Bible, which is to turn people away from the false gods back to the one God. The attendees of this meeting truly do see what's happening, and Caiaphas does most certainly. The belief in him will turn the existing world upside down, which to them is right-side up. Pilate thinks the world of many gods is the right-side up. Caiaphas thinks his dabbling with Uranus is right-side up. Nicodemus thinks his legalistic punch-card version of God is right-side up. None of them can see that they live in the upside-down world. They are spiritually blind, like most of us today. They understand the threat, because at this meeting they admit, in fear, that belief in him is what is going to flip the entire world around. The shocking part is that two of these groups, Caiaphas and the Pharisees, think they are the ones that are keeping the flame alive, that they are the watchers who are looking for the one who will bring this blessing to “all the families of the world,” but when that blessing shows up they immediately want it to go away. The threat comes from what they can see happening, as the converted make no sense. The people who believe in him no longer live like the mainstream. They have a kind of faith and hope in the person of Jesus, that neither the Romans nor the Jews could ever muster by force or through incentives. They can see people changing completely once they believe in Jesus. What is the change? People stop responding to fear and start living for love of Christ. The greatest threat of all here is that this cannot be explained, because Pilate, Caiaphas, and the Pharisees are all accustomed to living in a world that makes sense. They cannot explain it, which scares them, and the reason it scares them is because they haven't actually thought about the one God in a long time, because no one can explain the one God. That's how you can tell when someone is full of hot air about knowing God today, because they claim to be on his level. No one can overrule the one God. No one can fully grok the one God. We can sense his presence, through this strange mix of nearness and impossible distance, but we cannot fully know or explain it, because when we contemplate his glory it exceeds our imagination by infinity, yet somehow he reaches us. When you tune in to the one God, you experience a fear and love that result in utter humility before such power. What the powers of the world fear is uncertainty, the unknown, the void, the chaos, the infinite. That is also what we as individuals fear. They want control, total control, and because they see people surrendering their lives to Jesus, they see that control slipping away, that their false gods are powerless, meaningless. The conch shell has the same power as Pilate, which is none. The pig-head on a stick is as weak a god as whatever Caiaphas worships. That is why they know that Jesus must go. Just like Jack on the island in Lord of the Flies, this meeting is just like Jack saying, “I'm warning you. I'm going to get angry. D'you see? You're not wanted. Understand? We are going to have fun on this island. Understand? We are going to have fun on this island!”What Jack, the Romans, the Pharisees, the Sadducees, and every other nation and group fail to admit is that they are not having fun. They are all miserable. They are trapped in a world of sin and see no escape. Seeing no exit, they know they must fight. They must fight because they must save themselves. For those following the mythology, the stories of the gods themselves express the reality of the world where god is an invention. They see only one choice in that definition of the world: fight or die. You band together for safety or you wander alone. The people at this meeting are the ones who have scratched and fought their way to the top of the dunghill. They have spent a life squabbling for honor, to be mildly comfortable, and any threat to their position in society or the system that they sacrificed for to get that honor and status is terrifying because it exposes them. They have sacrificed so much for the promises of the world. If they are wrong, their entire way of life is a fraud, a waste of time. If the poor, the lepers, the insane, the criminals, and the outcasts are finding joy in their poverty, with no status whatsoever, just by believing in this man named Jesus, then everything that they hold sacred will be proved as powerless as the conch shell that shattered on the rocks. To consider this possibility is too much for them. This mirror is too difficult to peer into because the reflection will betray the truth. What scares them the most, more than anything else, is witnessing people change and convert to worship a man, one man, named Jesus, and seeing these people suddenly find total joy and meaning. This rocks those in power because for the first time they become aware that their foundation for life is built on sand. They have no idea how it can be possible and don't want to hear that it is possible. How could happiness possibly come without competition and victory and power and money and pleasure? They are scared because the poor rejects of society suddenly have more joy and love than they do, and they believe that their choices have been right, that they have followed the rules. Seeing this other way points to the truth that their entire way of life is based on falsehoods, false gods, and identity lies. This is as transparent today as it was then. What we sacrifice our time, money, and life for is shown in our actions, not in our words. We act out what we believe will save us. It's not what we post online or say out loud, it's what we do. If you doubt this is true, just look at what we sacrifice for. We must punch our tickets with good grades and extracurricular activities, spend thousands of dollars on youth sports, take advanced placement classes, get high test scores, and perform volunteer work quotas in order to get into a good college. We do all these sacrifices so that we can get a good job, so that we can have a comfortable income, and in the job we live in a perpetual state of “what have you done for me lately?” to please a boss or manager, like little Pontius Pilates, who scrapped their way to their positions. To find a suitable mate to match our desired status, we exercise and create clever profiles in search of bedroom experiences. We desire to travel or own things that will fulfill our pursuit of the exotic and the luxurious. We do all of this so that we can eventually raise a family who must also make these same sacrifices, run this same gauntlet, with the idea in mind that someday, if we're lucky, we can retire and rest. Then in the end, we can tell ourselves, “I did the right things. I followed the rules.” It's the same problem as Pilate and Caiaphas. We must be our own savior. The ultimate shock comes when you realize that you don't have to be your own savior. The reason Jesus must be killed is that he is telling people that they no longer need to be their own savior. He is the savior. He is the one. He is the blessing promised to Abraham. He is the one God. And he is all they have ever wanted or needed and all they need to do is trust in him. A career oriented person often seems the wise one today, because of his or her car, job, or even their hygiene. But they are so often the lost. They are polished and smooth and say the right words, but there is a gaping hole in their heart. We think people are crazy who do not take the same path that we are on, because it's so painful to look down and realize that it is the wrong path. What we sacrifice our time to is the god of our lives. If this seems doubtful to you, consider who you like to mock, to hate. Who is that person or group? That is the language of your own self-salvation. That is the language of the Pharisee praying, “Thank God I am not like that tax collector,” while the outcast tax collector prays, “Lord have mercy on me, a sinner.” If you don't see this, you aren't looking very hard, because everyone is guilty of it. Mothers who have many children are mocked by career women, and mothers with many children mock career women. This plays a thousands ways. Blue collar/White collar. Black/White. Asian/European. Rich/Poor. Urban/Suburban. City/Country. Educated/Uneducated. Democrat/Republican. Public school/Private school. Fit/Fat. Christian/Muslim. Believer/Unbeliever. Jew/Gentile. Single/Married. Extrovert/Introvert. Sales/Engineeering. Look close enough and you will find the god you actually worship. The path chosen defines your salvation, your god, as you must justify all that has been sacrificed or chosen. This is the constant hunt for meaning, which morphs in desire and changes its targets but always remains the same in its need to craft a story that explains your choices. It is not what you say or post or proclaim, it is what you do. The road to hell is paved with good intentions. A cross around your neck can be as meaningless as the conch shell in Ralph's hands. The cross cannot be just near your heart, the cross must become your heart. It is all about surrender. You can stop trying to save yourself. That's the story, that's the message. It's not “be yourself” or “you deserve to be happy” or “pull yourself up by your own bootstraps.” The message is: surrender to win. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit www.whydidpetersink.com

Our Listener asks, “I totally understand and believe that salvation is completely by the work of Christ (His death burial and resurrection) …but I am a little at odds when I have to explain Matthew Chapter 3 to people who say there it is John is telling the Pharisees & Sadducee's to change their lives in order to be saved. Pastor could you explain to me what John was telling everyone when he was baptizing them in the Jordan and especially what he said to the Pharisees & Sadducee's when he calls them a brood of vipers?” https://biblelineministries.org/q-017/ --- SUBSCRIBE --- https://www.youtube.com/c/bibleline --- LIKE --- https://www.facebook.com/biblelinemin --- TWEET --- https://www.twitter.com/biblelinemin --- COMMENT --- ask us a question! --- SHARE --- with all your friends and family

We hear about the Sanhedrin in the New Testament, but what are its origins? Is there evidence in the Old Testament? What did they do and how was it formed? Today's episode of Bible Backdrop dives into the history and structure of the Sanhedrin. We discuss the theories of when it started, what it took to be a judge, and what kind of cases they handled.If you are enjoying Bible Backdrop, please leave a 5-star rating and review. You can get in touch with the show via the e-mail I mention in this episode.

In Matthew 8:10, Jesus marveled at the faith of someone… not a Pharisee, Scribe, or Sadducee. It was a centurion. Today we look at the faith of the Centurion, who was concerned about his servant. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Jesus answers a question from the Sadducees and takes the opportunity to correct their views on the Resurrection of the dead. Parallel passages: Matthew 22:23-33, Mark 12:18-27

John the Baptist was beheaded. Does that mean that Herod won? This scripture is full of evil plots, sin, and power-hungry moves. Let's walk through this and unravel it step by step as we seek to uncover the lesson that God has for us. (Matthew 14:1-12, Mark 6:14-29, Luke 3:19-20) ********** Welcome to Walking in the Word, a Women World Leaders' Podcast. My name is Julie Jenkins, and I am so happy you have joined us! Women World Leaders is a worldwide ministry whose mission is to empower YOU to walk in your God-given purpose. Kimberly Hobbs started this ministry as a Bible Study in her home, but God had bigger plans! As the number of women involved in the ministry increased, God continued to empower us to reach even more for Him. Besides this three-tiered podcast, which focuses on teaching, inspiration, and encouragement, we also offer an array of tools to help you grow. Please visit our website at www.womenworldleaders.com or our Facebook page under the name Women World Leaders to find out more about how God may be calling you to be empowered and to use the gifts He has given you to empower others. We have leaders from around the world and offer opportunities to grow as a writer, artist, musician, speaker, event-coordinator, prayer-warrior, financial consultant, … the list goes on and on. Our biggest endeavor, however, is growing together as followers of our Lord and Savior Jesus Christ. Today, you have landed on Walking in the Word. This is our 15-20 minute Bible Study podcast. Each Wednesday, we take a deep dive into a few Scripture verses, and we take a deep breath as we ask God to guide us through and teach us what He wants us to know today from His Word. We are currently walking through the gospels chronologically. Please know that once we put up a podcast, your donations allow us to keep it available to you. So no matter what platform you are listening on, you can always go back and relisten to a particular teaching that God may be calling you to. These podcasts can be a great tool to help you start your own Bible study! Some of the best discussions I have been involved in throughout my life have centered around Scripture. We would LOVE to hear how you are using the podcast! Drop me a note at julie@womenworldleaders.com and let me know. Today's scripture reads much like a soap opera. There are steamy characters, betrayal, thwarted love, and even murder. Who ever said that the Bible is boring has simply never read it. Today we are talking about John the Baptist's death as we study Matthew 14:1-12, Mark 6:14-29, and Luke 3:19-20. Before we begin, let's pray… Dear Most Holy God…thank you for giving us your Word to study together. God, we know that the Bible is living and active, meaning that though it was written years ago, it's teachings are relevant to us today, and will always be relevant to those who read and study it. We acknowledge that the words we are reading today were breathed by You and that, as we read, you will unveil the lessons that you want us to learn. God, I pray that you take my own thoughts out of this teaching and allow me to present only Your thoughts. In Jesus' name, I pray. Amen.   Matthew 14 in the New Living Translation begins… 14 When Herod Antipas, the ruler of Galilee,[a] heard about Jesus, 2 he said to his advisers, “This must be John the Baptist raised from the dead! That is why he can do such miracles.” We just finished reading about Jesus sending out His disciples, giving them His power to preach as well as to heal and cast out evil. As they traveled, we can surmise that news of Jesus and His followers reached Herod Antipas, who was the ruler over the area where Jesus ministered. And this news scared Herod – sending him into a guilt-induced speculation that Jesus was actually John the Baptist resurrected. This kind of makes no sense…because Herod was a Sadducee, so he didn't even believe in resurrection…and WE know that John the Baptist and Jesus were born nearly at the same time, that John foretold of Jesus' ministry, and even had baptized Him. But truly…there isn't much about Herod Antipas that makes sense. Herod Antipas was a son of Herod the Great, who had 10 wives and many sons…all named Herod! Herod the Great was notoriously evil and had no problem killing his wives or children. You may remember Herod the Great as the Herod who, fearing he would lose his power, ordered all the babies in Bethlehem to be killed after he learned that the new King of the Jews had been born. God protected baby Jesus by sending an angel to Jesus' earthly father, Joseph, and telling him to flee with Mary and Jesus to Egypt. So Herod Antipas, who we are reading about today, had clearly come from a long line of evil and power-hungry egotism. When Herod the Great had died, his kingdom was divided among three of his sons. Herod Antipas, being one of them, became a “tetrarch”- which meant a ruler over a fourth of the kingdom, at the age of 17. Throughout his reign of 30 years, Herod Antipas craved more and more power. As part of that craving, he married his first wife, the daughter of an Arabian King, to gain a political advantage. But fifteen years later, while visiting his brother Herod Philip, a civilian in Rome, Herod Antipas fell in love with Herod Philip's wife, his own sister-in-law who also happened be his half-niece and was named…wait for it…Herodias! Herodias, who was also power-hungry and conniving, was game for the new marriage with her brother-in-law, but on the condition that Herod Antipas divorce his current wife. So now we have a NEW power-couple, so-to-speak…Herod Antipas and Herodias. And their conniving and evil ways fed into each other. Remembering that our scripture began with Herod Antipas succumbing to a guilt-induced speculation that Jesus is the resurrected John the Baptist? As we read on, we see where that guilt comes from. What is recorded next is a flashback…and it had been festering in Herod Antipas' conscience. Matthew 14:3… 3 For Herod had arrested and imprisoned John as a favor to his wife Herodias (the former wife of Herod's brother Philip). 4 John had been telling Herod, “It is against God's law for you to marry her.”  Mark 6:19-20 fill in some of the details for us… Herodias bore a grudge against John and wanted to kill him. But without Herod's approval she was powerless, 20 for Herod respected John; and knowing that he was a good and holy man, he protected him. Herod was greatly disturbed whenever he talked with John, but even so, he liked to listen to him This is fascinating to me! We just uncovered the evil and confusion that existed in this family, and yet, Mark writes that Herod Antipas RESPECTED John the Baptist and he protected him because he knew that he was a GOOD and HOLY man. And even though what John had to say disturbed Herod…He still LIKED to listen to him! Luke tells us that John publicly warned the people of Herod's sin of marrying his brother's wife, which displayed John's own loyalty as a prophet of God. But John also courageously spoke truth directly to Herod AFTER he was imprisoned for speaking truth PUBLICLY. John advised Herod that marrying his brother's wife was against scripture. Herod WAS a Jew, so it should have mattered. And he listened. God was working on Herod. Despite Herod's evil ancestry and his worldly sins, God did not give up on him. And our God, who is the same yesterday, today, and forever, hasn't given up on you either. Herod listened, but he turned away without response. It isn't enough to listen to God, and then turn away. God calls us each to respond. What is God trying to tell you today? How is He asking YOU to respond? Matthew continues in 14:5… 5 Herod wanted to kill John, but he was afraid of a riot, because all the people believed John was a prophet. So Herod CONTINUED to listen to John…who was speaking for God…but he also continued living his life as usual. Herod had built a royal palace meant for lavish entertaining, and then he proceeded to use it for a lavish pagan celebration – his own birthday party. Mark tells us this party was full of high government officials, army officers, and the leading citizens of Galilee. This was no doubt a raucous event with plenty of alcohol to go around. It was normal, at a party such as this, to put slave girls on display as they danced sensually for the pleasure of the men. But as we have seen, the Herodian family was not quite normal, and they certainly lacked family values. And as Herodias was seeking power…she sent her daughter out to be the entertainment. Her likely pre-teen daughter. And the men were indeed entertained. And Herod gave her great praise. Matthew 14:6 continues… 6 But at a birthday party for Herod, Herodias's daughter performed a dance that greatly pleased him, 7 so he promised with a vow to give her anything she wanted. Mark records that Herod said to the young girl…“Ask me for anything you like, and I will give it to you.” 23 He even vowed, “I will give you whatever you ask, up to half my kingdom!” 24 She went out and asked her mother, “What should I ask for?” Her mother told her, “Ask for the head of John the Baptist!” 25 So the girl hurried back to the king and told him, “I want the head of John the Baptist, right now, on a tray!” Herodias was seeking power herself. She saw the relationship building between John the Baptist and Herod. John had actually been imprisoned for two years by this time. Herod had plenty of time to listen to John's teaching and respond. He listened. But he didn't respond. And then, through a string of bad decisions, Herod's path was determined. Herod gave into his desire for power and control and married his first wife for political reasons. Then he gave into his lust and married his brother's wife. Next, Herod heard John's public warning, and, as a favor to his wife, had John imprisoned. He then sat and listened to John, a man he respected as good and holy – but Herod refused to respond and, instead, allowed his heart to continue to harden. Then Herod threw a raucous pagan party, and promised the young, promiscuous dancer, who was also his wife's daughter, anything she wanted. And she asked for John's head. In front of the government officials, army officers, and the leading men of Galilee. From the depths of his hard heart, he now had no choice. Mark continues in 6:26… 26 Then the king deeply regretted what he had said; but because of the vows he had made in front of his guests, he couldn't refuse her. 27 So he immediately sent an executioner to the prison to cut off John's head and bring it to him. The soldier beheaded John in the prison, 28 brought his head on a tray, and gave it to the girl, who took it to her mother. 29 When John's disciples heard what had happened, they came to get his body and buried it in a tomb. Matthew ends this section with… Then they went and told Jesus what had happened. John was a good, upstanding man. A righteous prophet who was courageous and faithful. And he was beheaded. Herod Antipas was a wicked, weak, and confused man who had every opportunity to listen and respond to John's teaching. He did listen. But he refused to respond and enjoyed his fun in the sun. Who won? History tells us that Herod Antipas' divorce from his first wife led to a border war and serious military losses. And Herodias continued to cajole him into attempting to gain more power; but instead of becoming king, in the end he was removed from power and banished to Gaul, where he died. But more importantly than that, we saw Herod's heart harden. It is never up to us to say that someone is with or without an eternity in heaven. But we don't have any record that Herod did turn to Jesus. And that is the biggest loss of all. God gave Herod EVERY opportunity, and he turned away again and again. God DOES pursue each of us. But it is up to each individual to not only listen, but to respond. And make no doubt about it, although our God is patient, there will be a time when it will be too late to respond. If you refuse to listen to God, your heart will grow harder day by day, until you can no longer hear His call. AND the fact is that God can simply close the door at any moment – because the end times are coming and none of us know when our last breath on this earth will be. And then, no matter how ready you are, if you haven't already responded, it will be too late. So in this twisted drama, who won? John was beheaded – but he is spending his eternity with God in heaven. Herod Antipas enjoyed the party and the power – but he died alone, and to our knowledge without turning to God. Are you on the winning track? Have YOU listened and responded to Jesus' call? If not…will you now? Before it is too late? Oh most gracious Lord and Savior…we come to you today with humble hearts asking you to break the strongholds in our lives. Asking you to allow us to hear You and giving us the courage to respond. God, we confess that we are sinners in a broken world. We confess that without you, we are alone and our lives are empty. Jesus, enter our hearts. Forgive our sins. And set us on a path of resolution with you. We thank you for your guidance and for giving each of us the next steps to respond to your grace with courage. In Jesus' name, I pray. Amen.

Do you know about the Zealots? Why would Rome care about Jesus? Who are the Essenes? In this episode of the Bible Backdrop Podcast, we dive into a discussion on the Zealots and the Essenes. Then we talk about how all 4 groups (including the Pharisees and Sadducees) affected Jesus ministry. Are you enjoying the podcast? If so, please be sure to subscribe and leave a 5 star rating and review.