Podcasts about Synoptic Gospels

Daily Dose of Hope October 9, 2025   Scripture - John 4:43-54   Prayer:  Lord, our Lord, How majestic is your name in all the earth!  We magnify your precious and powerful name.  How often we forget how mighty you are.  You created all.  You created us.  Thank you, Lord, for who you are.  Most of all, thank you for loving us with all our flaws and brokenness.  In all we do, in who we are, help us to be more like you.  We pray for humility, mercy, and compassion.  Help us see others through your eyes.  In Your Name, Amen.   Welcome to the Daily Dose of Hope, the devotional and podcast that complements the Bible reading plan at New Hope Church in Brandon, Florida.  We are currently doing a deep dive into the Gospels and Acts.  Today, we are finishing up John 4.   Today, we read about one of only three healing miracles in the book of John.  But in this Gospel, Jesus is careful to call them signs, not miracles, and there is an important distinction.  A sign is something that is not only a miracle but it also reveals Jesus' divinity and his mission.  They point to who Jesus is as the Son of God and Messiah.  Jesus himself functions somewhat like a sign in the book of John.  We read in chapter 1 that he was with God in the beginning, he was the Word made flesh, and he makes the invisible God known.   John is really unique from the Synoptic Gospels.  He very intentionally shares seven specific signs that Jesus performs and each one reveals something about Jesus' identity and why he is here.  We already read about Jesus turning the water into wine in Cana, sign #1.  Jesus made a tremendous amount of wine and it was the very best at the wedding, showing the amazing abundance of God in Jesus Christ.  Now, we have Jesus healing the son of an official, demonstrating his willingness and ability to restore health and life.  It's interesting that Jesus ignores the official's first plea and instead kind of talks down to him for his need of signs.   Jesus wasn't crazy about turning the water into wine either.  Each sign so far has been met with what seems like reluctance or ambivalence. Could it be that Jesus is concerned about how these signs will be interpreted?  We know from the other Gospels that signs and miracles often led to Jesus being following by thousands of people.  Might they get caught up in the sign and miss the importance of the one who actually allowed the signs to happen?  Or maybe Jesus doesn't want people to simply come to him for signs of God's favor.  What were God's intentions here?  I do find the wording interesting in John.  I tend to think of all of these signs as miraculous.  Why not call them as such?  I'm wondering if God wants us to see past the miracle here.  God is present in so many other ways in our lives.  Yes, he is present in the miraculous.  But he also gives us many, many other signs.  God gives us signs, nudges, or strong feelings that indicate he is at work in our lives.  He gives us signs about whether or not to take a job, signs about which direction to head in educationally, and signs about how to continue in a relationship.  God is always giving us signs, showing us he is right here, pointing us to him.  It might not seem miraculous, like water into wine, but it's still real and powerful.  Regardless of the sign, God is always trying us to point us toward his love.  Whether he is healing a friend, directing us to a certain job, or giving us the words to say to a friend in need, it's always signs pointing us toward his love.  He loves us and he wants to be involved in our lives.  Is Jesus an everyday presence in your life?  What signs does he give you? Blessings, Pastor Vicki          

Equipping Hour | Synoptic Gospels | Arrest, Crucifixion, Burial by OrlandoGrace

FROM TODAY'S RECAP: - Article: What were Israel's 400 Years of Silence? - Graph: Relationships between the Synoptic Gospels - Article: What Are the Synoptic Gospels? - Article: Three Ways John is Different from the Synoptic Gospels (and three ways it's similar) - Exodus 34:6-7 - John 5:39 - Video: Luke Overview - Video: John Overview - Invite your friends and family to start the NT with you! - The Bible Recap - New Testament Prep Note: We provide links to specific resources; this is not an endorsement of the entire website, author, organization, etc. Their views may not represent our own. SHOW NOTES: - Follow The Bible Recap: Instagram | Facebook | TikTok | YouTube - Follow Tara-Leigh Cobble: Instagram - Read/listen on the Bible App or Dwell App - Learn more at our Start Page - Become a RECAPtain - Shop the TBR Store - Credits PARTNER MINISTRIES: D-Group International Israelux The God Shot TLC Writing & Speaking DISCLAIMER: The Bible Recap, Tara-Leigh Cobble, and affiliates are not a church, pastor, spiritual authority, or counseling service. Listeners and viewers consume this content on a voluntary basis and assume all responsibility for the resulting consequences and impact.

Equipping Hour | Synoptic Gospels | Triumphal Entry by OrlandoGrace

Equipping Hour | Synoptic Gospels | The Transfiguration by OrlandoGrace

Questions about how a fisherman could have written the book of Peter, why people say that not mentioning the destruction of the temple indicates an early date for the Synoptic Gospels when John doesn't mention it either, and why one should think the Bible is special.   How did Peter, being an uneducated fisherman, write the book of Peter, which seems levels above what someone with no education could do? People reason that the Synoptic Gospels should be dated earlier than the destruction of the temple since it isn't mentioned, but John doesn't mention it either, and that book is dated AD 80–90. Why should I pay any heed to the Bible when it's just one of many ancient “holy” books? How can I trust it is special?

Today, we're going to discover that Jesus' teaching on the vine and the branches isn't like most of the parables in the Synoptic Gospels, which are usually stories with one or more spiritual points. Here, Jesus will draw our attention to a fruitful vine and then provide applications for us to learn from. John 15:1-17 isn't very long, but these verses contain some of the most important and beloved passages in the Bible about the disciple's love relationship with Jesus, so let's begin. Thanks for listening. God bless you! To find out more about our church please go to www.whccnb.org.

Equipping Hour | Synoptic Gospels | Jesus's Parables by OrlandoGrace

Equipping Hour | Synoptic Gospels | Sermon on the Mount/Plain by OrlandoGrace

The opening verses of the Gospel of John stand as one of the most profound and majestic introductions in all of Scripture. Unlike the Synoptic Gospels, which begin with earthly events, John begins in eternity. John introduces us to the Word (Logos)—a title rich with meaning in both Jewish and Greek thought. To the Jewish reader, “the Word” evoked God's creative and revelatory power, as seen in the Old Testament. To the Greek mind, it suggested the rational principle that governed the universe. John boldly declares that this Word was not only with God, but was God Himself.

In the second lecture of the 2025 Fall Retreat, the Rev. Dr. Jacob Rodriguez takes a close look at each of the Synoptic Gospels: Matthew, Mark, and Luke. He discusses how the apostolic kerygma (Jesus as Messiah, his substitutionary death, his resurrection, and that it all aligns with the Scriptures) appears in each.

In this third lecture of the 2025 Fall Retreat, the Rev. Dr. Jacob Rodriguez discusses the Gospel of John. He talks about John the Apostle and John the elder, examines John's use of the apostolic kerygma, and then looks at John's relationship to the Synoptic Gospels.

Equipping Hour | Synoptic Gospels | Beginning of Ministry by OrlandoGrace

Welcome to the Gospel in a Year on the Catholic Sprouts Podcast. This year we will walk together through all 4 Gospels. The fun officially starts next week. This week we are preparing by discussing what to expect from the Gospel in a Year.   On this episode we discuss the Synoptic Gospels and which of the three was (maybe) written first.   To get the most out of this journey through the Gospels, we suggest you do the following two things to prepare: 1 PRINT THE GOSPEL IN A YEAR NOTEBOOK. It's free and ready for you right here --> : http://catholicsprouts.com/the-gospels-in-a-year-on-the-catholic-sprouts-podcast   2 LOCATE A BIBLE! We will be reading from the New American Bible Revised Edition (NABRE), so that is the best translation to follow along with for young Catholics. However, if you have older Catholics, it's fun to follow along in another great Catholic translation (we recommend either the Revised Standard Version, Catholic Edition (RSV-CE) and the New Revised Standard Version, Catholic Edition (NRSV-CE)).   Thank you for joining us! Come Lord Jesus!  

As the one-year anniversary of the Westminster Study Bible approaches, I am joined by one of its editors, Dr. Emerson Powery, to dive into the vision, process, and purpose behind it. What really goes into the notes, commentary, and theological decisions of a study Bible? How does a study Bible shape the way we read Scripture? And why does the Westminster Study Bible offer something distinct from the many others already available?Emerson B. Powery is Professor of Biblical Studies at Messiah College. He is the coeditor of True to Our Native Land: An African American New Testament Commentary and the author of Jesus Reads Scripture: The Function of Jesus' Use of Scripture in the Synoptic Gospels and Mark in the Immersion Bible Studies series. Powery also serves on the editorial boards of the Journal of Biblical Literature and the Common English Bible.Personal Website/Writing: https://www.ryleyheppner.comApologetics Canada: https://apologeticscanada.com/ryley-heppner/Instagram: https://www.instagram.com/ryleyhepp/

Equipping Hour | Synoptic Gospels | Baptism and Temptation by OrlandoGrace

Equipping Hour | Synoptic Gospels | Birth Narrative by OrlandoGrace

Equipping Hour | Synoptic Gospels | Introduction by OrlandoGrace

Full Text of ReadingsFeast of the Transfiguration of the Lord Lectionary: 614The Saint of the day is Transfiguration of the LordThe Story of the Transfiguration of the Lord All three Synoptic Gospels tell the story of the Transfiguration (Matthew 17:1-8; Mark 9:2-9; Luke 9:28-36). With remarkable agreement, all three place the event shortly after Peter's confession of faith that Jesus is the Messiah and Jesus' first prediction of his passion and death. Peter's eagerness to erect tents or booths on the spot suggests it occurred during the week-long Jewish Feast of Booths in the fall. According to Scripture scholars, in spite of the texts' agreement it is difficult to reconstruct the disciples' experience, because the Gospels draw heavily on Old Testament descriptions of the Sinai encounter with God, and prophetic visions of the Son of Man. Certainly Peter, James, and John had a glimpse of Jesus' divinity strong enough to strike fear into their hearts. Such an experience defies description, so they drew on familiar religious language to describe it. And certainly Jesus warned them that his glory and his suffering were to be inextricably connected—a theme John highlights throughout his Gospel. Tradition names Mount Tabor as the site of the revelation. A church first raised there in the fourth century was dedicated on August 6. A feast in honor of the Transfiguration was celebrated in the Eastern Church from about that time. Western observance began in some localities about the eighth century. On July 22, 1456, Crusaders defeated the Turks at Belgrade. News of the victory reached Rome on August 6, and Pope Callistus III placed the feast on the Roman calendar the following year. Reflection One of the Transfiguration accounts is read on the second Sunday of Lent each year, proclaiming Christ's divinity to the Elect and baptized alike. The Gospel for the first Sunday of Lent, by contrast, is the story of the temptation in the desert—affirmation of Jesus' humanity. The two distinct but inseparable natures of the Lord were a subject of much theological argument at the beginning of the Church's history; it remains hard for believers to grasp. Saint of the Day, Copyright Franciscan Media

By Elias Vazquez - This sermon explores the unique qualities of the Gospel of John, emphasizing its distinct purpose and theological depth compared to the Synoptic Gospels. It highlights John's intimate relationship with Jesus and the profound themes his Gospel presents, inviting believers to deepen their faith and

In this episode of our New Testament Survey series, we explore the unique beauty and depth of the Gospel of John. Jonathan and Brandon discuss its authorship, historical setting, major themes, and how John's portrait of Jesus as the Son of God differs from the Synoptic Gospels. From “In the beginning was the Word” to the resurrection appearances, we'll walk through how John's gospel is both deeply theological and deeply personal—written so that we may believe and have life in His name (John 20:31).

Read OnlineAs Jesus got into a boat, his disciples followed him. Suddenly a violent storm came up on the sea, so that the boat was being swamped by waves; but he was asleep. Matthew 8:23–24This experience had quite an impression upon the disciples, which is evidenced by the fact that it is recorded in all three Synoptic Gospels. We also see this in the concluding words of the story after Jesus calmed the storm: “The men were amazed and said, ‘What sort of man is this, whom even the winds and the sea obey?'”Traditionally, this story has been interpreted as both an image of the Church as a whole, as well as the individual soul. The boat is an image of the Church through which we Christians navigate the perils of this life. We must remain in the Church to survive. Each person within the boat represents each one of us who is a member of the Church. The violent storm is an image of the many personal struggles we endure in  life, as well as the persecutions that the Church has endured and will continue to endure until the end of time.As the storm took hold of the boat, Jesus was asleep. But He was asleep for a reason. As we look at human history, especially the history of the Church, we find many times when God has seemed absent or “asleep” when turmoil, persecution, and hardship have arisen. Many people, if not all, have had the same experience at one time or another in life. As the disciples experience this storm, they offer us an ideal way to pray when we are tempted to despair in life. They wake Jesus and say, “Lord, save us!  We are perishing!” And though Jesus rebukes them for their lack of faith and their fear, He also responds to their pleas and calms the storm.What should the disciples have done in this case? Should they have trusted and allowed Jesus to remain asleep? Though our Lord did rebuke them for lacking faith, this story is primarily a revelation about God's mercy when we are tempted to fear. God knows that at times we will all feel overwhelmed and find ourselves tempted in this way. He knows our faith is not perfect, and so He allowed His disciples to set this example for us. Thus, whenever we do find ourselves overwhelmed and fearful in life, we should cry out to Him to save us. He wants us to turn to Him. Reflect, today, upon this prayer of the disciples. If you find that you are facing some personal crisis, or a larger family difficulty that remains unresolved, or are increasingly aware of other struggles afflicting the Church or society as a whole, then try to imitate this prayer of the disciples: “Lord, save us!  We are perishing!” Though these words, at first, may seem to be words of despair, they are actually words of hope and trust. They point us to Him Who is the only source of the peace we seek in our souls, families, the Church and our world. Look for the many ways that you and others experience the feeling of “perishing,” and cry out with all your heart to our Lord to save you and all who are in need.Most powerful Lord, I am amazed at Your divine power and ability to perfectly calm the storms that afflict Your people. Please fill me with hope and humility so that I will never hesitate to turn to You in my need and to also cry out to You for Your continuous intervention in the lives of others. Awake, oh Lord, and save Your people, for we will truly perish without You! Jesus, I trust in You.Image: Karemin1094, CC BY-SA 4.0, via Wikimedia CommonsSource of content: catholic-daily-reflections.comCopyright © 2025 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.

Read OnlineIt is this disciple who testifies to these things and has written them, and we know that his testimony is true. There are also many other things that Jesus did, but if these were to be described individually, I do not think the whole world would contain the books that would be written. John 21:24–25As we conclude our Easter season, we are given the conclusion of the Gospel of Saint John to ponder. Recall that John's Gospel has been a central focus throughout the Easter Season. Therefore, if you have been prayerfully reading the Gospel for Mass each day for the past several weeks, then you have truly immersed yourself in this holy Gospel.The Gospel of Saint John is much different from the other three Synoptic Gospels. John's language is mystical and symbolic. John presents the seven miracles as the seven “signs” that reveal Jesus' divinity. Jesus is identified as I AM, the Son of the Father, the Vine, the Bread of Life, the Light of the World, the Eternal Word, and more. John points to the Crucifixion as Jesus' hour of glory in which He takes up His throne of the Cross for the salvation of the world. And John's teaching on the Eucharist is truly profound.John states that the reason he wrote his Gospel was so “that you may come to believe that Jesus is the Messiah, the Son of God, and that through this belief you may have life in his name” (John 20:31). John clearly loved our Lord and understood Him, not only by personal experiences while Jesus was alive on earth but also through a profound level of prayer in his later years. And this depth of understanding and mystical knowledge is communicated in such a way that the reader is easily drawn into John's prayerful understanding.As John concludes His testimony about Jesus, he states something worth pondering. He states that Jesus did so many things that were not recorded by him or others, that if they were all written down, the whole world would not contain the books that would be written. First of all, everything that was written down could be the source of prayerful study for a lifetime. John's Gospel alone could never be exhausted of its meaning. But then consider this final line of John's Gospel and try to take it as a literal statement for a moment. If that statement were literally true, that the whole world could not contain the books that would record all that Jesus did, then this fact should leave us with a holy awe. In fact, the reason this must be true is because what Jesus did within each and every mind and heart He touched is truly indescribable. Volumes upon volumes could not thoroughly describe it. His divine action of saving souls, rescuing people from sin and death, and pointing them to eternal life is more than our feeble minds can fully comprehend. Reflect, today, upon the holy Gospel of Saint John. As we do conclude this Easter Season and our reading of John's Gospel, allow yourself to sit in awe of the infinite activity of our divine Lord in the lives of those who have turned to Him. Consider every movement of grace in their lives that has been accomplished with such care and love by our Lord. Reflect upon the fact that for eternity you will be contemplating the Eternal Word made Flesh, the Messiah, the Great I AM, the Son of the Father and every other name given to Him Who is our God and King. Saint John loved our Lord and understood Him deeply because he spent his life prayerfully pondering all that Jesus did. Continue to commit yourself to this holy pondering so that you will be drawn more deeply into this contemplation with holy awe.Jesus, Messiah, You are truly beyond comprehension in Your beauty, glory and holiness. You are God from God and Light from Light. You are the Great I AM, and all the books in the world could not properly describe the depth of Your greatness. Fill my mind and heart with the gift of deep spiritual insight so that I, like Saint John the Evangelist, will be continually drawn into a holy awe of You. Jesus, I trust in You.Image: Andrei Mironov, CC BY-SA 4.0, via Wikimedia CommonsSource of content: catholic-daily-reflections.comCopyright © 2025 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.

Message from Andrew Aucamp on May 25, 2025

In this episode we're joined by Dr. James Barker, who is Associate Professor in the Department of History at Western Kentucky University and the author of Writing and Rewriting the Gospels: John and the Synoptics (published by Eerdmans). In this episode we discuss Dr. Barker's theory of Gospel development, which entails the idea that each of our canonical Gospels were aware of the previously written ones, meaning not only that Luke used Matthew, but moreover that John knew of each of the Synoptic Gospels. We discuss some of the evidence for this, the developmental implications of this insight for Christology, among other things, and much more. Team members on the episode from The Two Cities include: Dr. John Anthony Dunne, Rev. Dr. Chris Porter, and Dr. Kris Song. Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.

In this sermon on John 2, pastor Andrey Gorban examines Jesus' act of cleansing the temple, which appears early in John's Gospel but later in the Synoptic Gospels. The sermon explores the zeal Jesus had for true worship, contrasting it with the commercialized and expedient practices of the religious leaders of His time. It highlights how Jesus' anger was directed towards the desecration of a sacred space meant for communion with God. Pastor Andrey also emphasizes the importance of internal purity over mere outward religious practices, and stresses the necessity of a new heart for genuine worship. The latter part of the sermon warns against superficial belief and underscores the vital need for personal relationship with Jesus.

Dr. Randy White of Taos, NM examines Jesus' divine claims in the Synoptic Gospels, refuting skepticism by highlighting his authority over sin, law, nature, and worship.

Revelation Class 13 – The Woman and the Beasts 05 February 2025 Revelation, Chapter Twelve - Fourteen    Patrick Henry Reardon, Revelation: A Liturgical Prophecy (Yonkers, NY: St. Vladimir's Seminary Press, 2018), 70–78. Chapter Twelve … Nonetheless, this is not simply a description of the Lord's nativity. The Woman in the vision is the mother of Jesus, but she is more; she is also the Church, which gives birth to Christ in the world. The sufferings and persecution of the Church are described as birth pangs (cf. Jn 16:21–22). The serpent, of course, is the ancient dragon that is the enemy of our race, the one who seduced the first woman in the garden. … Chapter Thirteen Up till now we have seen two beasts, one of them from the underworld (Chapter 11) and the other from the heavens (Chapters 12). Two more beasts will appear in the present chapter, one of them from the sea (verse 1), who also has seven heads and ten horns (cf. 12:3), and one from the land (verse 11). …  Far more than ourselves, one fears, the early Christians were aware of the power of evil in the world. They spoke of it frequently in personified forms that are difficult to interpret literally. And the Christians described their relationship to this evil as one of warfare. … Now we come to the beast arising out of the earth, a parody of Christ in the sense that he faintly resembles a lamb (verse 11). Performing great signs and bringing fire down from heaven (verse 13), he is also a parody of the two witnesses in Chapter 11; in this respect he resembles the magicians of Egypt. The Gospels, we recall, have several warnings against false christs and false prophets, who will work wonders. … Interpreters of the sacred text, however, have been most partial to the Hebrew form of the name, “Nero Caesar,” which does, in fact, add up to exactly the number six hundred and sixty-six. There are other possibilities, but this explanation seems the most compelling. The number was thus a reference to Nero, the first Roman emperor who ever undertook the persecution of the Christian Church. Chapter Fourteen … On the image of harvest as judgment, see Joel 4:13–14 (3:9–14). The Son of Man on the cloud is, of course, from the Book of Daniel, an image that Jesus interprets of Himself in each of the Synoptic Gospels. The rising pool of blood becomes a kind of Red Sea. Indeed, the following chapter will be full of imagery from the Book of Exodus. plagues, the cloud of the divine presence, the tent of testimony, Moses, the crossing of the Red Sea, and the destruction of the pursuers.

On today's Equipping You in Grace show, Dave has a wide-ranging conversation with Dr. Guy Waters about biblical illiteracy and biblical preaching focused on helping you understand the aim, goal, and marks of biblical preaching, how to listen to such sermons, and much more on this new Equipping You in Grace show.What you'll hear in this episodeWhat it means to preach the Word.Why it matters how we preach the Word to God's people.The marks of biblical preaching.The role biblical preaching should have in the life of the church.Why Christians should be under biblically qualified male pastors.How biblical preaching helps address the issue of biblical illiteracy.How pastors can continue to grow in their biblical literacy.How Christians should listen to sermons.How church members should address concerns about their pastors' sermons with their pastor and elders.How pastors should address false teaching from the pulpit.Concerns about preaching in the evangelical church and what to do about them.About Today's GuestDr. Guy Waters is the James M. Baird, Jr. Professor of New Testament with a particular interest in the letters and theology of Paul, the use of Scripture in the New Testament, and the Synoptic Gospels. He received his B.A. from the University of Pennsylvania (1995), his MDiv from Westminster Theological Seminary (1998), and his Ph.D. from Duke University (2002).  Prior to coming to RTS Jackson in 2007, he spent one year teaching Hellenistic Greek at Duke Divinity School and five years as Assistant Professor of Biblical Studies at Belhaven College.  In 2003, he became a teaching elder in the Mississippi Valley Presbytery (PCA).  He served as the Chair of the Credentials Committee for more than ten years.Subscribing, sharing, and your feedbackYou can subscribe to Equipping You in Grace via iTunes, Google Play, or your favorite podcast catcher. If you like what you've heard, please consider leaving a rating and share it with your friends (it takes only takes a second and will go a long way to helping other people find the show). You can also connect with me on Twitter at @davejjenkins, on Facebook, or via email to share your feedback.Thanks for listening to this episode of Equipping You in Grace!

Pastor Taylor Shippy - Luke 7:11-17 Splagchnizomai (σπλαγχνίζομαι) A funny sounding, ancient Greek word that is almost always reserved for Jesus. As a matter of fact, splagchnizomai is so rare in the Greek New Testament that it appears only in the Synoptic Gospels (x14 times). And out of the three, Luke uses splagchnizomai the most sparingly—just three times in his entire Gospel (cf. Lk 7:13; 10:33; 15:20). But what if splagchnizomai holds part of the secret to the easy yoke Jesus was talking about?

Read OnlineJohn testified further, saying, “I saw the Spirit come down like a dove from the sky and remain upon him. I did not know him, but the one who sent me to baptize with water told me, ‘On whomever you see the Spirit come down and remain, he is the one who will baptize with the Holy Spirit.' Now I have seen and testified that he is the Son of God.” John 1:32–34It's interesting to note that in the Gospel of John, Saint John the Baptist never baptized Jesus, as is depicted in the Gospels of Matthew, Mark and Luke. Instead, in the Gospel of John, John the Baptist simply witnessed the descent of the Holy Spirit from a distance, and then spoke the quoted line above. The next day, the Baptist pointed to Jesus as the “Lamb of God,” and two of his own disciples left the Baptist to follow Jesus.Why is there this apparent discrepancy between the Gospel of John and the three Synoptic Gospels? Though it's hard to answer that for certain, one thing that is made uniquely clear in the Gospel of John is that the Baptist was given a unique spiritual knowledge by the Father that Jesus was the “Lamb of God.” In this Gospel, the revelation of Who Jesus was did not take place in a way that everyone present heard and saw. Rather, John's Gospel focuses upon the interior realization that John the Baptist received from the One Who sent him. And the One Who sent him was the Father in Heaven.One spiritual truth worth pondering from the account of the Gospel of John read today is that the conviction and certainty given to the Baptist about Jesus' identity was so certain that he knew Who Jesus was beyond any shadow of a doubt. This personal revelation given to the Baptist changed his life. From that moment on, all he did was point people to Jesus.As you ponder this spiritual revelation about Jesus that the Baptist received from the Father in Heaven, consider for yourself what would be more convincing. Would it be more convincing to hear an audible voice from Heaven declare Who Jesus was? Or to receive this same knowledge through an interior and spiritual communication from the Father? If you believe that the former, the external and audible voice, would be more convincing, then you might want to pause and think again. The truth is that God's clearest and most certain form of communication to us is one that is internal. And even if there were an audible voice spoken from Heaven, as depicted in the Synoptic Gospels, that Voice would have to also be interiorly confirmed by faith in the hearts of the hearers so as to convince them on the deepest level. Reflect, today, upon the spiritual truth that God the Father wants to speak to you in the depths of your own soul so as to draw you into a certainty about Himself and all that He has spoken as true. Do you hear God speak? Have you allowed yourself to be convinced by His Voice? Listen to Him today and allow all that He speaks to you to become the source and goal of all that you say and do in life. Father in Heaven, You have revealed to me Who You are and Your plan for my life in many ways. And though You are always speaking to me, I acknowledge that I do not always listen. Please open my soul to You more fully so that I may come to faith and be certain of Your love and Your perfect will in my life. Jesus, I trust in You.Source of content: catholic-daily-reflections.comCopyright © 2024 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.Featured image above: Baptism of Christ By Andrea del Verrocchio, via Wikimedia Commons

The text explores the possible Aramaic origins of the Gospel of Thomas, a non-canonical collection of Jesus' sayings. Evidence suggests an Aramaic influence due to the sayings' structure, vocabulary, and thematic similarities to known Aramaic writings and the Synoptic Gospels. While no Aramaic manuscript exists, linguistic analysis reveals stylistic features aligning with Semitic parallelism and aphorisms. This supports the theory that the Gospel of Thomas, initially transmitted orally in Aramaic, was later translated into Greek. The text's overall argument posits a strong connection between the Gospel's content and the historical Jesus' Aramaic teachings. Online courses: www.twinsbiblicalacademy.com

NT Pod 104, "The Synoptic Translation Problem," looks at the issues of how English translations frequently mangle the agreements and disagreements between the Synoptic Gospels, and between the Synoptics and John. It is just over 15 minutes long. NT Pod 104: The Synoptic Translation Problem (mp3) Key texts: TBC! Feel free to leave your feedback below, on our Youtube channel, or on social media. Thanks to Ram2000, "Me and You", for the opening theme, released under a Creative Commons agreement.

These three stories occur in the Synoptic Gospels; John does not have a temptation story.  The temptation stories in Matthew and Luke are quite similar; Mark is as cryptic as the other two are detailed.  This temptation in the wilderness mirrors Israel's being tempted in the wilderness after escaping Egypt and being on the way to the Promised Land.  In fact, Jesus' quotes from Deuteronomy in rebuttal of the Devil come from contexts about Israel's experience in the wilderness.  In sum, Jesus is tempted to extol power, wealth, and status.  But he rejects this to carry out his God-sent mission.

Life. It seems to move so fast, doesn't it? Our days are filled with noise, pressing deadlines, and ever-increasing demands. And with all that's going on in the world, worry and fear easily become our constant companions. So in the middle of all this chaos, is it even possible to experience peace in this world?” Well, good news, my friend! Jesus offers peace because He IS peace. And today's guest, author and Bible teacher Melissa Spoelstra, reveals how it really is possible to slow down and linger with the living Word. You'll learn to imitate the pace of the Savior who never hurried but never failed to do everything God called Him to do. And you'll discover how growing in intimacy with Jesus will help you live, serve, and rest in His peace. SHOW NOTES: 413Podcast.com/322 Enter to win the GIVEAWAY and read the episode TRANSCRIPT in the show notes. Get my weekly email, Java with Jennifer, to be notified when a new podcast episode releases. Subscribe HERE.

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

A lecture given at L'Abri Fellowship in Southborough, Massachusetts. For more information, visit https://southboroughlabri.org/ by Esther Dalton The account of Jesus being led out into the wilderness to be tested by the devil is familiar and is found in all three Synoptic Gospels. Like tests in school, the question behind the challenges Jesus faces is "Have you internalized what you have been taught?" This lecture will look again at this familiar story and some of the Old Testament texts behind it as we seek to answer the question, "What had Jesus internalized that allowed him to pass the test?" and to discover what the answer might uncover in our own hearts as we seek to walk in the way of Jesus. The Copyright for all material on the podcast is held by L'Abri Fellowship. We ask that you respect this by not publishing the material in full or in part in any format or post it on a website without seeking prior permission from L'Abri Fellowship. ©Southborough L'Abri 2024

The phrase "synoptic gospels" is thrown around a lot in Biblical scholarship, but what does it mean, and why are they important? Are they as similar as people seem to think, and what do non-academics get wrong about them? Today, Megan is joined by Dr. Mark Goodacre, professor of Religious Studies and expert in all things synoptic, to answer these questions and to investigate some of his favorite differences between these fascinating texts. 

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Uncover the essence of the Trinity in this enlightening video. Explore the eternal nature of Jesus, the Word, and the relationship between the Father, Son, and Holy Spirit. Discover how the Gospel of John differs from the Synoptic Gospels by focusing on Jesus' divine nature and how this impacts our faith and daily life. Keywords such as 'Trinity,' 'Gospel of John,' 'eternal nature of Jesus,' 'Word became flesh,' and 'divine mission' are essential for those seeking to deepen their understanding of Christian doctrine and their personal relationship with God. Join us in reflecting on the transformative message of John's Gospel and how it reveals the heart of God through Jesus Christ. --- Support this podcast: https://podcasters.spotify.com/pod/show/jonlgroves/support

Read OnlineAs Jesus got into a boat, his disciples followed him. Suddenly a violent storm came up on the sea, so that the boat was being swamped by waves; but he was asleep. Matthew 8:23–24This experience had quite an impression upon the disciples, which is evidenced by the fact that it is recorded in all three Synoptic Gospels. We also see this in the concluding words of the story after Jesus calmed the storm: “The men were amazed and said, ‘What sort of man is this, whom even the winds and the sea obey?'”Traditionally, this story has been interpreted as both an image of the Church as a whole, as well as the individual soul. The boat is an image of the Church through which we Christians navigate the perils of this life. We must remain in the Church to survive. Each person within the boat represents each one of us who is a member of the Church. The violent storm is an image of the many personal struggles we endure in  life, as well as the persecutions that the Church has endured and will continue to endure until the end of time.As the storm took hold of the boat, Jesus was asleep. But He was asleep for a reason. As we look at human history, especially the history of the Church, we find many times when God has seemed absent or “asleep” when turmoil, persecution, and hardship have arisen. Many people, if not all, have had the same experience at one time or another in life. As the disciples experience this storm, they offer us an ideal way to pray when we are tempted to despair in life. They wake Jesus and say, “Lord, save us!  We are perishing!” And though Jesus rebukes them for their lack of faith and their fear, He also responds to their pleas and calms the storm.What should the disciples have done in this case? Should they have trusted and allowed Jesus to remain asleep? Though our Lord did rebuke them for lacking faith, this story is primarily a revelation about God's mercy when we are tempted to fear. God knows that at times we will all feel overwhelmed and find ourselves tempted in this way. He knows our faith is not perfect, and so He allowed His disciples to set this example for us. Thus, whenever we do find ourselves overwhelmed and fearful in life, we should cry out to Him to save us. He wants us to turn to Him.Reflect, today, upon this prayer of the disciples. If you find that you are facing some personal crisis, or a larger family difficulty that remains unresolved, or are increasingly aware of other struggles afflicting the Church or society as a whole, then try to imitate this prayer of the disciples: “Lord, save us!  We are perishing!” Though these words, at first, may seem to be words of despair, they are actually words of hope and trust. They point us to Him Who is the only source of the peace we seek in our souls, families, the Church and our world. Look for the many ways that you and others experience the feeling of “perishing,” and cry out with all your heart to our Lord to save you and all who are in need.Most powerful Lord, I am amazed at Your divine power and ability to perfectly calm the storms that afflict Your people. Please fill me with hope and humility so that I will never hesitate to turn to You in my need and to also cry out to You for Your continuous intervention in the lives of others. Awake, oh Lord, and save Your people, for we will truly perish without You! Jesus, I trust in You.Source of content: catholic-daily-reflections.comCopyright © 2024 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.Image: Jesus Calms the Storm – Fresco by Silvestro Pistolesi in the clerestory of the Church of the Transfiguration at the Community of Jesus, via Wikimedia Commons

Was Jesus crucified for challenging the empire or for atoning for humanity's sins? Joined by Reverend Caleb Lines this episode tackles age-old theological questions through a fresh perspective. Caleb, who hails from a progressive Christian background, shares insights from his compelling sermon, "Jesus was crucified for standing up to empire and not to atone for the sins of humanity." Our conversation digs deep into the historical and political contexts surrounding Jesus' crucifixion, urging listeners to reconsider traditional interpretations. We then move on to dissect the concept of atonement as presented in the New Testament, revealing the contrasting depictions of Jesus in the Synoptic Gospels and John. Does the New Testament present a unified view, or are there significant theological discrepancies? Caleb and Craig challenge the later development of penal substitutionary atonement and bring to light the often-overlooked complexities within the New Testament. This segment is sure to provoke thought and aims to foster a nuanced understanding of Jesus' messages and their implications for Christian faith and practice today. Finally, we broach the subject of progressive Christianity, emphasizing its roots in Jesus' teachings on peace, justice, and inclusivity. Caleb helps us navigate the delicate balance of faith and politics, touching on modern humanitarian crises and the role of pastors in guiding their congregations through these challenges. We also explore the concept of Christian anarchy and if voluntary charity could potentially solve societal issues better than government intervention. This episode is for anyone interested in the intersections of faith, politics, and social justice.   SUPPORT THE PROJECT: thebadroman.com/donate   Connect with Reverend Caleb Lines: progressivechristianity.org University Christian Church in San Diego website and Facebook Awakened: A 52-Week Progressive Christian Devotional   For Full Show Notes: https://www.thebadroman.com/show-notes/episode-110   Starting points & Key Moments: 01:07 Who is Reverend Caleb Lines  07:15 Jesus' Subversive Message 15:02 Understanding Atonement in the New Testament 22:10 Jesus as a Political Figure 27:37 Interpretations of Scripture and God 32:45 The Problem of Biblical Literalism 38:55 Progressive Christianity Defined Through Conversation 44:25 Tackling Misconceptions about Progressive Christianity 49:39 Christian Anarchy vs Government Accountability 54:45 The Call to Social Justice   For more on The Bad Roman Project: Blog submissions: thebadroman.com/contribute-to-the-blog Connect with us on social: thebadroman.com/social-links Want to get more involved? Request to join the private discussion group on Facebook (Bad Romans Only!!) No King but Christ Network: nokingbutchristnetwork.com

We're back to co-opting women's labor pain to explain how difficult it is to be a man, meanwhile Jesus is offering God concierge services. Feeling let down by recent chapters, we explore some of the differences between John and the Synoptic Gospels.If you want MORE drinking and bible-ing, including bonus episodes, interviews with experts, fun mini series', and more, consider becoming a ‘parishioner' at Patreon.com/DrunkBibleStudyOur theme music is Book Club by Josh and Anand.

It is this disciple who testifies to these things and has written them, and we know that his testimony is true. There are also many other things that Jesus did, but if these were to be described individually, I do not think the whole world would contain the books that would be written. John 21:24–25As we conclude our Easter season, we are given the conclusion of the Gospel of Saint John to ponder. Recall that John's Gospel has been a central focus throughout the Easter Season. Therefore, if you have been prayerfully reading the Gospel for Mass each day for the past several weeks, then you have truly immersed yourself in this holy Gospel.The Gospel of Saint John is much different from the other three Synoptic Gospels. John's language is mystical and symbolic. John presents the seven miracles as the seven “signs” that reveal Jesus' divinity. Jesus is identified as I AM, the Son of the Father, the Vine, the Bread of Life, the Light of the World, the Eternal Word, and more. John points to the Crucifixion as Jesus' hour of glory in which He takes up His throne of the Cross for the salvation of the world. And John's teaching on the Eucharist is truly profound.John states that the reason he wrote his Gospel was so “that you may come to believe that Jesus is the Messiah, the Son of God, and that through this belief you may have life in his name” (John 20:31). John clearly loved our Lord and understood Him, not only by personal experiences while Jesus was alive on earth but also through a profound level of prayer in his later years. And this depth of understanding and mystical knowledge is communicated in such a way that the reader is easily drawn into John's prayerful understanding.As John concludes His testimony about Jesus, he states something worth pondering. He states that Jesus did so many things that were not recorded by him or others, that if they were all written down, the whole world would not contain the books that would be written. First of all, everything that was written down could be the source of prayerful study for a lifetime. John's Gospel alone could never be exhausted of its meaning. But then consider this final line of John's Gospel and try to take it as a literal statement for a moment. If that statement were literally true, that the whole world could not contain the books that would record all that Jesus did, then this fact should leave us with a holy awe. In fact, the reason this must be true is because what Jesus did within each and every mind and heart He touched is truly indescribable. Volumes upon volumes could not thoroughly describe it. His divine action of saving souls, rescuing people from sin and death, and pointing them to eternal life is more than our feeble minds can fully comprehend. Reflect, today, upon the holy Gospel of Saint John. As we do conclude this Easter Season and our reading of John's Gospel, allow yourself to sit in awe of the infinite activity of our divine Lord in the lives of those who have turned to Him. Consider every movement of grace in their lives that has been accomplished with such care and love by our Lord. Reflect upon the fact that for eternity you will be contemplating the Eternal Word made Flesh, the Messiah, the Great I AM, the Son of the Father and every other name given to Him Who is our God and King. Saint John loved our Lord and understood Him deeply because he spent his life prayerfully pondering all that Jesus did. Continue to commit yourself to this holy pondering so that you will be drawn more deeply into this contemplation with holy awe. Jesus, Messiah, You are truly beyond comprehension in Your beauty, glory and holiness. You are God from God and Light from Light. You are the Great I AM, and all the books in the world could not properly describe the depth of Your greatness. Fill my mind and heart with the gift of deep spiritual insight so that I, like Saint John the Evangelist, will be continually drawn into a holy awe of You. Jesus, I trust in You. Source of content: catholic-daily-reflections.comCopyright © 2024 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.Featured images above: Apostle John the Theologian on the island of Patmos By Andrey Mironov, via Wikimedia Commons

Questions about what the Bible means when it says Jesus will sit at the right hand of God if Jesus is God and why the writers of the Synoptic Gospels didn't write about Jesus claiming to be God. If Jesus is God, what does the Bible mean when it says Jesus will sit at the right hand of God? Why didn't the writers of the Synoptic Gospels pick up on Jesus speaking of himself as a divine deity, as God himself?

He made a whip out of cords and drove them all out of the temple area, with the sheep and oxen, and spilled the coins of the money-changers and overturned their tables, and to those who sold doves he said, “Take these out of here, and stop making my Father's house a marketplace.” John 2:15–16All four Gospels speak of Jesus' cleansing of the Temple. However, there is a difference between the way this event is portrayed in the Synoptic Gospels (Matthew, Mark and Luke) and in the way it is portrayed in John's Gospel. John's Gospel places this event at the very beginning of Jesus' public ministry during the first of His three annual trips to Jerusalem for the Passover. This was His first attempt at cleansing the Temple. Jesus was also less severe in John's version of the story, stating only that the moneychangers had turned His Father's House into a “marketplace.” In the three Synoptic Gospels, this event takes place at the very end of Jesus' public ministry, less than a week before Jesus' death when He returned to Jerusalem for the last time. In those versions, Jesus was more severe, stating that the moneychangers had turned His Father's House into a “den of thieves” and not just a “marketplace.” In commenting upon the differences between John's version and the Synoptics, Saint Augustine and Saint Thomas Aquinas believe that they are two different occasions when a similar act of cleansing of the Temple took place.The Jewish Temple, at the time of Jesus' public ministry, was the place people traveled to each year for Passover to offer the sacrifice of a spotless lamb in commemoration of the first Passover in Egypt when God set the Jews free from slavery. During this annual celebration, Jewish families who traveled to Jerusalem would purchase a lamb for sacrifice. At the appointed time, they slaughtered the animal in the courtyard of the Temple and then presented it to the priest who gathered some of the blood and sprinkled it on the altar, and then removed the skin, organs and fat to be burned in sacrifice. The meat was returned to the family and roasted on a pomegranate branch so that they could feast on it as they recalled the saving action God granted their ancestors in Egypt. Today, we see the Jewish Temple as a symbol and prefiguration of Christ, the New Temple Who is also the priest and the Lamb of Sacrifice. Recall, also, that at Jesus' death, the veil of the Temple was torn in two, opening it up to the whole world so that all may share in the Sacrifice of the Lamb of God. We are now invited into this Holy of Holies to share in the new life of grace accomplished by His Sacrifice. Since the grace of this Sacrifice of our Lord enters into each and every heart that believes, to cleanse and purify, then every person receiving this grace becomes a new dwelling place of God, a member of His new Temple, the Body of Christ.When Jesus came to the Passover feast and witnessed the buying and selling of these animals in the Temple, He drove them out with much zeal. It was clear that this holy celebration of the Passover had become less of a celebration of faith and more of a marketplace for profit. Jesus' action is also a symbol of the zeal with which He now seeks to cleanse the temple of your soul. At first, when sin and disorder pervade our souls, our Lord may take the approach of a gentle rebuke, as He did in His first cleansing of the Temple in John's Gospel. If we persist in our sins, then our Lord will become more zealous in His cleansing as He was in His final attempt to cleanse the Temple the week before He died.Reflect, today, upon this twofold cleansing of the Temple in Jerusalem by our Lord and apply Jesus' sacred actions today to your own soul. Are there new sins that you have fallen into recently that require a gentle rebuke from our Lord? Are there sins that Jesus has been revealing to you for years now that you obstinately persist in? Allow Him to rebuke you in love and to cleanse you so that His saving Sacrifice as the Lamb of God will indeed purify you, and allow His judgment and wrath to “passover” you this Lent.My cleansing Lord, You cleansed the Temple of Jerusalem not once, but twice. Your zeal for its purity of worship was clear. Please come and make my soul Your dwelling place today and cleanse me of all sin. Please help me to especially see any ways that I have remained obstinate in my sin, and please cleanse those sins with much vigor. Jesus, I trust in You. Source of content: catholic-daily-reflections.comCopyright © 2024 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.Featured image above: Christ Cleansing the Temple, via flickr

John testified further, saying, “I saw the Spirit come down like a dove from the sky and remain upon him. I did not know him, but the one who sent me to baptize with water told me, ‘On whomever you see the Spirit come down and remain, he is the one who will baptize with the Holy Spirit.' Now I have seen and testified that he is the Son of God.” John 1:32–34It's interesting to note that in the Gospel of John, Saint John the Baptist never baptized Jesus, as is depicted in the Gospels of Matthew, Mark and Luke. Instead, in the Gospel of John, John the Baptist simply witnessed the descent of the Holy Spirit from a distance, and then spoke the quoted line above. The next day, the Baptist pointed to Jesus as the “Lamb of God,” and two of his own disciples left the Baptist to follow Jesus.Why is there this apparent discrepancy between the Gospel of John and the three Synoptic Gospels? Though it's hard to answer that for certain, one thing that is made uniquely clear in the Gospel of John is that the Baptist was given a unique spiritual knowledge by the Father that Jesus was the “Lamb of God.” In this Gospel, the revelation of Who Jesus was did not take place in a way that everyone present heard and saw. Rather, John's Gospel focuses upon the interior realization that John the Baptist received from the One Who sent him. And the One Who sent him was the Father in Heaven.One spiritual truth worth pondering from the account of the Gospel of John read today is that the conviction and certainty given to the Baptist about Jesus' identity was so certain that he knew Who Jesus was beyond any shadow of a doubt. This personal revelation given to the Baptist changed his life. From that moment on, all he did was point people to Jesus.As you ponder this spiritual revelation about Jesus that the Baptist received from the Father in Heaven, consider for yourself what would be more convincing. Would it be more convincing to hear an audible voice from Heaven declare Who Jesus was? Or to receive this same knowledge through an interior and spiritual communication from the Father? If you believe that the former, the external and audible voice, would be more convincing, then you might want to pause and think again. The truth is that God's clearest and most certain form of communication to us is one that is internal. And even if there were an audible voice spoken from Heaven, as depicted in the Synoptic Gospels, that Voice would have to also be interiorly confirmed by faith in the hearts of the hearers so as to convince them on the deepest level.Reflect, today, upon the spiritual truth that God the Father wants to speak to you in the depths of your own soul so as to draw you into a certainty about Himself and all that He has spoken as true. Do you hear God speak? Have you allowed yourself to be convinced by His Voice? Listen to Him today and allow all that He speaks to you to become the source and goal of all that you say and do in life. Father in Heaven, You have revealed to me Who You are and Your plan for my life in many ways. And though You are always speaking to me, I acknowledge that I do not always listen. Please open my soul to You more fully so that I may come to faith and be certain of Your love and Your perfect will in my life. Jesus, I trust in You.Source of content: catholic-daily-reflections.comCopyright © 2023 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.

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