Podcasts about tiberius caesar

Praying with Biblical Characters 

(This podcast was previously published on July 11, 2021)   Jesus Ministries, Joan Boney  ...    As the wickedness increases we know Jesus comes soon and the judgment of God and the complete destruction of the heaven and earth by God.   On July 10, 2021,  I was watching on NFL channel the replay of a football game from 2020.   A commercial appeared on screen.  It was obvious to me this commercial was extremely high level advertisement.   Total black screen ... with one word at a time in white letters in the center of the screen.   NFL ... is ... for ... (several words) then ... Gays ... Lesbians ... etc ...   Who speaks what the Bible says?   (Even most churches won't do this today.)   The Bible says:   Romans 1:26-27   26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:   27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.   28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;  

In this compelling solo episode, Jesse Schwamb unpacks one of Scripture's most famous—and misunderstood—passages: Jesus' confrontation with the Pharisees and Herodians over paying taxes to Caesar. Far from being a simple political soundbite, Matthew 22:15-22 reveals Jesus' brilliant wisdom in dismantling false dilemmas and redirecting our focus to identity rather than ideology. Through careful exegesis, Jesse demonstrates how Christ's response cuts through political posturing to address the deeper question: Whose image do we bear? This episode serves as both a masterclass in biblical interpretation and a timely reminder that our ultimate allegiance belongs not to any earthly authority, but to the God whose image we carry. Perfect preparation for the podcast's upcoming journey through the parables of Jesus. Key Takeaways Jesus Cannot Be Cornered: The Pharisees and Herodians crafted what seemed like an inescapable trap, but Jesus transcends false dilemmas by reframing the question entirely, demonstrating His divine wisdom and authority. The Imago Dei Is Central: By asking "Whose image is this?" about the coin, Jesus points to the deeper question: Whose image is on you? We bear God's image, making our primary obligation to Him, not Caesar. Civil Authority Is Real but Bounded: Jesus affirms legitimate temporal authority ("render to Caesar") while establishing that all such authority is derivative and limited by God's ultimate sovereignty. Hypocrisy Is Exposed by Action: The Pharisees' immediate production of a Roman coin revealed they were already participants in the system they questioned, undermining their supposed concern for Jewish law. Amazement ≠ Transformation: The opponents "marveled" and left, demonstrating that intellectual defeat or astonishment at Jesus' teaching is not equivalent to spiritual conversion or surrender. Identity Precedes Politics: Before asking what we owe the government, we must ask what we owe God—the answer being ourselves, as those created in His image. The Breath of Divine Life: Our creation bears special intimacy—God breathed life into humanity, making us doubly unique as both image-bearers and recipients of His divine breath, foreshadowing spiritual regeneration. In-Depth Analysis The Imago Dei Is Central Jesus' response to the tax question brilliantly redirects attention from political obligation to theological identity. When He asks "Whose image is this?" about the denarius, He's employing the Greek word eikon—the same term used in the Septuagint translation of Genesis 1:27 for humanity being made in God's image. This isn't coincidental wordplay; it's deliberate theological teaching. The profound truth here is that while Caesar's image on a coin establishes his claim to that piece of metal, God's image stamped on humanity establishes His total claim on us. We are not our own; we were bought with a price far greater than any taxation. The coin metaphor works because it's a physical representation of ownership and authority—but our bodies and souls are the true "coinage" that belongs to God. This reframes every political question as ultimately subordinate to our identity as image-bearers, reminding us that our primary citizenship, allegiance, and obligation is heavenly, not earthly. Civil Authority Is Real but Bounded Jesus' statement "render to Caesar the things that are Caesar's" has often been misinterpreted as establishing a complete separation between sacred and secular realms. However, Reformed theology—particularly Calvin's interpretation—understands this passage as establishing legitimate but limited civil authority within God's sovereignty. Caesar's authority is real and should be respected; Christians are called to submit to governing authorities as Paul argues in Romans 13. However, this authority is derivative, not ultimate. Caesar operates within a sphere that God ordains and limits. There is no zone of existence that belongs exclusively to Caesar, outside God's jurisdiction. The state has legitimate claims on our obedience, our taxes, and our civic participation—but never on our worship, our ultimate allegiance, or our conscience when it contradicts God's law. This creates a framework for Christian citizenship that takes earthly government seriously while never granting it the totalizing authority that belongs to God alone. Amazement ≠ Transformation The conclusion of this encounter is sobering: the Pharisees and Herodians were "amazed" but unchanged. They marveled at Jesus' wisdom, were intellectually outmaneuvered, and had nothing more to say—yet they walked away to plot His crucifixion. This demonstrates a crucial truth for evangelism and apologetics: winning an argument is not the same as winning a soul. Intellectual defeat can coexist with spiritual hardness. Someone can acknowledge the brilliance of Jesus' teaching, be unable to counter His logic, and still refuse to surrender their life to Him. This reminds us that conversion is the work of the Holy Spirit, not merely the result of superior argumentation. Our task is faithful witness and clarity in presenting truth, but we must pray for the Spirit to do what only He can do—soften hearts, open eyes, and bring dead souls to life. Astonishment at Jesus must give way to submission to Jesus. Memorable Quotes "You can never corner Jesus. Of course, you can never catch him off guard. And while those seem like very just trite and straightforward explanations of who he is and what his character is like as the son of God, we should not go away from them too quickly because what we find here is the wisdom and the brilliance of God in providing teaching to cut to the hearts of what is actually in the question." "Caesar can have his coin, but he cannot have you. Not in any ultimate sense. You and I, loved ones, we belong to God." "Being out argued is not the same as being transformed. You can leave someone with nothing to say and still not reach the heart." Full Episode Transcript [00:00:08] Jesse Schwamb: So here's the trap. If Jesus says yes, pay the tax, he completely alienates the crowd of Jewish pilgrims who are beginning to believe that he might be the Messiah who will liberate Israel from Rome if he says. No, do not pay it. He could obviously be reported to the Roman authorities as a seditious rebel. Either answer loses. There's really no good way out of this. At least on the face. Either answer costs him something, his popularity or his freedom, and this is what we call a false dilemma. The Pharisees think that they've got him cornered. But here's the thing, loved ones they haven't. You can never corner Jesus. Of course, you can never catch him off guard. And while those seem like very just trite and straightforward explanations of who he is and what his character is like as the son of God, we should not. Go away from them too quickly because what we find here is the wisdom and the brilliance of God in providing teaching to cut to the hearts of what is actually in the question. And Jesus doesn't play this game. Welcome to episode 487 of The Reformed Brotherhood. I'm Jesse, and this is the podcast for all those with the Imago Day. Hey, brothers and sisters, so let's talk taxes. Now you should know that the Reform Brotherhood is not that kind of podcast, but I suspect that you had one of two responses when you heard that topic. Either it piqued your interest or you thought, I'm just totally gonna skip this episode, and I get that. That's a polarizing topic. It's in part why I said it at the top, but I want us to chat a little bit today about a passage of the scripture where Jesus himself brings up taxes, but not in that way. In fact, he demonstrates some exceptional teaching, showing the wisdom of God in a very difficult and complex circumstance. And so we're gonna spend just a little bit of time hanging out in Matthew 22.  [00:02:17] Why Matthew 22 [00:02:17] Jesse Schwamb: Now, why are we doing this? Why this on this episode? Well, we're about to continue on the podcast, our inexorable march through all of the parables of Jesus as we go into the summer months. It's parable, summer loved ones, which I realize sounds like a horrible name for like a low budget drama. But in this case, Tony and I are about to reem embark or pick up our journey in the parables of Jesus. And what we find in Matthew 22 is this little exchange. It happens. And it actually is in the midst of a bunch of parables that are happening. It's in some ways a response to the parables that Jesus is bringing forward. And also, I just love this passage so much, and since we're doing one more solo episode, before we, we reunite and the band comes back together and we start talking about parables. I thought this is a great way for us to, again, consider the teachings of Jesus. In light of everything that he's saying and teaching in these really lovely stories. And so we find ourselves to think right in Matthew 22, which is a great place to be. So come hang out with me there. Grab a Bible, go stop your car right now and pull up on your phone the Matthew 22 so you can read along with me because this is something fantastic. It's one of the most famous passages actually in the gospels. And also at the same time, it's one of the most misused texts in the history of political theology. Because people on every side of almost every date about this topic, especially taxes since they're mentioned here, have reached for this passage, like it's some kind of Swiss Army knife. So I think the best thing that we can do. Our conversation right now is, let's slow down a little bit. Let's chill out. Let's get easy. Let's read it carefully and figure out what Jesus was actually doing here because it is, I promise you, far more interesting than just like a soundbite about taxes and the way that I beta you. At the top of this episode by saying, let's talk about taxes. [00:04:09] Setting the Scene [00:04:09] Jesse Schwamb: Now, before we get to this particular passage, here's a bit of scene setting, which I think is really important before we get to verse 15, which is where we're gonna pick up. Jesus has entered Jerusalem in the triumphal procession. He's cleansed the temple. He's cursed a fig tree, and he delivered three withering parables aimed directly at the religious establishment. We've got the parable of the two sons. The parable of the Wicked Tenants, the parable of the wedding banquet, which by the way, we're gonna get to all those bad boys. They will all have their own episodes because they're all brilliant and exceptional in each their own way, and they deserve for us to sit in them a little bit. But by the time we reach chapter 22, verse 15, I think at this point the Pharisees have heard enough. They are not stoked about the fact that Jesus is coming after them and coming in hot. And so the response is, let's set a trap. Let's now go back on the offensive. Let's give Jesus a test in front of everybody. So he's gonna be pinned down with something very difficult to explain or to answer. And so that's exactly where we find Matthew writing in 22 verse 15.  [00:05:15] Reading the Passage [00:05:15] Jesse Schwamb: Here's where we pick it up. Matthew writes under the inspiration of the Holy Spirit. Then the Pharisees went and took counsel together about how they might trap Jesus in what he said, and they sent their disciples to him along with the Herodians saying, teacher, we know that you are truthful and teach the way of God in truth and deferred a no one for you are not partial to any. Therefore, tell us what do you think? Is it lawful to give a tax to Caesar or not? But Jesus knowing their wickedness said, why are you testing me? You hypocrites, show me the coin used for the tax. And they brought him a denarius and he said to them, whose likeness in inscription is this? They said to him, Caesar's. Then he said to them, therefore rendered Caesar, the things that are Caesar's and to God, the things that are god's. And hearing this, they marveled and leaving him, they went away. What an incredible passage. I love this so much in part because we're about to see here this wisdom in the teaching of God through Jesus. It's both spicy. It comes with almost like a clenched fist. It strikes back, but it gets to the root of something that wasn't even part of the original question and unentangle the trap to such a degree that the end result is that. Everybody is left speechless and they just have to walk away.  [00:06:41] Enemies Unite [00:06:41] Jesse Schwamb: And it starts with this idea that the Pharisees went and plotted how to entangle him in his words. Matthew actually uses this interesting word here, this idea of they took counsel together. It's a formal deliberate scheme. In other words, they definitely talked about this. It's premeditated, it's not impulsive. It's a confrontation with design. And the Pharisees are doing opposition research. They want to. Trap him, tangle him up. The Greek is to snare or to trap in a net. So they're hunting. They're trying to snipe Jesus, and they're going to send in this least likely combination of collaborators, collaborators, to do this whole thing. It's worth noting here. These groups that we have in the passage, the Pharisees and the Herodians, these guys were natural enemies. The Pharisees were Jewish priests or purists who despised Roman rule, and the Herodians were political pragmatists who basically owed their power to Rome. And so these guys, you can imagine, they agreed on almost nothing except that Jesus needed to be stopped. And when your enemies join forces to come after you. I guess you know, you've been effective. We might think about the own, own, our own times in which we live and the kind of polarized way our societies tend to be bending and tilting right now. And to think what would it take for everybody to come together, unite on common hatred or disagreement about some kind of third element or party? What would it take for that to happen? And so here, there is. The sense in which both the Pharisees and the pros for all of their dislike toward each other, for all their philosophical and religious disagreements, for all of their political conniving against each other, they are completely united in this purpose. And they easily come together to say, Jesus, we must deal with, and it requires all of us, let us come together and reason against him finding a way that we can consolidate our effort and power to such a degree that we leverage one another to entrap him. So there's something here where I think they're demonstrating what the Psalms say that God, when the nation's rage against God, he laughs. He holds 'em in derision. And here's a perfect example of that. In a microcosmic kind of way, we find these two groups who really should never be with one another, finding common ground and unity to try to defeat. Jesus.  [00:08:56] Flattery as a Trap [00:08:56] Jesse Schwamb: And so this delegation arrives and here is their approach to Jesus. They say, teacher, we know that you are true and you teach the way of God truthfully, and you don't care about anyone's opinion. For you are not swayed by appearances. This is some kind of magnificent flattery, and it actually, it's almost entirely true, which just makes this so ironic. There's a confession among the Herodians and the Pharisees, even as I tried to undermine Jesus, you know, that's what makes this so dangerous. They say you don't care about anyone's opinion. You're not swayed by appearances. They're essentially saying you can't be pressured. You'll answer honestly no matter what. And in saying so, they're trying to pressure Jesus, of course, into answering honestly. But it's like a rhetorical judo move. The compliment is the trap spring mechanism. Calvin, in this passage, likes to know that they address Jesus as teacher to feign respect while concealing this animosity, this ho hostility that they have towards him. They want him to be relaxed. Flattered off guard as if it's possible to take the son of God off guard, but notice what they're actually confessing in that flattery. Jesus is truthful. He teaches God's way accurately. He's not a respecter of persons. Every word they speak in false praise is true testimony about who he is, which makes their hypocrisy all the more damning. And this is the thing, for as much as anybody wants to try to blaspheme Jesus for as much as anybody wants to come at him with one particularly. Facet of his character. For instance, he's a good teacher or he seems to teach peace and love and truth and that, and that's it. They compliment him while at the same time confessing themselves short of the true confession of who he is. And so it's ironic to me that these guys. Who in their hearts are holding all of this malice toward Jesus. Say, well, you're not a respecter of persons because you th see things as they are and not merely as they appear to be, while all the time thinking that they're truthfully concealing the fact that they hate him and yet are flattering them with his, flattering him with their tongues. The absurdity of this is absolutely insane. And so I think if you're in this moment, you have to be appreciating. This sense of what is building here? How is Jesus going to respond? The trap has been set. They've tried to flatter him, and of course he's not buying it. But they start with this question. All of that's a set up to say here is like the real punchline. Tell us then, what do you think? Is it lawful to pay taxes to Caesar or not?  [00:11:36] The False Dilemma [00:11:36] Jesse Schwamb: Now, if you're like me, quite honestly, you might wish that Jesus answered this question differently. This is the trap, the trap. Snapshots on this single question or so they think, I mean, I, I truly believe they think they're being really smart here, that they've come to terms with maybe lots of ideas. I don't know what they did. Whatever the equivalent of using chat GPT was, they said, how can we entrap Jesus? They all got together. They devised a plan. I'm sure they had. Some kind of whiteboard where they're brainstorming ideas and some came up and said, no, that's not gonna work. And others came. I imagine they settled on this because they thought there was no way outta this. And in some ways it's actually a really brilliantly engineered dilemma. The tax in question here is the kenzos. This was the Roman poll tax. A denarius per head paid directly to Rome, and it was incredibly and deeply controversial. Some Jews viewed paying it as completely an act of collaboration with an occupying pagan power, and the zealots called it outright sin, and the HEROs thought it was perfectly fine. So here's the trap. If Jesus says yes, pay the tax, he completely alienates the crowd of Jewish pilgrims who are beginning to believe that he might be the Messiah who will liberate Israel from Rome if he says. No, do not pay it. He could obviously be reported to the Roman authorities as a seditious rebel. Either answer loses. There's really no good way out of this. At least on the face. Either answer costs him something, his popularity or his freedom, and this is what we call a false dilemma. The Pharisees think that they've got him cornered. But here's the thing, loved ones they haven't. You can never corner Jesus. Of course, you can never catch him off guard. And while those seem like very just trite and straightforward explanations of who he is and what his character is like as the son of God, we should not. Go away from them too quickly because what we find here is the wisdom and the brilliance of God in providing teaching to cut to the hearts of what is actually in the question. And Jesus doesn't play this game.  [00:13:40] Coin and Hypocrisy [00:13:40] Jesse Schwamb: Jesus aware of the malice says, why? Put me to the test. You hypocrites, show me the coin for the tax. He doesn't even pretend to take the question at face value. He immediately identifies what's happening. This is a test and you all are hypocrites. Now, for me, I think if you are in the seats or standing in the shoes or the sandals, I suppose, of the Herodians or the Pharisees. I would be like, if I were on the side, I would be like, pull up, pull up, get out, get out. He's onto us just just with Jesus directly coming at them and labeling them as hypocrites. I think that itself undoes all of this. They've been exposed from the very beginning and Jesus doesn't mess around. It's like him coming into the temple to cleanse the temple, and it's as if in his left hand, he has mercy in his right hand. He has that cord that whip. And the word that Matthew uses here for hypocrites is one that Jesus deploys with like surgical precision throughout his this gospel. A hypocrite is someone performing virtue they do not possess. And right away he identifies it. These men are performing concern for Jewish law while actually serving their own political agenda. And I love that the son of God in power does not put up with that at all. And then, and I think this is. Absolutely delightful. Jesus asked them for a coin of all the things he could have said or done. Here's where there is like a little bit of a kind of a parable feel to this. He asked for the physical object, the thing that they're talking about. He asks, and interestingly, he doesn't have one. He's the guest of Pilgrim, the one without a Roman Denarius in his pocket. But, and here's what's interesting. Loved ones, they produce one immediately for him, which means the people who are asking whether it's lawful to use Roman currency are already using Roman currency. Jesus hasn't even answered yet, and hypocrisy is already self-evident. I think that's a considerable fact. The, the instance that they're able to produce the coin promptly, I don't think is a minor detail. It implicates them. They're already participants in the Roman economic system, which. I would say it's not necessarily a bad thing. Their question about whether it's lawful to pay taxes to Caesar is somewhat undermined though by the fact that they're carrying Caesar's money in the temple precincts. In other words, the whole thing just smells a setup. And even Jesus asking for the coin is showing them and others around them that not is he onto them. Not only does he see through them, but he is undermining the complete argument that they're making, showing that the question that they need to have answered is actually not about taxes at all. It's about something much deeper he's about to answer or bring forward the question, rather, whose image is on you. [00:16:29] Whose Image [00:16:29] Jesse Schwamb: And he starts by holding up the coin and saying, whose image is on this? So they bring him a denarius and Jesus says to them, whose likeness and inscription. Is this now the denarius of Tiberius Caesar bore his portrait in the inscription. The inscription, generally historians say, said something like Tiberius Caesar, son of the Divine Augustus, and it was a claim of divinity stamped into everyday commerce. This is why so much of the Jews found it so offensive to participate because it felt as if in every transaction you were affirming in some way the divine authority of Caesar. It was a claim that was stamped on the coin and therefore represented in every kind of transaction that took place throughout the lamb. Every time a Roman coin changed hands, Rome's imperial theology was in some ways quietly proclaimed, and Jesus holds it up and he asks this obvious question. Whose face is on this thing, and the Greek word for likeness here, whose likeness is, this is the word for image. This is the word the SubT uses in Genesis one. When God makes humanity in his image, in the Imago day, Jesus is about to build an argument that depends on this resonance, whether his questioners hear it or not. Whose image is on the coin and whose image is on you. Those are two very different questions with two very different answers. And of course, they lead to this incredibly famous reply, one that's known by most people, but I think not understood by many. So they said, Caesar's Caesar's image is on this coin.  [00:18:12] Render to God [00:18:12] Jesse Schwamb: So Jesus says to them, therefore. Render to Caesar, the things that are Caesars and to God, the things that are God. I think of almost all the places in the scriptures. This might be Jesus at his most dazzling. I say that partly. Subjectively, because I'm captivated by this whole encounter. I'm captivated and drawn in by the son of God and his teaching here. I'm captivated by his ability to see through what's happening here, and I'm captivated by the truth that he delivers. But I think I'm not alone because objectively, when we get to the end of this, we find everybody else marveling. Notice that Jesus doesn't choose between the two horns of this dilemma. He reframes the entire question. He blows up the entire premise because even here, the choice of language is so incredible. The word render means to give back what is owed, to return, what belongs to someone. Sometimes we hear this as give, give to Caesars. What is Caesars? Just give it to him. This seems like a, a secular question you're asking me. So keep this secular nonsense out of what is this sacred life? But instead it's not just give it's give back, render as in this was already his to begin with. So give Caesar back. What has Caesar's image on it? The coin bears his image. The coin belongs to his realm, fine. But when that, but then comes this, this second half, this glorious truth, that's far better, and this is where the weight falls. Give to God, what has God's image on it. And what of course, bears the image of God, you and I, every human being made in the mago de bears the divine image. Caesar can have his coin, but he cannot have you. Not in any ultimate sense. You and I loved ones. We belong to God. And of course, from a reform perspective, this is the bedrock of what we mean when we speak of the Lordship of Christ over all of life. There's no zone of existence that is only Caesar's. Caesar operates within a sphere that God ordains and limits. The state has legitimate authority. Paul's gonna argue that in Romans 13, but the authority is derivative. It's not ultimate Caesar's domain is real, but bounded God's domain is total and unbounded. And so that's why. Calvin insists that Jesus never divides life neatly into sacred and secular. Rather, he is establishing that all of life is lived before God, and within that totality, there are legitimate temporal authorities to whom we owe appropriate submission. The coin goes to Caesar, but the person. The image bearer of God is owed entirely to the Lord.  [00:20:50] Imago Dei and New Life [00:20:50] Jesse Schwamb: I was thinking, again, reading through Genesis, just how beautiful the CR creation narrative is when it comes to mankind, that God is ex ne hill speaking things into existence. He's showing his great command over all things. The spirit hovering over the waters from the beginning. And here's God in this Trinitarian act, bringing into the existence, all the things that you and I know, all the things which are familiar to us that we still marvel at, but are part and parcel peace wise of the world in which we live. And I sometimes forget that when it comes to that day, when God creates man, that he forms him and then he takes a breath and he breathes. The specialty of that type of creation that you and I are derivative and contingent beings, but we're way separate than all of creation because God has breathed his very breath of life into us. And in that way, it's not just that he set us up and said, let me design mankind to be like me, which he does. Let us make mankind in our own image that Trinity says in the scriptures, but also that consummation of life. Comes from the very breadth of God himself. And in that way we find that human beings are doubly special. I would say that one, that God has formed us to be like him to exhibit many of his qualities, but two, that life itself didn't come just from merely speaking, but there's an intimacy. More or less loved ones. He put his lips on ours and breathed into us so that we might be alive. And of course, the scripture itself tells us that the second life, the abundant life, salvation itself is very much like that. In the same way, Jesus didn't come to make bad people good. It came to make dead people alive. And so we need that breath of life again. And when we are surrendered to him, when he comes and arrests our hearts, when he does that incredible surgery of cutting us and removing that heart of stone and replacing it, one with flesh, we are made alive in Christ so that we gain more in Jesus than what we lost in Adam. [00:22:50] Amazed Not Changed [00:22:50] Jesse Schwamb: So what is everybody's response when Jesus explains all of this? Well, I love what the scripture says when they heard it. They marveled and they left him and went away. They marveled the Greek here is, is the word actually for enthusiasm. They were amazed and astonished. It's not actually polite appreciation. This is like draw drop of people who came to spring a trap and watched it spring BRAC on them. There was no follow up question. I love this, don't you? That this is so complete, so succinct, so confronting, so condemning, so damning that they had nothing, they, they left. Imagine maybe they looked at each other with that look of like, does anybody else have anything else they wanna say? 'cause if not, I just want to get outta here right now and notice what Matthew doesn't say. He doesn't say that they repented, he doesn't say that they believed they were astonished. And they left. They walked away. And this is one of those sobering realities of the gospels. Jesus could silence his opponents without converting them. Intellectual defeat is not the same thing as spiritual surrender. The Pharisees went away to a pla to a. Construct a plan essentially of crucifixion of how to kill him. And being out argued is not the same as being transformed. I think for us in evangelism and apologetics, it's a good reminder that winning the argument is not the goal. Clarity is a gift and faithful witness matters, but conversion is the work of the spirit. You can leave someone with nothing to say and still not reach the heart, and this should move us to pray accordingly. So I'm amazed by this teaching because it draws us back to this understanding that what the Pharisees meant to use for entrapment to in the temporal space. To divide Jesus, to make him basically say something that he did not want to say, to put him in a place he did not want to be. Instead, he uses the convey the greatest message of all, and that is we are God's children. And ironically, the ones who are professing to be God's children had missed the point altogether because what they really needed to ask was, whose image is on you? And as a result of that, what ought you to render that is to give back to God, and that is ourselves.  [00:25:00] Takeaways and Application [00:25:00] Jesse Schwamb: So here's some things I would say that we can take away from Matthew 22. A few things I think worth holding onto as you and I go about our weeks first, Jesus can't be cornered. And I, I understand that that's like obvious to say, but don't you love that about the God man? Like every intent to trap him. In this chapter and throughout the gospels now and forevermore results in his opponents looking worse than when they started. And this is how we know that we can trust Jesus, that we can trust his power, that he is for us, that his enemies will ultimately be subdued, that they will be humiliated and made low, that he is the one who cannot be caught in his words because his words are truth. I love that the scripture just tells us the truth about reality, and so we come back to it time and time again because we find it both. Warm, comfortable blankets in which we might cuddle up as it were and find ourselves comforted by God. But also it does have a sharp edge that like a knife cuts against us sometimes to remind us that we serve a holy God and that we are sinful people. It never shrinks away from the truth when that hard edge of the law must be brandished against us, and it also at the same time, never ceases to apply the bomb of the gospel to our lives where we need healing and restoration and comfort. Here's the second thing in my mind, this question, this big question, is it lawful? And what a question by the way, right? Like, you know, you could couch this in lots of different ways. Should we pay taxes? That's kind of how we think about it. But this idea of like, no, no, no. Is it lawful? Which law are we talking about? The law of God or the law of the land Even that is left for this kind of subjective reasoning to entrap. This was a question though about politics. And Jesus answered with a question about identity. I love that. Whose image is this? That is always the deeper question in my mind. And before you ask what you owe the government, we ought to ask what do we owe God? And remember that you yourself are what you owe him because you bear his image. So we start from this place where we don't get it twisted like we do in Romans one, when we're outside of God. That is, we don't wanna change the truth of God for Allah here. We need to remember that Presuppositional, all that we are, all that we have, all that we've been given, all of this is God's. And so in that contingent sense, we are merely pouring back to him that which is already due, his name and his praise. And so that's the place where we start. Third, I think there is a legitimate but bounded role for civil authority in Christian understanding of the world. That's something Tony and I have talked about before. You can go back into the Reform Brotherhood catalog, which by the way exists in reform brotherhood.com. You can find all of the 400 deficits back there. There's a search function, so you can just type in a word and at this point I'm guaranteed some episode will come up. We've talked about this before. How we're not theocrats, we're we're pilgrims. Who hold our earthly citizenship loosely and our heavenly citizenship with everything that we've got. So there is a role in our land for civil authority. Paul, again will argue this very cogently in Romans 13. At the same time, we don't wanna get it twisted. We don't want to have too much focus on that. And too little focus on the fact that our heavenly citizenship is what truly defines us because of who we are. And finally. Amazement is not enough. The Pharisees were amazed and walked away unchanged. We can't just be impressed by Jesus. We must be His. And to remind you, even I think as we engage in the parables that are ahead of us and the teaching that is behind us here in this episode, that it's not just to marvel and say, wow, isn't Jesus. Good because he is, and he is really great with his teaching. He's really great at perceiving all of this. But more than that, he's Lord and Savior of all. He's guiding us not into just like better rhetoric and how to defeat like Pulic argumentation. He's drawing us into the very heart of God, into love for him and for service for one another. And it starts with who we are and how much of our society right now. Has gotten all of this confused such that a lot of our problems is because we do not realize who we are. We are trying to change who we are, change the rules of who God has made us to be, and in this way we shipwreck our lives. And so Jesus calls us back with this simple question, whose image is this? And in that question, our loved ones, I would encourage you all to meditate, to metabolize it, to set yourselves to it. Because the task of answering that question is the task of understanding who God is and who we are in light of who God is. So there you go. Uh, just a little bit of teaching from Jesus that I think is so helpful for us, especially as we move into more parables that he's about to expand. As we go through, I don't know how many that we have left, but there's a lot of 'em, so you're gonna want to continue to hang out with us, I think, because we're gonna go through these, talk about them, process them together, pull in some exegetical chops at the same time, make sure that we're trying to apply these things, because that's the whole point here. There's so much here. I think that could be said. But I'm gonna leave the application to you. So take your time meditating and thinking through this lovely teaching.  [00:30:08] Join the Community [00:30:08] Jesse Schwamb: If you wanna come hang out and do some of this together, which, why would you not wanna do that? We are super fun people. That's what everybody says. Come and join us in the Telegram chat. You've heard me say before, telegram is just a messaging app, and we have a small corner of that app that's a private group of listeners from all around the world who are just hanging out together. We're talking about the episodes, we're talking about life together. We're sharing prayer requests. We're. Tasting things and recording videos of how delicious or not those things are. So if you're curious now about how you can join, it's super easy. Just go to any browser and type in t me slash reform brotherhood, t me slash reform brotherhood. One more time. Everybody in the back. It's t. It's in telegram.me back slash reform brotherhood and then you'll find a link which will take you right to the place where we are all conversing together.  [00:31:00] Closing Blessing [00:31:00] Jesse Schwamb: So that's it on this episode. Come hang out. We're about to jump back into the parables. The band will be back together. It's everything that you wanted and more and, and I hope that you'll come and hang out again. But until you do, you should definitely honor everyone and love the brotherhood. 

Welcome to Day 2824 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2824 – Great Deeds, Strong Faith, Big God – Luke 5:12-26   Putnam Church Message – 02/22/2026 Luke's Account of the Good News - “Great Deeds, Strong Faith, Big God.”    Last week, we continued our study of the ministry of Jesus Christ with a message titled “What It's Like to Fish With Jesus,” where we learned that fishing with Jesus looks nothing like fishing alone. Today, we continue with the thirteenth message in Luke's narrative of the Good News of Jesus Christ in a message titled “Great Deeds, Strong Faith, Big God.” Our Core verses for this week are Luke 5:12-26, found on page 1598 of your Pew Bibles. Follow along as I read. SCRIPTURE READING — Luke 5:12-26 (NIV)  Jesus Heals a Man With Leprosy 12 While Jesus was in one of the towns, a man came along who was covered with leprosy.[a] When he saw Jesus, he fell with his face to the ground and begged him, “Lord, if you are willing, you can make me clean.” 13 Jesus reached out his hand and touched the man. “I am willing,” he said. “Be clean!” And immediately the leprosy left him. 14 Then Jesus ordered him, “Don't tell anyone, but go, show yourself to the priest and offer the sacrifices that Moses commanded for your cleansing, as a testimony to them.” 15 Yet the news about him spread all the more, so that crowds of people came to hear him and to be healed of their sicknesses. 16 But Jesus often withdrew to lonely places and prayed. Jesus Forgives and Heals a Paralyzed Man 17 One day Jesus was teaching, and Pharisees and teachers of the law were sitting there. They had come from every village of Galilee and from Judea and Jerusalem. And the power of the Lord was with Jesus to heal the sick. 18 Some men came carrying a paralyzed man on a mat and tried to take him into the house to lay him before Jesus. 19 When they could not find a way to do this because of the crowd, they went up on the roof and lowered him on his mat through the tiles into the middle of the crowd, right in front of Jesus. 20 When Jesus saw their faith, he said, “Friend, your sins are forgiven.” 21 The Pharisees and the teachers of the law began thinking to themselves, “Who is this fellow who speaks blasphemy? Who can forgive sins but God alone?” 22 Jesus knew what they were thinking and asked, “Why are you thinking these things in your hearts? 23 Which is easier: to say, ‘Your sins are forgiven,' or to say, ‘Get up and walk'? 24 But I want you to know that the Son of Man has authority on earth to forgive sins.” So he said to the paralyzed man, “I tell you, get up, take your mat and go home.” 25 Immediately he stood up in front of them, took what he had been lying on and went home praising God. 26 Everyone was amazed and gave praise to God. They were filled with awe and said, “We have seen remarkable things today.” Opening Prayer Father, we come before You aware that our vision of You is often too small. We confess that we shrink You down to the size of our schedules, our worries, and our expectations. Enlarge our vision today. Open our eyes to see Your authority, Your compassion, and Your power to forgive. Give us strong faith in a big God. Through Christ our Lord, Amen. When God Gets Too Small And it happens so subtly. / Israel had done it. / The Pharisees had done it. Even sincere believers can do it. By the time of Tiberius Caesar, Herod Antipas, Pontius Pilate, Annas, and Caiaphas, God had been reduced to a cosmic scorekeeper — tallying good deeds, deducting points for bad behavior, enforcing Sabbath rules, inspecting hand-washing rituals, policing technicalities. God had become predictable. / Manageable. / Containable. / Small. And then Jesus walked into their world — and suddenly God began growing again. Luke 5:12–26 is not merely about miracles. / It is about vision. / It is about authority. /It is about discovering that God is far bigger than we imagined. Today we see: • A great deed • Strong faith • A very big God And the question Luke leaves hanging over the entire scene is this: Will our vision of God expand… or will we shrink Him back down? Main Point One: A Big God Touches the Untouchable (Luke 5:12–16) Let's begin with the leper. Luke tells us: “In one of the villages, Jesus met a man with an advanced case of leprosy…” (Luke 5:12, NLT) Not a mild case. / Not a recent diagnosis. / “Advanced Case or Covered” — literally full of it. In the ancient world, leprosy was not just a medical condition. / It was social death. / It was religious exclusion. / It was isolation. Leviticus 13 required the leper to live outside the camp. / To cry out “Unclean!” / To avoid contact. |Imagine the loneliness. / Imagine the silence. / Imagine the years without touch. / He had likely not felt a human hand in years. And then he sees Jesus. And he falls on his face and says: “Lord, if You are willing, You can heal me and make me clean.” (12) Notice what he does not say. / He does not question Jesus' ability. / He questions His willingness. / Ability wasn't the problem. / Acceptance was. And perhaps that's where some of us live. / We don't doubt that God can. / We wonder if He will. / Or if He wants to. / Or if we are worth touching. And then Luke records something breathtaking. “Jesus reached out and touched him.” / He touched him!  / Jesus could have spoken the word from across the street. / He healed from miles away in John 4. / He commanded demons with a phrase. / But here — He touches. Why? Because the miracle was not only physical. / It was relational. / The leper didn't just need cleansing. / He needed restoration. / He needed to feel accepted. / And in that moment, God got bigger. / The Pharisees saw uncleanness. / Jesus saw a man. Ancient Perspective In Jewish thought, leprosy symbolized sin. / It was visible corruption. / Outward manifestation of inward decay. / When Miriam was struck with leprosy (Numbers 12), it was associated with rebellion. / When Naaman was cleansed (2 Kings 5), it was seen as divine mercy. Rabbinic tradition even said curing leprosy was as difficult as raising the dead. / In other words, this was beyond human ability. / Which is exactly where Jesus operates. Object Lesson — Hold up a glove. Without a hand inside, it is lifeless. / Shapeless. Useless. / But when a hand enters it — suddenly it moves, grasps, functions. The leper's life was like that glove. / Empty. / Isolated. / Untouchable. Until God entered his story. / The difference was not in the glove. / It was in the hand. Modern Analogy There are “lepers” today. / Not with skin disease. / But with stigma. / Addiction. Failure. / Public scandal. / Divorce. / Depression. / Bankruptcy. / Shame. Society and even some churches say: Keep your distance.  Jesus says:  Come here. Hebrews 4:15 reminds us: “We do not have a high priest who...

Friday, 30 January 2026   When Jesus came into the region of Caesarea Philippi, He asked His disciples, saying, “Who do men say that I, the Son of Man, am?” Matthew 16:13   “And Jesus, having come to the allotments – Caesarea, the Phillipi, He entreated His disciples, saying, ‘Whom they say, the men, Me to be, the Son of Man?'” (CG).   In the previous verse, the disciples finally clued in to what Jesus was trying to teach them. His words about the leaven of the Pharisees and Sadducees were speaking of their evil doctrine. Matthew now continues the narrative of their time after arriving on the eastern shore of the Sea of Galilee, saying, “And Jesus, having come to the allotments – Caesarea, the Phillipi.”   A new word, Kaisareia, Caesarea, is introduced. It is derived from Kaisar, Caesar, a Latin word referring to the title of the Roman Emperor. Caesarea refers to two places in the area of Israel. The first is this location, Caesarea Philippi. Of this location, Albert Barnes says –   “There were two cities in Judea called Caesarea. One was situated on the borders of the Mediterranean (See the notes at Acts 8:40), and the other was the one mentioned here. This city was greatly enlarged and ornamented by Philip the tetrarch, son of Herod, and called Caesarea in honor of the Roman emperor, Tiberius Caesar. To distinguish it from the other Caesarea the name of Philip was added to it, and it was called Caesarea Philippi, or Caesarea of Philippi. It was situated in the boundaries of the tribe of Naphtali, at the foot of Mount Hermon.”   Having come to this general area, “He entreated His disciples, saying, ‘Whom they say, the men, Me to be, the Son of Man?'” Translations consider His words in one of two ways. One is “Whom do men say that I am? The Son of Man?”, or “Whom do men say that I, the Son of Man, am?”   The latter is correct. Jesus has referred to Himself as the Son of Man nine times already, making this the tenth. Peter's answer will also show that He is not asking if people say He is the Son of Man. Rather, He is asking what He, the Son of Man, is called by others. He is preparing them for a great pronouncement by asking this probing question first.   Life application: Jesus came to His own country in Matthew 13:53-58. He was rejected by them. In Matthew 14:1-12, the account of the beheading of John the Baptist was given. That was followed by the feeding of the five thousand in Matthew 14:13-21.   Jesus then walked on the sea, as is recorded in Matthew 14:22-33. From there, they came to the area of Gennesaret, at which time He fully saved all who simply touched Him. In Matthew 15:1-20, it then noted the traditions of the Jews which Jesus condemned, explaining that what comes out of a man is what defiles, not what enters into him.   That was then followed by His journey to the allotments of Tyre and Sidon, where the faith of the Canaanite woman was noted, and her daughter was saved. After that, Jesus went around the Sea of Galilee to the eastern side of it. There, He healed many and eventually fed four thousand. After feeding them, they crossed the Galilee, coming to the region of Magdala.   While there, He was accosted by the Pharisees and Sadducees who looked for a sign from heaven. He told them no sign would be given but the sign of Jonah. Once that was complete, they once again crossed the Sea of Galilee to the eastern side, being instructed on the leaven of the Pharisees and Sadducees. Now in the account, they have remained on this eastern side and gone north to the area of Caesarea Philippi.   This crisscrossing of the land and the Sea of Galilee all has a purpose. Jesus' movements are being used as a walking instructional tool in what God is doing in redemptive history. It is good to stop and reconsider where He has gone and where He is at any given time. By considering these things, we can follow what God is doing in reconciling the world to Himself through Jesus.   Each area visited, each topographical marker that is mentioned, and each thing Jesus does is being woven into a marvelous tapestry for us to ponder and learn from. Keep paying attention to the details, both from a micro and macro viewpoint. God is telling us a story of humanity's long trek back to Him, and it is all centered on Jesus.   Lord God, it would make no sense for You to send Your Son into the world unless there was something to be gained from it. His life of trials and burdens, culminating in His cross and resurrection, tells us that there is a great plan that has been put in place to bring Your people to a place we cannot even imagine at this time. We are grateful to be on this journey because of Jesus! Thank You for the sure hope we possess. Amen.

Sorry for questionable audio.In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, 2 during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness. 3 And he went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins. 4 As it is written in the book of the words of Isaiah the prophet,“The voice of one crying in the wilderness:‘Prepare the way of the Lord,[a]    make his paths straight.5 Every valley shall be filled,    and every mountain and hill shall be made low,and the crooked shall become straight,    and the rough places shall become level ways,6 and all flesh shall see the salvation of God.'”7 He said therefore to the crowds that came out to be baptized by him, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruits in keeping with repentance. And do not begin to say to yourselves, ‘We have Abraham as our father.' For I tell you, God is able from these stones to raise up children for Abraham. 9 Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire.”10 And the crowds asked him, “What then shall we do?” 11 And he answered them, “Whoever has two tunics[b] is to share with him who has none, and whoever has food is to do likewise.” 12 Tax collectors also came to be baptized and said to him, “Teacher, what shall we do?” 13 And he said to them, “Collect no more than you are authorized to do.” 14 Soldiers also asked him, “And we, what shall we do?” And he said to them, “Do not extort money from anyone by threats or by false accusation, and be content with your wages.”15 As the people were in expectation, and all were questioning in their hearts concerning John, whether he might be the Christ, 16 John answered them all, saying, “I baptize you with water, but he who is mightier than I is coming, the strap of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire. 17 His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.”18 So with many other exhortations he preached good news to the people. 19 But Herod the tetrarch, who had been reproved by him for Herodias, his brother's wife, and for all the evil things that Herod had done, 20 added this to them all, that he locked up John in prison.

The Eclipse Theophany: The foundational astronomical event of Christianity suppressed for millennia, now the subject of a groundbreaking academic paper. Presbyter Chat gets the first look and questions the author.The question isn't what are the implications - the question is what AREN'T the implications.Notes:The Theophanic Replacement Protocol: A Forensic Reconstruction of Divine Identity Theft, Textual Erasure, and the Formation of Nicene Christianity (DOI 10.5281/zenodo.17964659)Journal of Pre-Nicene Christian Studieshttps://journal.pre-nicene.org/Ancient Marcionite Church Publicly Proclaims Eclipse Theophanyhttps://www.prlog.org/13116512-ancient-marcionite-church-publicly-proclaims-eclipse-theophany.htmlNASA Eclipse Websitehttps://eclipse.gsfc.nasa.gov/SEsearch/SEsearchmap.php?Ecl=00291124Marcionite Church Eclipse Theophany Pagehttps://www.marcionitechurch.org/Eclipse-Theophany.html"In the 15th year of Tiberius Caesar, Pontius Pilate being governor of Judea, Jesus descended into Capernaum, a city in galilee..." - Evangelion 1:1The Very First Biblehttps://www.theveryfirstbible.org/Learn more about Pre-Nicene Christianity: https://www.youtube.com/@prenicenetvPCRN Listen Live: https://fra-pioneer01.dedicateware.com:2135/stream

1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and Philip his brother tetrarch of Iturea, and the country of Trachonitis, and Lysanias tetrarch of Abilina;Anno autem quintodecimo imperii Tiberii Caesaris, procurante Pontio Pilato Judaeam, tetrarcha autem Galiaeae Herode, Philippo autem fratre ejus tetrarcha Ituraeae, et Trachonitidis regionis, et Lysania Abilinae tetrarcha, 2 Under the high priests Annas and Caiphas; the word of the Lord was made unto John, the son of Zachary, in the desert.sub principibus sacerdotum Anna et Caipha : factum est verbum Domini super Joannem, Zachariae filium, in deserto. 3 And he came into all the country about the Jordan, preaching the baptism of penance for the remission of sins;Et venit in omnem regionem Jordanis, praedicans baptismum poenitentiae in remissionem peccatorum, 4 As it was written in the book of the sayings of Isaias the prophet: A voice of one crying in the wilderness: Prepare ye the way of the Lord, make straight his paths.sicut scriptum est in libro sermonum Isaiae prophetae : Vox clamantis in deserto : Parate viam Domini; rectas facite semitas ejus : 5 Every valley shall be filled; and every mountain and hill shall be brought low; and the crooked shall be made straight; and the rough ways plain;omnis vallis implebitur, et omnis mons, et collis humiliabitur : et erunt prava in directa, et aspera in vias planas : 6 And all flesh shall see the salvation of God.et videbit omnis caro salutare Dei.

1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and Philip his brother tetrarch of Iturea, and the country of Trachonitis, and Lysanias tetrarch of Abilina;Anno autem quintodecimo imperii Tiberii Caesaris, procurante Pontio Pilato Judaeam, tetrarcha autem Galiaeae Herode, Philippo autem fratre ejus tetrarcha Ituraeae, et Trachonitidis regionis, et Lysania Abilinae tetrarcha, 2 Under the high priests Annas and Caiphas; the word of the Lord was made unto John, the son of Zachary, in the desert.sub principibus sacerdotum Anna et Caipha : factum est verbum Domini super Joannem, Zachariae filium, in deserto. 3 And he came into all the country about the Jordan, preaching the baptism of penance for the remission of sins;Et venit in omnem regionem Jordanis, praedicans baptismum poenitentiae in remissionem peccatorum, 4 As it was written in the book of the sayings of Isaias the prophet: A voice of one crying in the wilderness: Prepare ye the way of the Lord, make straight his paths.sicut scriptum est in libro sermonum Isaiae prophetae : Vox clamantis in deserto : Parate viam Domini; rectas facite semitas ejus : 5 Every valley shall be filled; and every mountain and hill shall be brought low; and the crooked shall be made straight; and the rough ways plain;omnis vallis implebitur, et omnis mons, et collis humiliabitur : et erunt prava in directa, et aspera in vias planas : 6 And all flesh shall see the salvation of God.et videbit omnis caro salutare Dei.

1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and Philip his brother tetrarch of Iturea, and the country of Trachonitis, and Lysanias tetrarch of Abilina;Anno autem quintodecimo imperii Tiberii Caesaris, procurante Pontio Pilato Judaeam, tetrarcha autem Galiaeae Herode, Philippo autem fratre ejus tetrarcha Ituraeae, et Trachonitidis regionis, et Lysania Abilinae tetrarcha, 2 Under the high priests Annas and Caiphas; the word of the Lord was made unto John, the son of Zachary, in the desert.sub principibus sacerdotum Anna et Caipha : factum est verbum Domini super Joannem, Zachariae filium, in deserto. 3 And he came into all the country about the Jordan, preaching the baptism of penance for the remission of sins;Et venit in omnem regionem Jordanis, praedicans baptismum poenitentiae in remissionem peccatorum, 4 As it was written in the book of the sayings of Isaias the prophet: A voice of one crying in the wilderness: Prepare ye the way of the Lord, make straight his paths.sicut scriptum est in libro sermonum Isaiae prophetae : Vox clamantis in deserto : Parate viam Domini; rectas facite semitas ejus : 5 Every valley shall be filled; and every mountain and hill shall be brought low; and the crooked shall be made straight; and the rough ways plain;omnis vallis implebitur, et omnis mons, et collis humiliabitur : et erunt prava in directa, et aspera in vias planas : 6 And all flesh shall see the salvation of God.et videbit omnis caro salutare Dei.

1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and Philip his brother tetrarch of Iturea, and the country of Trachonitis, and Lysanias tetrarch of Abilina;Anno autem quintodecimo imperii Tiberii Caesaris, procurante Pontio Pilato Judaeam, tetrarcha autem Galiaeae Herode, Philippo autem fratre ejus tetrarcha Ituraeae, et Trachonitidis regionis, et Lysania Abilinae tetrarcha, 2 Under the high priests Annas and Caiphas; the word of the Lord was made unto John, the son of Zachary, in the desert.sub principibus sacerdotum Anna et Caipha : factum est verbum Domini super Joannem, Zachariae filium, in deserto. 3 And he came into all the country about the Jordan, preaching the baptism of penance for the remission of sins;Et venit in omnem regionem Jordanis, praedicans baptismum poenitentiae in remissionem peccatorum, 4 As it was written in the book of the sayings of Isaias the prophet: A voice of one crying in the wilderness: Prepare ye the way of the Lord, make straight his paths.sicut scriptum est in libro sermonum Isaiae prophetae : Vox clamantis in deserto : Parate viam Domini; rectas facite semitas ejus : 5 Every valley shall be filled; and every mountain and hill shall be brought low; and the crooked shall be made straight; and the rough ways plain;omnis vallis implebitur, et omnis mons, et collis humiliabitur : et erunt prava in directa, et aspera in vias planas : 6 And all flesh shall see the salvation of God.et videbit omnis caro salutare Dei.The day of mercy is coming proclaimed by St John the Baptist.

Sermon Summary: God & Caesar Mark 12:13–17 “Later they sent some of the Pharisees and Herodians to Jesus to catch him in his words…” 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.” – Mark 12:13–17 Introduction: When Our Allegiance Shifts Coleton began by connecting the ancient tension of Jesus' words to a very modern moment. He recalled the tragic event of September 10, 2025, when Charlie Kirk, a political activist, was shot and killed. What followed, Coleton said, was not just mourning, but division. Some celebrated, others grieved, and soon churches became battlefields of political expectation. In some congregations, people even walked out of worship services because their pastor didn't mention Charlie Kirk by name. Coleton made this sobering observation: “They didn't leave because Jesus wasn't worshiped. They didn't leave because the gospel wasn't preached. They left because another man's name wasn't mentioned.” And in doing so, Coleton said, “They rendered unto Caesar that which was God's.” They gave their allegiance — something meant for God alone — to another. We live in a time where the church wrestles to understand and live obediently to what Jesus says in this passage. Coleton gave background, teaching from Jesus, and challenges we face in obeying Jesus. 1. The Background: A Trap Disguised as a Question Coleton explained that this was no innocent question. The Pharisees and Herodians were political enemies — the Pharisees hated Roman control; the Herodians supported it. But they joined forces to trap Jesus. They asked, “Is it lawful to pay taxes to Caesar?” If Jesus said yes, He'd lose favor with His Jewish followers. If He said no, He'd be accused of rebellion against Rome. Either way, they thought they had Him. The Tax and Its Offense Coleton quoted historian Mark Strauss to give context: “The coin bore the image of Tiberius Caesar with the words ‘Son of the divine Augustus.' This was idolatry — a direct violation of the first and second commandments.” For Jews, paying this tax wasn't just about money — it was about worship. Would they honor God or bow to Caesar? Coleton summarized it like this: “The Pharisees and Herodians are forcing Jesus to pick a side. But Jesus refuses their categories — and instead shows that His kingdom transcends them.” 2. What We Learn from Jesus' Answer When Jesus said, “Give to Caesar what is Caesar's, and to God what is God's,” He wasn't being clever — He was being clear. Coleton said Jesus' words teach two essential truths. A. “Give to Caesar what is Caesar's” — Obedience without Idolatry Jesus acknowledges the legitimacy of human governments. Coleton quoted Mark Strauss again: “Jesus affirmed that Caesar has a legitimate claim, and so does God. Civil obedience does not contradict the obedience due to God — so long as God's rights are safeguarded.” That means we can pay taxes, show respect, obey laws, and honor leaders — as long as it doesn't lead us into disobedience to God. Coleton drew from Romans 13:1–7, where Paul commands believers to be subject to governing authorities because “there is no authority except that which God has established.” He reminded listeners: “You're not obeying Caesar because he deserves it — you're obeying God because He commands it.” The Egyptian Church Story Coleton shared a story from Pete Greig about the persecuted Coptic Christians in Egypt. When their churches were closed for nine years, they didn't riot. Instead, they turned every home into a church. When the ruler later walked the streets, he heard worship from every house and lifted the ban. “They gave Caesar the building, but they gave God their hearts,” Coleton said. “They rendered to Caesar what was Caesar's — but they never stopped giving to God what was God's.” That, he said, is true obedience: submission that never compromises worship. B. “Give to God what is God's” — Full Allegiance and Love “God gets the first and the most,” Coleton said. “Our heart, our mind, our strength, our time, our devotion — He gets it all first.” He reminded the church that even when rulers oppose God's ways, our loyalty remains fixed on Him. The early Christians refused to call Caesar “Lord,” even if it cost them their lives. Coleton quoted Bruce Shelley: “Had the Christians been willing to burn that pinch of incense and say ‘Caesar is Lord,' they could have worshiped Jesus freely. But they would not compromise.” “They would not render to Caesar what belonged to God,” Coleton emphasized. “Even if it cost them everything.” 3. The Challenge: When We Mix These Up Coleton said this is the heart of the problem today — we mix up what belongs to Caesar and what belongs to God. A. When We Don't Like Caesar When we dislike our leaders, we justify disobedience. We dishonor, refuse to pray, or speak with contempt — forgetting that Scripture commands us to pray for all in authority. “Paul told Timothy to pray and give thanks for kings — and he wrote that while Nero was emperor, lighting Christians on fire for dinner parties,” Coleton said. 1 Timothy 2:1–4: “Pray for kings and all those in authority… This pleases God our Savior.” We don't do this because leaders deserve it. “We do it because God deserves our obedience,” Coleton said. “We render to Caesar out of allegiance to God.” B. When We Like Caesar Too Much But Coleton warned that a greater danger is when we like Caesar too much. When we admire a political figure or government so deeply that we defend them even when they oppose God's Word. “We give Caesar what belongs to God,” he said. “And it looks spiritual because we think we're defending good values — but our loyalty has shifted.” Coleton gave examples: Evangelism: When we share more about politics than about Jesus. Loyalty: When we defend a politician more fiercely than we defend Christ. Apologetics: When we can argue politics better than we can explain the gospel. Time and Attention: When we consume more news than Scripture. Discipleship: When parents disciple kids politically, not spiritually. Identity: When we look more American than Christian. Faith and Hope: When we trust a government more than God's kingdom. “When that happens,” Coleton said, “We stop being Christians who live in America and become Americans who call themselves Christian.” 4. Implications: You Won't Fit Neatly Anywhere Coleton said if you truly follow Jesus, you won't fit perfectly in any political party. “Jesus didn't fit neatly with the conservatives or the liberals,” he said. “So neither will His followers.” He pointed out that the Pharisees (religious conservatives) and the Herodians (political progressives) both opposed Jesus — a sign that His kingdom doesn't conform to human categories. He quoted Rich Villodas: “If you are completely comfortable in any earthly political party, it's because you don't know who you are as a citizen in the Kingdom of Heaven.” And Tim Keller, who wrote: “Neither party embodies the full breadth of biblical ethics. Conservatives emphasize personal morality, liberals emphasize social justice — but the Bible calls for both. So Christians should not idolize one party or demonize the other.” Coleton summarized: “Our ultimate allegiance isn't to the right or the left — but to Jesus, and His kingdom alone.” 5. The Call: Give God What Is His Coleton closed with a reflective invitation. He asked listeners to pray and consider: Do you struggle to obey or respect leaders you dislike? Have you given more allegiance to political identity than to Jesus? Have you rendered unto Caesar what belongs to God — your hope, attention, loyalty, or love? He encouraged repentance — to re-center allegiance on God alone. Discussion Questions Why do you think Jesus refused to side with either the Pharisees or Herodians? What does that reveal about His kingdom? In what ways might modern Christians “render to Caesar what belongs to God”? What does healthy submission to governing authorities look like for believers today (Romans 13:1–7; 1 Timothy 2:1–4)? Where in your own life are you tempted to give more attention, hope, or loyalty to politics than to Jesus? How can our church model a better way — giving God our full allegiance while honoring human authorities appropriately?

Discover what virtually every Pre-Nicene Christian believed about the arrival of Jesus on earth in 90 seconds. And also discover why the Roman Empire tried so desperately to erase it from history."In the fifteenth year of Tiberius Caesar (29 A.D.), Pontius Pilate being governor of Judea, Jesus descended into Capernaum, a city in Galilee..." - The Gospel of The LordMarcionite Churchhttps://www.marcionitechurch.org/The Very First Bible:https://www.theveryfirstbible.orgJournal of Pre-Nicene Christian Studieshttps://journal.pre-nicene.orgThe Persecution of Diocletian: A Historical Essay: A classic historical analysis by Arthur James Mason focusing on the motivations and events of the persecution.Readings in Ancient History: Illustrative Extracts from the Sources: An edited volume by William Stearns Davis that includes primary accounts of the persecution, such as the search for Christian scriptures.

3:1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, 3:2 Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness. 3:3 And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; 3:4 As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 3:5 Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; 3:6 And all flesh shall see the salvation of God. 3:7 Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come? 3:8 Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham. 3:9 And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire. 3:10 And the people asked him, saying, What shall we do then? 3:11 He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. 3:12 Then came also publicans to be baptized, and said unto him, Master, what shall we do? 3:13 And he said unto them, Exact no more than that which is appointed you. 3:14 And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages. 3:15 And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; 3:16 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: 3:17 Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable. 3:18 And many other things in his exhortation preached he unto the people. 3:19 But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done, 3:20 Added yet this above all, that he shut up John in prison. 3:21 Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, 3:22 And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased. 3:23 And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli, 3:24 Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph, 3:25 Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge, 3:26 Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda, 3:27 Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri, 3:28 Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er, 3:29 Which was the son of Jose, which was the son of Eliezer, w...

3:1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, 3:2 Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness. 3:3 And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; 3:4 As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 3:5 Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; 3:6 And all flesh shall see the salvation of God. 3:7 Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come? 3:8 Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham. 3:9 And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire. 3:10 And the people asked him, saying, What shall we do then? 3:11 He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. 3:12 Then came also publicans to be baptized, and said unto him, Master, what shall we do? 3:13 And he said unto them, Exact no more than that which is appointed you. 3:14 And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages. 3:15 And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; 3:16 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: 3:17 Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable. 3:18 And many other things in his exhortation preached he unto the people. 3:19 But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done, 3:20 Added yet this above all, that he shut up John in prison. 3:21 Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, 3:22 And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased. 3:23 And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli, 3:24 Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph, 3:25 Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge, 3:26 Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda, 3:27 Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri, 3:28 Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er, 3:29 Which was the son of Jose, which was the son of Eliezer, w...

147 : Gospel of Luke 3 1. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, 2. Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness. 3. And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; 4. As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 5. Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; ; AB church Lausanne

12 core reasons why you can trust that the Bible is God'sWord to us. Do you know these 12? Memorize these because you can use them toshare the gospel with unbelievers and doubters. Reason #9 of 12.Here are bullet points highlighting why over 30 extra-biblical sources confirming Jesus are so significant:Independent verification: Non-Christian historians and writers — even enemies of Christianity — recorded details about Jesus, confirming He was a real person.Affirms crucifixion: Roman and Jewish sources, including Tacitus and the Talmud, clearly state Jesus was executed by crucifixion, matching the Gospel accounts.Resurrection claims acknowledged: These writers noted that Jesus' followers believed He rose from the dead — showing this was not a legend invented centuries later.Josephus' record: The Jewish historian Flavius Josephus (first century) wrote about Jesus as a wise teacher who was crucified under Pilate.Roman acknowledgment: Tiberius Caesar's era records, and references by Tacitus, confirm Christianity spread rapidly in Rome after Jesus' death.Confirms the Bible's trustworthiness: These external sources support what the New Testament already claims about Jesus' life, death, and the belief in His resurrection.

Welcome! Church Online is a community of people all over the experiencing God and connecting with one another like never before in history. Introduce yourself in the chat and let us know where you're from! Get Connected Check us out on Facebook, YouTube and Instagram Find a Small Group www.southpoint4u.com/groups Find out more at www.southpoint4u.com Notes: All of us are betting our lives on something No one should bet their life on “blind faith” “Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the works themselves.” - John 14:11 Whatever we bet our life on needs more than emotion; it should have strong evidence Why should I trust the Bible? Myths: ● NT was written centuries later ● Bible is corrupted - many versions ● Has contradictions For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Cephas, and then to the Twelve. - 1st Corinthians 15:3-8 After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. Then he appeared to James, then to all the apostles, and last of all he appeared to me also, as to one abnormally born. - 1 Corinthians 15:3-8 PAUL THE APOSTLE -Martyred in 64/65 AD -Corinthians written in 55 AD -Jesus crucified in 33 AD --- That's 22 years, not centuries, later! --- Myths: ● NT was written centuries later ● Bible is corrupted - many versions ● Has contradictions Bible written in: Hebrew – Aramaic – Greek The Great Isaiah Scroll, a Dead Sea Scroll dating back to around 125 BC, is remarkably similar to the Masoretic Text, the standard Hebrew Bible, with only a few minor textual variations, confirming the accuracy of the transmission of the Book of Isaiah over a millennium. Myths: ● NT was written centuries later ● Bible is corrupted - many versions ● Has contradictions The two criminals also said cruel things to Jesus. - Matthew 27:44 One of the criminals who hung there hurled insults at him… But the other criminal rebuked him. - Luke 23:38-40 Using an unequal standard creates an unfair picture Literary Evidence Manuscript Evidence Archeological Evidence LITERARY EVIDENCE 66 different books 40+ Authors (varied backgrounds) Written on 3 different continents Written in 3 different languages Over a 1,500-year time span It's a coherent message & has thematic unity NON-CHRISTIAN HISTORICAL SOURCES: Tacitus Suetonius Josephus Pliny the Younger Lucian Talmud -Jesus lived during the time of Tiberius Caesar. -He lived a virtuous life. -He was thought to be a wonder-worker. -He had a brother named James. -He was acclaimed to be the Messiah. -He was crucified under Pontius Pilate. -An eclipse and earthquake occurred when He died. -He was crucified on the eve of the Passover. -His disciples believed He rose from the dead. -His disciples were willing to die for their beliefs. MANUSCRIPT EVIDENCE 1,000 years – 10 copies – GAELIC WARS 750 years – 7 copies – NATURAL HISTORY 500 years – 500 copies – ILIAD 50 years – 24,000 copies – NEW TESTAMENT ARCHEOLOGICAL EVIDENCE Luke: 32 countries, 54 cities, 9 islands, 0 mistakes ---------- Politarchs – city officials No reference in existing Greek literature 1st century archway with inscription “In the time of Politarchs” ----------- Lysanias the Tetrarch of Abilene (no mention) 2 Greek inscriptions from Abila dated 14-29 A.D. “Freedman of Lysanias, the Tetrarch” “It may be stated categorically that no archeological discovery has ever controverted a single biblical reference.” - Archeologist Dr. Nelson Glueck (Time Magazine Person of the Year) Believing the Bible does not require any blind faith. It has mountains of evidence that points to its trustworthiness. “A person who rejects Christ may choose to say that I do not accept it, he may not choose to say there's not enough evidence.” - Simon Greenleaf

In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness. And he went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins. As it is written in the book of the words of Isaiah the prophet, "The voice of one crying in the wilderness: 'Prepare the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall become straight, and the rough places shall become level ways, and all flesh shall see the salvation of God.' " He said therefore to the crowds that came out to be baptized by him, "You brood of vipers! Who warned you to flee from the wrath to come? Bear fruits in keeping with repentance. And do not begin to say to yourselves, 'We have Abraham as our father.' For I tell you, God is able from these stones to raise up children for Abraham. Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire." And the crowds asked him, "What then shall we do?" And he answered them, "Whoever has two tunics is to share with him who has none, and whoever has food is to do likewise." Tax collectors also came to be baptized and said to him, "Teacher, what shall we do?" And he said to them, "Collect no more than you are authorized to do." Soldiers also asked him, "And we, what shall we do

Josh found his notes on the dating of Christmas and the farthest date of December 25th he could find referenced was in 200 A.D. from Hippolytus of Rome“23.3. For the first advent of our Lord in the flesh, when he was born in Bethlehem, was December 25th,3 Wednesday,4 while Augustus was in his forty-second year, but from Adam, five thousand and five hundred years. He suffered in the thirty-third year, March 25th,5 Friday,6 the eighteenth year of Tiberius Caesar, while Rufus and Roubellion were Consuls.” Hippolytus of Rome 202-211 A.D.

1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and Philip his brother tetrarch of Iturea, and the country of Trachonitis, and Lysanias tetrarch of Abilina;Anno autem quintodecimo imperii Tiberii Caesaris, procurante Pontio Pilato Judaeam, tetrarcha autem Galiaeae Herode, Philippo autem fratre ejus tetrarcha Ituraeae, et Trachonitidis regionis, et Lysania Abilinae tetrarcha,  2 Under the high priests Annas and Caiphas; the word of the Lord was made unto John, the son of Zachary, in the desert.sub principibus sacerdotum Anna et Caipha : factum est verbum Domini super Joannem, Zachariae filium, in deserto.  3 And he came into all the country about the Jordan, preaching the baptism of penance for the remission of sins;Et venit in omnem regionem Jordanis, praedicans baptismum poenitentiae in remissionem peccatorum,  4 As it was written in the book of the sayings of Isaias the prophet: A voice of one crying in the wilderness: Prepare ye the way of the Lord, make straight his paths.sicut scriptum est in libro sermonum Isaiae prophetae : Vox clamantis in deserto : Parate viam Domini; rectas facite semitas ejus :  5 Every valley shall be filled; and every mountain and hill shall be brought low; and the crooked shall be made straight; and the rough ways plain;omnis vallis implebitur, et omnis mons, et collis humiliabitur : et erunt prava in directa, et aspera in vias planas :  6 And all flesh shall see the salvation of God.et videbit omnis caro salutare Dei.

1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and Philip his brother tetrarch of Iturea, and the country of Trachonitis, and Lysanias tetrarch of Abilina;Anno autem quintodecimo imperii Tiberii Caesaris, procurante Pontio Pilato Judaeam, tetrarcha autem Galiaeae Herode, Philippo autem fratre ejus tetrarcha Ituraeae, et Trachonitidis regionis, et Lysania Abilinae tetrarcha,  2 Under the high priests Annas and Caiphas; the word of the Lord was made unto John, the son of Zachary, in the desert.sub principibus sacerdotum Anna et Caipha : factum est verbum Domini super Joannem, Zachariae filium, in deserto.  3 And he came into all the country about the Jordan, preaching the baptism of penance for the remission of sins;Et venit in omnem regionem Jordanis, praedicans baptismum poenitentiae in remissionem peccatorum,  4 As it was written in the book of the sayings of Isaias the prophet: A voice of one crying in the wilderness: Prepare ye the way of the Lord, make straight his paths.sicut scriptum est in libro sermonum Isaiae prophetae : Vox clamantis in deserto : Parate viam Domini; rectas facite semitas ejus :  5 Every valley shall be filled; and every mountain and hill shall be brought low; and the crooked shall be made straight; and the rough ways plain;omnis vallis implebitur, et omnis mons, et collis humiliabitur : et erunt prava in directa, et aspera in vias planas :  6 And all flesh shall see the salvation of God.et videbit omnis caro salutare Dei.

Passage: 1 In the fifteenth year of the reign of Tiberius Caesar, while Pontius Pilate was governor of Judea, Herod was tetrarch of Galilee, his brother Philip tetrarch of the region of Iturea and Trachonitis, and Lysanias tetrarch of Abilene, 2 during the high priesthood of Annas and Caiaphas, God's word came to John the son of Zechariah in the wilderness. 3 He went into all the vicinity of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, 4 as it is written in the book of the words of the prophet Isaiah: A voice of one crying out in the wilderness: Prepare the way for the Lord; make his paths straight! 5 Every valley will be filled, and every mountain and hill will be made low; the crooked will become straight, the rough ways smooth, 6 and everyone will see the salvation of God. -- Luke 3:1-6 (CSB) Song: Come, Thou Long Expected Jesus (https://open.spotify.com/track/76rADNRd3LHK9cDszKtkWl?si=264519e48cad47fe) by Charles Wesley, Rita West Gernon, Rowland Hugh Prichard Lyrics: Come Thou long expected Jesus Born to set thy people free From our fears and sins release us Let us find our rest in thee Israel's strength and consolation Hope of all the earth thou art Dear desire of every nation Joy of every longing heart Born thy people to deliver Born a child and yet a King Born to reign in us forever Now thy gracious kingdom bring By thine own eternal Spirit Rule in all our hearts alone By thine all sufficient merit Raise us to thy glorious throne You're our joy You're our hope Israel's strength and consolation Hope of all the earth thou art Dear desire of every nation Joy of every longing heart Prayer: The Lord's Prayer Our Father in heaven, hallowed be your name; your kingdom come; your will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation but deliver us from evil. For yours is the kingdom, and the power, and the glory, forever. Amen.

Luke 3:1-6 In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the desert. John went throughout the whole region of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, as it is written in the book of the words of the prophet Isaiah: A voice of one crying out in the desert: “Prepare the way of the Lord, make straight his paths. Every valley shall be filled and every mountain and hill shall be made low. The winding roads shall be made straight, and the rough ways made smooth, and all flesh shall see the salvation of God.”

Luke 3:1-6 In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the desert. John went throughout the whole region of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, as it is written in the book of the words of the prophet Isaiah: A voice of one crying out in the desert: “Prepare the way of the Lord, make straight his paths. Every valley shall be filled and every mountain and hill shall be made low. The winding roads shall be made straight, and the rough ways made smooth, and all flesh shall see the salvation of God.”

Luke 3:1-6 In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the desert. John went throughout the whole region of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, as it is written in the book of the words of the prophet Isaiah: A voice of one crying out in the desert: “Prepare the way of the Lord, make straight his paths. Every valley shall be filled and every mountain and hill shall be made low. The winding roads shall be made straight, and the rough ways made smooth, and all flesh shall see the salvation of God.”

Luke 3:1-6 In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the desert. John went throughout the whole region of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, as it is written in the book of the words of the prophet Isaiah: A voice of one crying out in the desert: “Prepare the way of the Lord, make straight his paths. Every valley shall be filled and every mountain and hill shall be made low. The winding roads shall be made straight, and the rough ways made smooth, and all flesh shall see the salvation of God.”

December 8, 2024. Fr. Tyler's homily for the 2nd Sunday of Advent (and last Sunday mass on campus until January 12, 2025!)   Gospel Lk 3:1-6 In the fifteenth year of the reign of Tiberius Caesar,  when Pontius Pilate was governor of Judea,  and Herod was tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis,  and Lysanias was tetrarch of Abilene,  during the high priesthood of Annas and Caiaphas,  the word of God came to John the son of Zechariah in the desert. John went throughout the whole region of the Jordan,  proclaiming a baptism of repentance for the forgiveness of sins,  as it is written in the book of the words of the prophet Isaiah:     A voice of one crying out in the desert:     “Prepare the way of the Lord,         make straight his paths.     Every valley shall be filled         and every mountain and hill shall be made low.     The winding roads shall be made straight,         and the rough ways made smooth,     and all flesh shall see the salvation of God.”

Reading IBar 5:1-9Jerusalem, take off your robe of mourning and misery;    put on the splendor of glory from God forever:wrapped in the cloak of justice from God,    bear on your head the mitre    that displays the glory of the eternal name.For God will show all the earth your splendor:    you will be named by God forever    the peace of justice, the glory of God's worship.    Up, Jerusalem! stand upon the heights;    look to the east and see your childrengathered from the east and the west    at the word of the Holy One,    rejoicing that they are remembered by God.Led away on foot by their enemies they left you:    but God will bring them back to you    borne aloft in glory as on royal thrones.For God has commanded    that every lofty mountain be made low,and that the age-old depths and gorges    be filled to level ground,    that Israel may advance secure in the glory of God.The forests and every fragrant kind of tree    have overshadowed Israel at God's command;for God is leading Israel in joy    by the light of his glory,    with his mercy and justice for company.Reading IIPhil 1:4-6, 8-11Brothers and sisters:I pray always with joy in my every prayer for all of you, because of your partnership for the gospel from the first day until now.I am confident of this,that the one who began a good work in youwill continue to complete it until the day of Christ Jesus.God is my witness, how I long for all of you with the affection of Christ Jesus.And this is my prayer:that your love may increase ever more and more in knowledge and every kind of perception, to discern what is of value, so that you may be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ for the glory and praise of God.GospelLk 3:1-6In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee,and his brother Philip tetrarch of the regionof Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the desert.John went throughout the whole region of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, as it is written in the book of the words of the prophet Isaiah:    A voice of one crying out in the desert:    “Prepare the way of the Lord,        make straight his paths.    Every valley shall be filled        and every mountain and hill shall be made low.    The winding roads shall be made straight,        and the rough ways made smooth,    and all flesh shall see the salvation of God.”

In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee,and his brother Philip tetrarch of the regionof Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the desert.John went throughout the whole region of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, as it is written in the book of the words of the prophet Isaiah:    A voice of one crying out in the desert:    “Prepare the way of the Lord,        make straight his paths.    Every valley shall be filled        and every mountain and hill shall be made low.    The winding roads shall be made straight,        and the rough ways made smooth,    and all flesh shall see the salvation of God.”

For today’s installment of our Advent Meditation series, our brother Tadhg Lynch provides commentary on Lk 3:1-6. Take a listen or click here to download. In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness. And he went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins. As it is written in the book of the words of Isaiah the prophet, “The voice of one crying in the wilderness: ‘Prepare the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall become straight, and the rough places shall become level ways, and all flesh shall see the salvation of God.'” Lk 3:1-6

Fr. Jim teaches that if John the Baptist came today he would not mince words. He would call a sin, a sin and challenge each of us to identify the sin within our lives and urge us to turn away. Click play above to hear Fr. Jim's full Advent message.Luke 3:1-6In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee,and his brother Philip tetrarch of the regionof Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the desert.John went throughout the whole region of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, as it is written in the book of the words of the prophet Isaiah:    A voice of one crying out in the desert:    “Prepare the way of the Lord,        make straight his paths.    Every valley shall be filled        and every mountain and hill shall be made low.    The winding roads shall be made straight,        and the rough ways made smooth,    and all flesh shall see the salvation of God.”Read all the scriptures for this Sunday: bible.usccb.org/bible/readings/120824.cfmHeart to Heart Catholic Media MinistryEvangelize Seekers. Inspire Believers. Foster Disciples.--Join Heart to Heart: htoh.us/subscribeSupport Heart to Heart: htoh.us/donate

Luke 3:1-6 ESV  1 In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, 2 during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness. 3 And he went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins. 4 As it is written in the book of the words of Isaiah the prophet, “The voice of one crying in the wilderness: ‘Prepare the way of the Lord, make his paths straight. 5 Every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall become straight, and the rough places shall become level ways, 6 and all flesh shall see the salvation of God.'”

Luke 3:1-6 1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, 2 while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness. 3 And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins, 4 as it is written in the book of the words of Isaiah the prophet, saying: "The voice of one crying in the wilderness: 'Prepare the way of the LORD; Make His paths straight. 5 Every valley shall be filled And every mountain and hill brought low; The crooked places shall be made straight And the rough ways smooth; 6 And all flesh shall see the salvation of God.' "   Luke is presenting the historical Jesus to us as the perfect Son of Man and reminding us at the same time that Jesus is the sinless Son of God. God Himself robed in human flesh! In chapters one and two, Luke records the details of the births of John, the son of Zacharias, and Jesus, the Son of God! After a brief account of Jesus being taken to the Temple as a twelve-year-old boy, Luke now jumps forward thirty years and describes the beginning of the ministries of both John and Jesus.   When John the Baptist appeared on the scene, no prophetic voice had been heard in Israel for 400 years. His coming was a part of God's perfect timing, for everything that relates to God's Son is always on schedule (Gal. 4:4; John 2:4; 13:1). The "silent years" were nearly over. God was about to speak again, first through a prophet and then through His Son. Because of this fact and because it was so important, Luke carefully dates the event. He tells us specifically that John's ministry began in the fifteenth year of Tiberius Caesar was between A.D. 28/29.   In his introduction to the ministries of John and Jesus, Luke named seven different men in Luke 3:1-2, including a Roman emperor, a governor, three tetrarchs (rulers over a fourth part of an area), and two Jewish high priests. But God's Word was not sent to any of them! Instead, the message of God came to John the Baptist, a humble Jewish prophet.   So, Luke amasses all of this weight of historical evidence to document the sudden appearance of John with his rousing cry: "Repent!" An emperor, a governor, three tetrarchs, and two high priests, all to introduce the man who was, by all outward appearances, just a backwoods, desert preacher. But what a man! And what a preacher! And what a message!   Notice how John came in verse 3.  He came resembling the Prophet Elijah in manner and dress (Luke 1:17; Matt. 3:4; 2 Kings 1:8). John came to the same area “in the wilderness” near the Jordan River where Elijah had ascended into heaven in a chariot of fire, preaching and baptizing. He announced the arrival of the kingdom of heaven (Matt. 3:3) and urged the people to repent. Centuries before, Israel had crossed the Jordan (a national baptism) to claim their Promised Land. Now God summoned them to turn from sin and enter His spiritual kingdom.   Keep in mind that John did much more than preach against sin; he also proclaimed the Gospel. The word preached in Luke 3:18 gives us the English word evangelize ("to preach the Good News"). John introduced Jesus as the Lamb of God (John 1:29) and told people to trust in Him. John was only the best man at the wedding: Jesus was the Bridegroom (John 3:25-30). John rejoiced at the opportunity of introducing people to the Savior, and then getting out of the way.   Yes, the Word of God came to John, and he began to preach! Today, the Word of God, (the Bible in your hands), will come to you if you will take the time to read and receive it! And Jesus, the Living Word, will come to you and abide in your heart if you will repent, believe and receive Him!   God bless!

Sunday, 25 August 2024   In those days John the Baptist came preaching in the wilderness of Judea, Matthew 3:1   “And in those days, comes John the Baptist, proclaiming in the desolate of Judea,” (CG).   The previous verse ended Chapter 2, noting that Jesus was settled in Nazareth, thus He would be called a Nazarene. Now the narrative changes direction and introduces a new figure.   Chronologically, he has already been introduced in Luke's gospel, but Matthew begins his arrival on the scene many years later, beginning with, “And in those days.”   The meaning is “in the days when Jesus dwelt in Nazareth.” Even though this is quite some years later, it is during that time. This is evidenced by Matthew 3:13 which says, “Then Jesus came from Galilee to John.” He will leave the area of Nazareth to begin His ministry at this time, a point which begins with the ministry of John the Baptist.   The exact time of this appearance by John is noted in Luke 3:1, 2 –   “Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, 2 while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness.”   The name John is from the Hebrew name Yokhanan. That is derived from Yah, a shortened form of the divine name, and khanan, a verb meaning to be gracious. Thus, the name means Yah is Gracious or Yah Has Been Gracious. Of those days when Jesus still dwelt in Nazareth, it next says, “comes John the Baptist.”   The title is a transliteration. It literally means “John the Immerser.” However, as “Baptist” is the common usage in English, that will be retained in the translation.   As for the verb, it is present tense, thus aligning the two thoughts as occurring together. Jesus is living in the area of the Galilee and John comes forth at that time. This type of writing is known as a historical present. It brings the narrative alive in the mind of the reader. The purpose of such literary tools is obliterated when translators ignore them. At the time he comes, it next says that he is “proclaiming in the desolate of Judea.”   The Greek word is kérussó, to proclaim, preach, or herald. In this case, John is making his proclamation that the Messiah is about to be revealed. It was his job to be the forerunner of the Messiah, preparing the way. As for the word “desolate,” this does not necessarily mean a barren wasteland devoid of any life.   Despite being translated as a noun, wilderness, by almost every translation, the Greek word is an adjective. Thus, “desolate” fits in meaning and intent. It is a place that is uncultivated and unpopulated, thus a deserted area.   Shepherds feeding their flocks would occur in such a place. In the Bible, it is a place of God's grace and of closeness to God, but it is also typical of a place of testing. The Hebrew word is a noun, midbar, coming from davar, to speak. The sense is speaking as in driving a flock.   In the Song of Solomon 4:3, using the word midbar, it says this –   Your lips are like a strand of scarlet, And your mouth [midbar] is lovely. Your temples behind your veil Are like a piece of pomegranate.   Solomon is poetically taking the mouth and calling it a wilderness. This shows the closeness in thought between the words.   This gives us an idea of what John has come to do. He has come to speak in the open to the pasture of God's people, driving them to be prepared for the coming of the ministry of Jesus.   Life application: When the books of the Bible were written, there were no chapter and verse divisions. These were simply scrolls that were written and maintained as complete books. Even if the beginning of Chapter 3 seems disconnected from what was said in Chapter 2, it is not. Rather, it is a new direction built upon what was just said.   Thus, it is a logical point to make a chapter break, but it is still good to see the ongoing connection between the two. At times, what is helpful in considering the narrative is to stop and pretend there is no chapter division in what you are reading. Imagine that you are simply reading a continuous scroll. That can help eliminate confusion in what is being said.   For example, you may read a scholar who says that the words of Matthew 3:1 cannot be connected to the words of Matthew 2:23 because Matthew 2:23 referred to a time when Jesus was just a young child. This thinking is actually bolstered by the chapter division. Our minds can make a full stop and then start again. But this is not Matthew's intent.   By imagining there is no chapter division, that type of thinking can often be cleared up. From there, going forward and seeing that Jesus departed Galilee to meet up with John then solidifies the notion that the narrative did not break. It simply redirected.   Consider what you are reading as you go. The Bible is a marvelous book that will keep instructing you and informing you as long as you continue to ask it questions as you go.   Glorious God, it is a joy and a delight to read the word that You have given to us. The stories of times past come alive as if they are happening before our eyes as we read. And all the while, we are communing with You through Your word. What a treasure and what a pleasure. Thank You for Your precious word that tells us of Jesus. Amen.

“Now in the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness. And he came into all the district around the Jordan, preaching a baptism of repentance for the forgiveness of sins; as it is written in the book of the words of Isaiah the prophet, “The voice of one crying in the wilderness, ‘Make ready the way of the Lord, Make His paths straight. Every ravine will be filled, And every mountain and hill will be brought low; The crooked will become straight, And the rough roads smooth; And all flesh will see the salvation of God.' ” So he began saying to the crowds who were going out to be baptized by him, “You brood of vipers, who warned you to flee from the wrath to come? Therefore bear fruits in keeping with repentance, and do not begin to say to yourselves, ‘We have Abraham for our father,' for I say to you that from these stones God is able to raise up children to Abraham. Indeed the axe is already laid at the root of the trees; so every tree that does not bear good fruit is cut down and thrown into the fire.””‭‭—Luke‬ ‭3‬:‭1‬-‭9‬ ‭Support the Show.The American Soul Podcasthttps://www.buzzsprout.com/1791934/subscribe

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

This is part 11 of the Read the Bible For Yourself. The Gospels are evangelistic biographies of Jesus. In today's episode you'll learn the basic storyline of the four biblical Gospels: Matthew, Mark, Luke, and John. Then we'll go through them from shortest to longest to see how each brings a unique and helpful perspective in telling the life of Christ. We'll also hit some important concepts like the kingdom of God, parables, and the word of God. Lastly, we'll ask about application. How can you figure out which sayings of Christ apply to you today and which ones do not? Listen to this episode on Spotify or Apple Podcasts https://youtu.be/0iHhidbL4e8?si=3rs4fGGtQjsJAObB —— Links —— See other episodes in Read the Bible For Yourself Other classes are available here, including How We Got the Bible, which explores the manuscript transmission and translation of the Bible Get the transcript of this episode Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan?  Read his bio here —— Notes —— The Four Gospels Matthew, Mark, Luke, and John Gospel = good news The Gospels are biographies about Jesus which seek to convince readers about the good news that he is the Messiah. Basic Storyline of the Gospels Birth narratives John's ministry John baptizes Jesus. Jesus calls the twelve. Teachings of Jesus Miracles of Jesus Conflict with critics Triumphal entry Intensified conflict Last supper Arrest, trial, execution Resurrection appearances Great commission Mark (11,305 words) Papias: “And the elder used to say this: ‘Mark, having become Peter's interpreter, wrote down accurately everything he remembered, though not in order, of the things either said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, followed Peter, who adapted his teachings as needed but had no intention of giving an ordered account of the Lord's sayings. Consequently Mark did nothing wrong in writing down some things as he remembered them, for he made it his one concern not to omit anything that he heard or to make any false statement in them.'”[1] John (15,633 words) Purpose statement: John 20:30-3130 Now Jesus did many other signs in the presence of his disciples that are not written in this book. 31 But these are written so that you may continue to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name. Matthew (18,348 words) Five blocks of teaching 5-7 Sermon on the Mount 10 Missionary Instruction 13 Parables of the Kingdom 18 Discourse on the Church 24-25 Olivet Discourse Luke (19,483 words) Luke's method: Luke 1:1-41 Since many have undertaken to compile a narrative about the events that have been fulfilled among us, 2 just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word, 3 I, too, decided, as one having a grasp of everything from the start, to write a well-ordered account for you, most excellent Theophilus, 4 so that you may have a firm grasp of the words in which you have been instructed. Luke's historical precision: Luke 3:1-21 In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was ruler of Galilee, and his brother Philip ruler of the region of Ituraea and Trachonitis, and Lysanias ruler of Abilene, 2 during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness. The Synoptic Gospels Matthew, Mark, and Luke Matthew and Luke quote Mark extensively. Both quote another source of sayings as well. Still, much of Matthew and Luke is unique to them. Fee & Stuart: “Take, for example, the fact that there is such a high degree of verbal similarity among Matthew, Mark, and Luke in their narratives, as well as in their recording of the sayings of Jesus. Remarkable verbal similarities should not surprise us about the sayings of the one who spoke as no one ever did (John 7:46). But for this to carry over to the narratives is something else again—especially so when one considers (1) that these stories were first told in Aramaic, yet we are talking about the use of Greek words; (2) that Greek word order is extremely free, yet often the similarities extend even to precise word order; and (3) that it is highly unlikely that three people in three different parts of the Roman Empire would tell the same story with the same words—even to such minor points of individual style as prepositions and conjunctions.”[2] Fee & Stuart: “The best explanation of all the data is …that Mark wrote his gospel first, probably in part at least from his recollection of Peter's preaching and teaching. Luke and Matthew had access to Mark's gospel and independently used it as the basic source for their own. But they also had access to all kinds of other material about Jesus, some of which they had in common. This common material, however, is scarcely ever presented in the same order in the two gospels, a fact suggesting that neither one had access to the other's writing. Finally, John wrote independently of the other three, and thus his gospel has little material in common with them. This, we would note, is how the Holy Spirit inspired the writing of the Gospels. …[W]ith the Spirit's help, they creatively structured and rewrote the materials to meet the needs of their readers.”[3] Kingdom of God Understanding what Jesus meant by the kingdom of God is critical Fee & Stuart: “[T]he major hermeneutical difficulty lies with understanding “the kingdom of God,” a term that is absolutely crucial to the whole of Jesus' ministry…”[4] Likely, Jesus was pulling from Daniel who prophesies extensively about God's kingdom coming to earth (Dan 2:44; 7:26-27) Parables Short fictional stories that make a point Get the main point; don't get lost in trying to find a meaning for every aspect of the story. Jesus told some parables to hide truth from those who didn't want it. He told others to teach his disciples important truth simply and effectively. Still others, he told as zingers to confront his critics. Word of God The Bible does not typically call itself “the word”. “The word” is the message Jesus preached to repent due to the coming Kingdom. He wasn't telling his Jewish listeners to repent and believe in the Bible, since they already believed in it. Compare Mark 4:13-15; Luke 8:11-12; Mat 13:19 Word = word of God = word of the Kingdom Application Must discern between the sayings Jesus limited to the people in front of him at that time and those that remain applicable to all his followers today Mat 10:9-11 tells his disciples not to carry any money with them. Does that mean true Christians don't use money and just mooch off their neighbors? Luke 6:27-28 tells us to love our enemies, a commandment repeated in Mat 5:43-48; Rom 12:17-21; 1 Pet 3:9-11 and exemplified by Jesus' actions. Review The NT begins with four evangelistic biographies of Jesus called Gospels. Mark is the shortest Gospel. Its action-packed narrative is probably derived from Peter's recollections as well as God's direction via his spirit. John is the most theologically developed, and it contains monologues where Jesus talks about himself and his relationship to his Father. Matthew showcases Jesus as a Rabbi who teaches his followers how to live in light of the Kingdom of God. Luke was a careful historian who made an effort to present a "well-ordered account" to present the life of Christ to a noble Roman audience. The Kingdom of God is the core of Jesus' message and ministry. It refers to a coming age when God sets everything wrong with the world right. Jesus' favorite self-title was "Son of Man," which could either mean a human being or the ruler of the coming Kingdom. Parables are short fictional stories told to make a point. In the Gospels, the "word" refers to the message Jesus preached about the Kingdom of God, not the Bible in general. Although it's hard to be sure, most think Matthew and Luke used Mark as a source as well as another sayings source. In order to discern what sayings of Jesus apply to you, consider the circumstances in which they were given, whether other parts of the NT repeat the statement, and what Jesus' example can tell you. [1] Fragments of Papias 3.15 in Apostolic Fathers, trans. Michael Holmes, 3rd ed. (Grand Rapids, Baker Academic, 2007). [2] Gordon D. Fee and Douglas Stuart, How to Read the Bible for All Its Worth (Grand Rapids, MI: Zondervan, 2014), 141. [3] Stuart, 142. [4] Stuart, 132.

Speaker 1:This media has been made available by Mosaic Boston Church. If you'd like to check out more resources, learn about Mosaic Boston, or donate to this ministry, please visit mosaicoston.com.Speaker 2:Heavenly Father, we're so thankful for the privilege and the blessing it is to gather. As Your people, we don't take this for granted. What a blessing it is to gather and experience Your presence and give You Your due glory. We worship You, Father, and we thank You that the only way that we were allowed back into the Father's house, into the Father's presence was because of the sacrifice of the Son.And Jesus, we thank You that You came and You lived a perfect life obedient to the Father, to the very last drop on the cross. And we thank You that You did that to provide a way, to provide a gateway into the Father's house. And we thank You that when we repent of sin, You do forgive us of our rebellion, of our hostility toward You, and we do acknowledge that that's real. In many ways, often we live as if You don't exist or as if You're not God over certain parts of our life where we just block that section out and live in indifference toward You and Your will. So we ask for forgiveness for that.We pray from the holy Scriptures today that You teach us, that You, Holy Spirit, minister to us in a way that only You can. And I pray, do point out those places of rebellion in our hearts and in our lives and give us the grace to submit ourselves holistically to You. Lord, bless our time with the holy Scriptures, and we pray all this in the beautiful name of Jesus Christ, our Lord and Savior. Amen.We're continuing our sermon series through the incredible Gospel of Mark, and the title of the sermon today is The Insanity of Killing God.A few years back, I remember reading about a famous child actor who upon growing up claimed that he had divorced his parents. He claimed to have divorced himself from his parents. He said the words and perhaps he even filed some of the official legal documents, but of course he could not divorce himself from the reality of the origin of life.As we meditate on Holy Week, the most important week in all of human history, we're given a front row to what happened to God when He became one of us. A few years ago, there was a famous song and there's a line that went, "What if God were one of us?" Well, He was and we killed him. And just imagine the insanity of doing this to really think that you can get rid of God. And you might not live in just complete outright vocal rebellion toward God, but you might live as if God is dead to you. Meaning the idea of God is so distant from your life, He might as well be dead to you. And aren't you doing the same thing as the Jews and the Romans? Aren't you attempting to kill God?But you can't kill God. He's eternal, of course. Jesus, when they tried to keep Him down, they couldn't. He came back from the dead. And that shouldn't be surprising knowing who Christ was. We should have all seen that one coming. What is surprising is that anybody would want to kill God. Why would you try to liquidate the one who gave you life? You literally bear His image. His image is printed upon you. You're His. You belong to Him.Why do we have this hostility in our hearts? Because we don't want to give up authority to govern our lives as we please. The stubborn grip on the throne of our lives leads to our self-destruction. Because you can't kill God, you can't get rid of the stubborn fact that God is, He always will be. And it would be wise of us to make peace with God while we still have a chance, while we're still alive, to accept His fatherly authority, to accept His love, to accept his provision and His protection, and to give Him His due, which is obedience of faith from the heart, to glorify Him, honor and worship Him.And if you meditate upon it, it is absolutely insane to rebel against God because you won't win. He always wins. He's God. And rebelling against God will always lead to self-destruction, but still there's a desire to rebel. Edgar Allan Poe, one of America's greatest writers who knew all about self-destruction intimately, he coined the phenomenon of willful self-destruction as, quote, perverseness.In one of his works, the Imp of the Perverse, Poe contends that just knowing something is wrong is the one unconquerable force that makes us do it. We all have an overwhelming tendency to do wrong for wrong's sake. We're all tempted by the forbidden fruit. And often, it's not the fruit itself that irresistibly draws us but the fact that it's forbidden. Don't do this is sometimes the only reason why we're tempted to do it. The forbidden is a powerful magnet pulling on our sinful hearts because deep inside, if we're honest, we absolutely despise someone telling us what to do, even if it is God, especially if it is God. And in our text today, Jesus reveals this innate suicidal enmity toward God and He graciously offers to save us, and He does it by allowing his own destruction, His own self-destruction, so to speak, to save us from our self-destruction. And thereby, He provides the means to replace, to plant that enmity toward God with love and obedience. Today, we're in Mark 12:1-17. Would you look at the text with me?"And He began to speak to them in parables. 'A man planted a vineyard and put a fence around it and dug a pit for the wine press and built a tower, and leased it to tenants and went into another country. When the season came, he sent a servant to the tenants to get from them some of the fruit of the vineyard. And they took him and beat him and sent him away empty-handed. Again, he sent to them another servant and they struck him on the head and treated him shamefully. And he sent another, and him they killed. And so with many others: some they beat, and some they killed. He had still one other, a beloved son. Finally, he sent him to them saying, "They will respect my son." But those tenants said to one another, "This is the heir. Come, let us kill him and the inheritance will be ours." And they took him and killed him and threw him out of the vineyard.' What will the owner of the vineyard do? He will come and destroy the tenants and give the vineyard to others.Have you not read this Scripture? "The stone that the builders rejected has become the cornerstone. This was the Lord's doing and it is marvelous in our eyes."' And they were seeking to arrest Him but feared the people for they perceived that He had told the parable against them. So they left Him and went away. And they sent to Him some of the Pharisees and some of the Herodians to trap Him in his talk. And they came and said to Him, 'Teacher, we know that you are true and do not care about anyone's opinion. For you are not swayed by appearances, but truly teach the way of God. Is it lawful to pay taxes to Caesar or not? Should we pay them or should we not?' But knowing their hypocrisy, He said to them, 'Why put me to the test? Bring me a denarius and let me look at it.' And they brought one and He said to them, 'Whose likeness and inscription is this?' They said to Him, 'Caesar's.' Jesus said to them, 'Render to Caesar the things that are Caesar's and to God the things that are God's.' And they marveled at him."This is the reading of God's holy, inerrant, infallible, authoritative Word. May He write these eternal truths upon our hearts. First, our three points to frame over our time. First, suicidal enmity toward the Father. Second, suicidal enmity toward the messengers. And third, suicidal enmity toward the Son.First, suicidal enmity toward the Father. After Jesus had entered Jerusalem on Passover week, Holy Week, and He entered by receiving the worship from the people, they cried out, "Hosanna, God save us." He received their acclamations and did not reject them. And by doing so, He's throwing down the gauntlet. The time has come for Him to do a face-off with the spiritual authorities of the day. And after deflecting the religious leader's hostile challenge to His authority in the previous text, Jesus tells a parable here, and it's a powerful parable. And a lot of people think parables are just stories. They're not. Parables are used as verbal weapons. And here, Jesus Christ is leveling a wrecking ball of a parable. And what are they weapons against? Against the people, not the people themselves, but the ideas that they are promulgating, the ideas that they represent.And what are the ideas that Jesus is wrecking here with His words? They're ideas of authority. He's demolishing their man-made authority structures which put them higher than God. And this, friends, of course is very highly relevant because this is every single person's problem. We put human authority above God's authority, and no one is higher than God and no one is higher in authority than God the Father. Read Matthew 23 this week as you prepare for Good Friday. Matthew 23 is the sermon that got Jesus crucified. He was murdered because of His words. That's how powerful of a wrecking ball they were. Jesus' sermon, Matthew 23, destroys all of the authority structures of Israel of that day. And in Matthew 23:8-9, Jesus says this, "But you are not to be called rabbi, for you have one teacher and you are all brothers. And call no man your father on earth for you have one Father who is in heaven."Now, anyone listening at that time was incredibly offended by these words. In one sentence, Jesus dismantles the Jewish system of authority showing them no, a rabbi is not higher than God himself. God's word and not human tradition is preeminent in authority. And then He says don't call anyone father in one fell swoop. He is dismantling the system of authority in the Catholic Church that has a man at the very top of the system of authority. Jesus says don't call anyone father. And I've always found it confusing that Catholics call priests father but don't let them ever become a father. That's all confusing and Jesus knocks all that down.How did Jesus teach us to pray to the Father? Our Father. Jesus didn't pray to Jesus. Jesus prayed to the Father. And this is important that when you do pray, pray to God the Father because it reminds us who's in charge. It reminds us who has ultimate authority over us. He created us, He cultivates us, He protects us, and He owns us.Mark 12:1, "Jesus began to speak to them in parables. 'A man planted a vineyard and put a fence around it and dug a pit for the wine press and built a tower and leased it to tenants and went into another country.'" We're not told how the man got the capital that was needed to buy the land and buy the equipment, the infrastructure, et cetera. Most likely this is a man that had to work for years, maybe a decade plus, to accumulate the capital, and he takes on risk and he works really hard and he does this in order to reap a harvest from his work.And the main purpose of verse 1 isn't just to elaborate details of the allegory, et cetera. The details here are to show that this is all done in love. This is a man who worked hard with the land, with his hands, with what the Lord has given him to create something beautiful. And what's the fence for? The fence is to protect what this man has lovingly created. He of course here represents God the Father. Later on in the text, we know that he sends a son. Therefore, he is a father. The man represents God the Father, and the Father is a creator, he's a cultivator, and he's a protector. The fence was there to protect from external threats, but it turned out that the threats were internal.And this is a good reminder of every father's job. If you've been given the blessing of being a father, your job is to create, to cultivate, and to protect. Protect the child from threats, external and internal. We are to teach our children about sin within and we are to protect. We are teach them about the sinful flesh that is hostile toward God, and we are to teach them that there are consequences for sin. Yes, God does give grace, He does forgive, but we want to prevent you from the consequences of sin. And we are to teach them about grace and teach them how to flee sin and pursue righteousness because living righteously delights God the Father's heart. And when God is delighted, He delights to bless.The imagery and the details used in this text are taken from Isaiah 5 where the vineyard stands for Israel and the man for God. An ancient Jewish and Christian texts interpret the tower and the wine vat in Isaiah 5 as the temple and its altar and defense may stand for the walls of Jerusalem. Would you look at Isaiah 5:1-7 with me? "Let me sing for my beloved my love song concerning his vineyard. My beloved had a vineyard on a very fertile hill. He dug it and cleared it of stones and planted it with choice vines. He built a watchtower in the midst of it and hewed out a wine vat in it. And he looked forward it to yield grapes, but it yielded wild grapes. And now, oh, inhabitants of Jerusalem and men of Judah, judge between me and my vineyard. What more was there to do for my vineyard that I have not done in it? When I looked forward to yield grapes, why did it yield wild grapes?And now I will tell you what I will do in my vineyard. I will remove its hedge and it shall be devoured. I will break down its wall and it shall be trampled down. I will make it a waste. It shall not be pruned or hoed and briars and thorns shall grow up. I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of Hosts is the house of Israel, and the men of Judah are his pleasant planting. And he looked for justice, but behold, bloodshed for righteousness, but behold, an outcry."So God is saying He's entrusted His people, the people of Israel, with His law, with His prophets, with His temple, with His priests and with land. And the expectation was that they would bear fruit for the Lord. The religious leaders were expected to govern Israel by God's Word, and the people were to be self-governed by God's Word. That didn't happen. So this man that planted this vineyard built the walls around it. He leases it out to tenants. They draft a lease with clear expectations, a clear payment for the rent, for leasing the land, and then the man went into another country.The application for all of us, the broader application is very clear. What this parable is telling us is that we are not our own. That we are not owners. That we do not own our lives. No, our time is leased to us. Our health is leased to us. Our bodies are leased to us from God the Father. You are a tenant, not an owner. And verse 2, "When the season came, he," the father, "sent a servant to the tenants to get from them some of the fruit of the vineyard." So at the proper time, at time of harvest, he goes. And his graciousness, his generosity is evident in the text in that he doesn't demand most of the crop. He doesn't even demand half of the crop. No, he just wants some, some of the fruit of the vineyard. In biblical narrative, fruit is often a term to designate a life that's lived in obedience to God, a life in which people use the talents, the opportunities, the gifts that God has given us, our very lives for the Lord. And then the Lord loves to bless the fruitful life with more fruit.And here, what we see, one of the things that we notice here is there is a clear relationship between the tenants and the owner. It's a hierarchical relationship. It's a vertical relationship. A lot of people when they think about Christianity and they say, "No, Christianity is not a religion. It's a relationship." And I say, "Yes, it is a relationship. We are called to love the Lord your God with all your heart, soul, strength, and mind and love your neighbor as yourself." And to love the Lord, and that's the summary of the commandments, we keep His commandments. That's what Jesus said. "If you love me, you will keep my commandments." And so we are not to forget that our relationship with the Lord is not horizontal and He is in charge, He is God, He is in authority. The relationship is offered to us by the grace of Jesus Christ. And the only way you enter into relationship with God the Father is on your knees, in humble repentance, forever defying His authority.And do the tenants pay their rent? No, of course not. Verse 3, "And they took him and beat him and sent him away empty-handed." What are the tenants doing here? They start acting like owners. Why should we pay you? We did all the work." And they forget that they were gifted, so to speak, that all this work that was done prior. In a sense, they disown the owner. It's almost as if the owner doesn't exist. And this is happening nowadays with squatter's rights, et cetera. That's exactly what they do. The tenants decide that they're the owners and they're exercising so-called squatter's rights.How does this appear in our lives, in our world? Well, it's when people start looking at reality and think, "I'm going to decide how reality is. I get to decide what truth is. I'm going to live my truth. I am in authority of the definition. These are the values that I've chosen for myself, the reality that I've created. It's my body, therefore my sexuality, therefore my moral code. I decide. I'm a master of my own fate, the captain of my own soul." And here, what Jesus is doing is exposing the sinfulness in our rebellious hearts, this desire to claim ownership. But to claim ownership of yourself, to live as if you are your own, you're usurping the owner.And why do they act like this? Why do we act like this? Because we are born in a flesh that is hostile to God. Romans 8:7, "For the mind that is set on the flesh is hostile to God for it does not submit to God's law. Indeed, it cannot." So the hostility has to do with the law. When we see God's law, we see God's demands upon us and we're hostile that God, You would demand these things. The owner just wanted a portion. He wanted some of the fruit of the harvest.And how does that apply to us? Well, the Lord wants all of us. He wants our whole life. But you know that you are living in ordered worship to the Lord. You are living underneath the authority of the Lord when you do govern yourself by the Ten Commandments. And you realize that the commandments are the way of life. This is the path of freedom.And one of them, the first commandments says, "Thou shalt have no other gods before me." That's the very first one. The fourth commandment says, "Thou shalt keep the Sabbath day holy." And there God makes a very specific, very clear demand. "One-seventh of your time, one day a week is mine." And by the way, this is how you grow. This is one of the greatest means of grace where you just commit and say, "Lord, I'm going to give you Sunday. Lord, I'm going to go to church on Sunday. Lord, I'm going to devote myself to the scriptures in prayer on Sunday." The Lord also tells us in the commandment, "Thou shall not steal." And God Himself, in Malachi 2, points to the commandment and he says, "You're stealing from me by not bringing the tithes to me." And there, we get very specific that God does want 10% of our earned income that we give to Him, give to His kingdom, or give to His church.Well, once you start getting very precise that this is what the commands demand of us, well, this is where people begin to experience the hostility within our hearts. For most of us, unbelief in God or lack of belief, it's not a head issue. It's not that there's not enough evidence. No, it's a will issue. Do we want to do the will of God? And there's hostility there. Intellectual skepticism for Christianity is often nothing more than a flimsy veneer covering deep-seated hostility.Aldous Huxley, the philosopher who coined the term agnostic and author of Brave New World, he said this, "I had motives for not wanting the world to have a meaning. For myself has, no doubt, for most of my contemporaries, the philosophy of meaningless was essentially an instrument of liberation from a certain system of morality. We objected to the morality of Christianity because it interfered with our sexual freedom. There was one admirably, simple method of justifying ourselves, agnosticism." Thomas Nagel in The Last Word writes, "I want atheism to be true. It isn't just that I don't believe in God, I don't want there to be a God. I don't want the universe to be like that."These tenants know that they are tenants and they hate it. They want to work for their own profit. They want to be the owners. And in many ways, we would rather like them live with this illusion of independence or self-sufficiency. But the day of reckoning is coming and the owner was sending messengers to try to get the tenants to come to their senses. And this is point 2, a suicidal enmity toward the messengers.In verse 4 of Mark 12 says, "Again, he sent to them another servant, and they struck him on the head and treated him shamefully." Sometimes when I preach a sermon, someone comes up to me and say, "Pastor, that was a great sermon, good sermon." And I always say the same thing. I say, "Praise be to God. And also, I'm just the messenger. Just the messenger. I'm like the mail man. I'm like UPS guy. I like that I'm bringing you packages." I like the UPS guy because he can park anywhere he wants, sidewalks, et cetera. But I say that tongue-in-cheek because I'm always thinking about this parable. "Oh, you like that? Keep coming back." We're going to continue preaching the text. And there will be messages in which you realize that, "I don't like that message. It doesn't make me feel good. It offends my sensibilities." So when you hear a sermon like that, for me, I'm just a messenger. I'm just the UPS guy. Don't kill me.If you try, there's many a lesson here, if you are called to proclaim the Word of God and to do it very publicly, do it out front, if you are called as a man of God to proclaim the Word of God, become a pastor, I just want you to know you will get opposition and the opposition is going to be hostile. And as the world becomes more and more in hostility toward the Lord, just know there will be a cost for bringing the clear message. They struck him in the head. They wounded this gentleman. And here, this series of messengers are echoes of the prophets that the Lord sent to his people and they suffered ill-treatment from their fellow Israelites. And Jesus also taught in the Sermon of the Mount. He said, "Blessed are you when others persecute you and revile you for my name's sake. Great is your reward in heaven."Mark 12:5, "And he sent another, and him they killed. And so with many others, some they beat and some they killed." The immediate application is that God sent prophets to the religious leaders to tell them, "Hey, stop acting like owners. Tend God's vineyard with God's Word for His prophet." And you see the incredible grace of this owner. He could have just called the authorities on these people. They could have been thrown out. No, he sends a messenger. He sends another messenger. He sends another messenger. Just incredible patience on this man's part.And this is what God had been doing all throughout salvific history of holy Scripture. He promised, "I will not leave myself without a witness." So He kept sending them. Jeremiah sent to the people, was beaten on multiple occasions, thrown into a pit, and finally stoned to death. Elijah, Amos, both of them were banished and forced to hide in caves. Ezekiel was murdered after a sermon. Habakkuk was stoned. Zechariah got chased into the temple and stoned near the altar. Uriah who prophesied around the same time as Jeremiah, he tried to escape into exile but the king tracked him down, brought him back to Israel, and ran him through with a sword. The prophet Micah was punched in the face by false prophets. Isaiah was put into a log and cut in half. And that's not even to mention what happened to the apostles.The religious people of the day, as they're hearing the sermon, they thought they looked at their past and the past of Israel's relation to the prophets and they thought it was something that they had grown past, that they were too righteous, that they were too morally upright to do something like this. And the irony, of course, was that they're about to do something much worse than their fathers had done in that they're going to kill the Son of God.There's an important lesson here for us. When you hear about the sins of people before us or sins of people today, it's so easy to look on people with disdain as if we've somehow progressed past sin. We have not. We do all each. We have a fallen heart. So when we see someone who sins, we shouldn't say, "What's wrong with them?" We should say, "What's wrong with the human heart? What's wrong with my heart? There go I, but for the grace of God." And it is grace that God sends messengers into our lives, and what do they tell us? They remind us that there is a God who is over us. He's the owner, we're the tenants. And if we've been living as owners, we are to repent because a day of reckoning, a day of judgment is coming.There will be times, dear Christian, that you won't like the message, the message of Scripture. You won't like when a brother or sister, they bring the message to you. And by the way, this is why it's so important to be part of a church, be plugged into a church, be part of a community group where you're walking with brothers and sisters, where you've covenanted together. So that when there does come a moment where you need someone to call you out, your brother and sister are there and they say, "You've given me permission to do this by joining the church. I need to bring this message to you." At those moments, do not reject the messenger. At those moments, receive the message humbly and bring it to the Lord and say, "Lord, is there truth to this?"If you don't like the message, don't just leave. It is tempting in those moments when someone calls out your sin to just bounce, to go find a church who don't really talk about sin, where they tickle your ears, where they give you a palatable message, where you just feel good about yourself all the time. No, no. You need a church that calls you out. You need a church to remind you of how much of a wicked sinner you are so that the cross of Jesus Christ is so much more meaningful. Lord Jesus, You save me from the sin. We need this reminder that we are not the owners and that God is a God who makes demands of us. There's many a church today that preaches a message about a God that demands nothing, a God that does nothing, one whom we can control with a modest investment of time and money. In those churches, those people aren't really seeking the true God of the universe.Romans 3:10 says, "None is righteous. No, not one. No one understands. No one seeks for God." Now, CS Lewis in his work called he Miracles, he has this tremendous low quote. "An impersonal God, well and good. A subjective God of beauty, truth, and goodness inside our own heads better still. A formless life-force surging through us, a vast power which we can tap, best of all. But God himself alive, pulling at the other end of the cord, perhaps approaching at an infinite speed, the hunter, king, husband, that is quite another matter. There comes a moment when the children who have been playing at burglars hushed suddenly. Was that a real footstep in the hall? There comes a moment when people who have been dabbling in religion, man's search for God, suddenly draw back. Supposing we really found him? We never meant it to come to that. Worse still, supposing he had found us?"God sends us messengers. Sometimes it's through preachers or pastors. Sometimes it's through brothers and sisters. Sometimes it's through providential life circumstances that they shatter the illusion that you're in control. Sometimes it's just looking in the mirror and you're like, "Oh, what happened?" We're aging. That's what happened. The fragility of life where you get that phone call where a beloved has cancer, a beloved is in the hospital, all of a sudden your worldview just shatters. And those are all gracious reminders that we are living on borrowed time. Sometimes it's unfulfilled longings where you work for years, you work for a goal to become something, to become a person, to achieve something, and then you get it and then all you feel is emptiness inside because you realize, "I worked so hard for so long for something that doesn't satisfy."Lewis writes elsewhere. "If I find myself desires which nothing in this world will satisfy, the only explanation is that I was created for another world." God shows His grace toward us in this story in repeated ways. He sends messengers, messengers to remind them, "Hey, you want to be in a right relationship with the owner. It's for your good. You're going to flourish." And also, this is a good owner. He gives him a vineyard. I don't know if anyone's ever done a vineyard tour in California, Napa Valley. I've never done it. I've driven by. I've looked over covetously. No, I've repented. But this is majestic. This is the reason why lots of these great movies, the end with a vineyard, it's almost like heaven. It smells nice. There's grapes. There's wine, and praise be to God.But this shows the graciousness of the owner. What a great God we have. He's not just a lawgiver. He could have just created a prison, thrown them inside and said, "You're going to do what I say." That's not what he does. In love, He says, "Okay, here's everything that I have created, I've cultivated, I've protected. I'm entrusting it to you. Keep growing it. And all I ask for is a portion in return." If God were merely a lawgiver, I could in a sense understand people against Him. But He's not just a lawgiver. He's the giver of every good and perfect gift, including His law. He is the source and fount of every blessing and yet people spurn Him.The tenants don't listen to the messengers so the owner sends his son, and this is point 3, suicidal enmity toward the Son. Verse 6, "He had still one other, a beloved son. Finally, he sent him to them saying, "They will respect my son." The phrase "beloved son" echoes a story of Abraham's near sacrifice of his son Isaac. God came to him and said, "Take your son, your only son, your long-awaited son, your beloved son, and sacrifice him." Finally, He sent him to them last of all eschaton in the Greek. It's a technical term for the end of days. "Perhaps they'll respect my son." In verse 7, "But those tenants said to one another, 'This is the heir. Come, let us kill him and the inheritance will be ours.'" "This is the heir, come."And readers, if you're reading this for the first time, you would imagine that okay, tenants, they finally come to their senses when they recognize the son as the father's surrogate. And perhaps if they sat down and reason things out, they would say, "Come on, let's get out of here. What are we doing? The judgment of the owner is coming down upon us." But instead of adopting the prudent course of respecting the son, they adopt the insane one of murdering him. And it's absolutely insane because there is no court that would've accepted the fact that their owners, especially if the owner was killed or the owner's son was killed. And this is a very well resourced father. What do they think is going to happen if they kill the father's beloved son? Here, we see suicidal enmity has blinded them to the insanity of this plan.And what are they longing for? For freedom from the owner. And this is what a lot of people want today. They want freedom from God, not recognizing that there is no freedom from God. We are designed to find our true freedom and right relationship with God and right relationship with his laws. True freedom isn't found when we usurp all control or all rules. It's found when we find the God who created us. We're created in His image. He knows how we're wired and He knows how we are to operate, to flourish. And we do that according to His law. The world says there is no truth. You make your own truth. And Jesus responds and He says, "No, I am the truth. And you will know the truth and the truth will set you free."And what's the truth? The truth is that you are a sinner. I'm a sinner. We've transgressed God's law. But Jesus is a savior and He loves you. His love frees you to love Him back. And if we love Him, we keep His commandments. And here again, we see just how incomprehensible the mercy of this owner is and how incomprehensible the mercy of God is. After they kill messenger after messenger after messenger, He sends His beloved Son. "Come, let us kill him." That phrase is an echo of the biblical story of Joseph and his brothers. And since the tenant's words are identical with those of Joseph's evil brothers, we see a connection.The tenants of course act irrationally. And that's what God charges Israel with in doing in Isaiah 1:2-3. Chapter 1:2-3, "Hear, oh heavens, and give ear, oh earth, for the Lord has spoken. 'Children have I reared and brought up but they have rebelled against me. The ox knows its owner and the donkey it's master's crib, but Israel does not know. My people do not understand.'" What do they do with the son? Verse 8, "And they took him and killed him and threw him out of the vineyard." The language here is reminiscent of the cross that Jesus Christ was crucified outside the gates of Jerusalem. The greatest evidence for our deep-seated hostility to God is the one time in the history of the world when God made himself physically vulnerable, people arrested Him, beat Him, tortured, crucified, and murdered Him.John 15:23-25 says, the words of Christ, "Whoever hates me hates my Father also. If I had not done among them the works that no one else did, they would not be guilty of sin. But now they have seen and hated both me and my Father, but the word that is written in their law must be fulfilled. 'They hated me without cause.'" It's like the Lord of the sheep, the great Shepherd, Jesus Christ. It says if He summons a few sheep from the flock and sends them back to the flock and say, "Teach the sheep how to live, teach the sheep my ways." And what do the sheep do? The sheep take them and begin to kill them. And then the shepherd becomes the sheep and the sheep slaughter him.Well, it turned out these weren't sheep at all. They're wolves in sheep's clothing. And what do you do with wolves who destroy sheep? You destroy them. And that's Mark 12:9, "What will the owner of the vineyard do? He will come and destroy the tenants and give the vineyard to others." The owner of the vineyard and the greatest courtyards is the Lord, the Lord of the vineyard. It's the same word that's used for God in the Old Testament, Yahweh. There will be a time when Yahweh comes back. There will be a time where the Lord of the vineyard is going to come and He's going to judge. He'll come and destroy the tenants and give the vineyard to others.Who are the tenants in the immediate context? The Jewish leaders recognize that Jesus is talking about them. They view themselves as the tenants. They realize exactly what he's saying and they want to kill him. That's the insanity of it. He's calling the shots. He's telling the parable, "Do not do this. Do not kill the son." And they plan to kill the son. And if you follow this parable closely, you realize the removal of the tenants from the vineyard and transferring it to others. Jesus here is talking about deposing the Jewish leadership from spiritual authority over the people of God and then transferring that spiritual leadership to the church where Jesus Christ is the head of His body, the church. She is His bride. He is the head. And all throughout the Book of Acts, we see them wielding that authority.And you see that through the history of Jerusalem when it was destroyed in the Jewish war in years 66 through 73 as the church grew by the power of the Spirit. Therefore, the banished tenants represent Israel and the favored others, the early church which was the fusion of Jews and Gentiles who represent true Israel. Israel has lost its status as the people of God as symbolized by the catastrophic defeat in the Jewish war and has been replaced by the church. In Mark 12:10, Jesus continues, "Have you not read this Scripture? 'The stone that the builders rejected has become the cornerstone, and this was the Lord's doing and it was marvelous in our eyes.'"Jesus here quotes Psalm 1:18, one of the five Psalms of the Hallel sung throughout Passover week. And when he entered in Jerusalem and everyone cried out, "Hosanna in the highest," they were quoting from the Psalm as well. So Jesus here quotes Psalm 1:18 and He says, "The stone that the builders rejected has become the cornerstone." He's talking about Himself. "I will be rejected but I am actually a foundational stone, the cornerstone for the church, for the people of God." And that cornerstone imagery, it's very clear. That's the most important stone in the foundation. But here in this text, in particular in Isaiah 28, it talks about Jesus as the foundational stone. But here for cornerstone, the Greek word for head is used. It's the head stone. And some commentators have argued that this is the elevated cornerstone or the key stone in the arch of the temple. And evidence for this is there was a head of the corner crowning the temple of God.So in one sense, Jesus Christ is our foundation, but he's also the crown of our lives. He's a crown of the church. He is the head of our lives. He was rejected, but his rejection led to our acceptance. Therefore, it's marvelous in our eyes. The father, when he sent the son, He said, "They will respect my son." And in a sense you read that and you're like, "That seems highly naive. Messenger after messenger was killed. Why do you think they're going to respect your son?" In a sense, yeah, they didn't respect him. But in a sense this is also prophetic. There will come a time when everybody will respect the name of Jesus Christ. Either we accept His name, either we accept His authority and lordship over our lives now in humility, we come humbly, or we will be humbled when He returns for the second judgment. When the son shows up, he's killed out of enmity. But the wisdom and the beauty of the glory of the gospel is the very killing that comes from their enmity is the very way in which God slays that enmity.Verse 12, "When they were seeking to arrest Him but fear the people for they perceived that He had told the parable against them, so they left Him and went away." They still fear the crowd because the crowd is still with Jesus so they need to hatch a plan where they take the crowd support away from Jesus. And that's what the next part of the text is about in verse 13. "And they sent to Him some of the Pharisees and some of the Herodians to trap him in his talk." The Herodians are mentioned here because Herod was a proxy of Caesar. So he would collect the taxes from the Jewish people and the taxes then funneled through his coffers would go to Caesar. Obviously, he made a killing off of it.So the Herodians, they wanted the people to pay the taxes, hot button issue. And they know it's a trick because Jesus, if you say, "No, don't pay your taxes," now we can appeal to Caesar and he's going to kill you. If you say, "Go and pay your taxes," now the people will say, "Oh Jesus said you were the king. Why are we supporting Rome?" So that's the trap.Mark 12:14, "They came and said to Him, 'Teacher, we know that you are true and do not care about anyone's opinion. For you are not swayed by appearances, but truly teach the of God. Is it lawful to pay taxes to Caesar or not? And should we pay them or should we not?'" They start by saying, "You are true," which is hypocritical because he is true. They're unwittingly witnessing to the truth. But a few lines earlier, the chief scribes sent a question. They said through their proxies, they said, "By whose authority are you doing the things you're doing?" And here, all of a sudden they're like, "Oh, we know you are true. We know whose authority." Obviously they're being hypocritical."You are true." That means there's no sin, there's no lies, there's no prevarication. "You do not care about anyone's opinion," meaning you fear God over people. So when people's opinions contradict the will of God or the teaching of God, you don't care. "And you are not swayed by appearances," meaning you don't judge by appearances. You don't show partiality. And in that, in this, he's reflecting God Himself for Samuel 16:7. "But the Lord said to Samuel, 'Do not look on his appearance on the height of his stature because I've rejected him. For the Lord sees not as man sees. Man looks on the outward appearance, but the Lord looks on the heart.'" And the trap here is they're saying, "Lord, if you don't care about anyone's opinions, you definitely don't care about the emperor's opinions."And the Messiah according to Isaiah 11:3 would imitate God in making impartial judgments. Isaiah 11:3, "And his delight shall be in the fear of the Lord. He shall not judge by what his eyes see or decide disputes by what his ears hear." And Jesus, we know that You truly teach the way of God. That's what Jesus came to do, teach the way of God. And then the question, is it lawful to pay tax to Caesar or not? Should we pay them or should we not? And then here are the taxes, the poll tax that Caesar demanded off of every person. How does Jesus respond? Verse 15. "But knowing their hypocrisy, their pretense, He said to them, 'Why put me to the test? Bring me a denarius and let me look at it.'"Denarius was a Roman currency. You pay Roman taxes with Roman currency. Denarius represented a day's wage. And if you take the coin, on the front, it was inscription. There was Tiberius with a laurel crowned head. And then the inscription around his head said "Tiberius Caesar, son of the deified Augustus, himself Augustus". And on the reverse side it would say Pontifex Maximus, which is high priest. On the one side it says he is Dei. They were deifying Caesar, and he's also our high priest. Blasphemous. And this is why the Jews had a problem with these coins is blasphemous.And Jesus said, "Bring me one." In verse 16, "They brought one and he said to them, 'Whose likeness and inscription is this?' They said to him, 'Caesar's.' Jesus said to them, 'Render to Caesar the things that are Caesar's and to God the things that are God's.' And they marveled at him." I remember when I read this for the first time as a kid. I fell in love with Jesus because I was like, "Ah, Jesus is the best trash talker. He's better than anybody. He puts it."But the deeper you study the Scripture, you realize just the profound depth of the wisdom of God. They start the conversation with a battle for authority and He ends the conversation with a battle of authority. Who wins? God Himself. What is Jesus saying here? He's saying, "Whose image is on that coin? Caesar's. Okay, give unto Caesar's what is Caesar's." And then he says, "Whose image is on you? Whose image is on you? Whose image and likeness is on you? Give unto God's yourself what is God's genius." The coin which bears the image of Caesar, we give to Caesar. We however, as men and women who bear the image of God, we owe ourselves to God. We will give Caesar's unto Caesar but we will not render unto Caesar what is God's even if Caesar demands it. No, we won't.So this is a reminder for us friends to give what is God's to God. Give your whole life as a living sacrifice to the Lord. Bring your Sabbath to the Lord. Give your tithes to the Lord. Use your talents for the Lord's kingdom. And we do this because we long to, not just because we're obligated to. Know that duty has become a choice. John Newton in Amazing Grace writes, "Our pleasure and our duty, the opposite before. Since we have seen His beauty, are joined, depart no more." Our pleasure and our duty, it is our pleasure to do our duty for the Lord. Newton's friend William Cowper wrote, "To see the law by Christ fulfilled and to hear His pardoning voice changes a slave into a child and duty into choice."And what's the only thing that can heal our hearts of our enmity and hostility toward God? It's recognizing and accepting the love of God for us. Corinthians 5:18 says, "All this is from God, who through Christ reconciled us to Himself and gave us the ministry of reconciliation, that is in Christ, God was reconciling the world to Himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. For our sake, He made him to be sin, who knew no sin, so that in Him we might become the righteousness of God."If you're here today and you're not sure where you stand before God, if you were to die today and you're not sure where you would go, today, you have a decision to make. If you do not repent of your sins, if you do not place your faith in Christ, if you do not accept the gospel of Jesus Christ and His grace, if you died today, you are going to be separated from God for all eternity and His wrath will be upon you in a place called hell. But thankfully, you're not dead yet. Thankfully, we still have a chance to repent. And thanks be to the work of Christ, we can be forgiven. If you don't admit you're an enemy, you'll stay one and you'll be crushed when Christ returns to judge. If you admit you're an enemy, you'll no longer be one Lord, I have been an enemy. I have been in rebellion. Lord, forgive me. I accept your amnesty. Lord, welcome me into your kingdom.Matthew 21:44, "And the one who falls on this stone will be broken to pieces. And when it falls on anyone, it will crush him." Either allow your hard heart to be shattered by His love and then He heals it or remain at war with God, which is suicidal and you will be crushed. We come humbly to the Lord or we will be humbled in the judgment. Either you say to God, "God, Thy will be done. I'm not my own," or God will one day say to you, "Thy will be done. You are your own. Go."I'm going to close by praying the Lord's prayer as Jesus taught us to pray. And you're welcome to pray in your heart with me. Our Father in heaven, hallowed be Your name. Your kingdom come, Your will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our debts as we also have forgiven our debtors. And lead us not in temptation, but deliver us from evil.Father, we thank You for sending your Son, and Lord Jesus, we thank You that You went to the cross with eyes wide open. You knew the cost and it was a terrible cost, but You did that in order to atone for our sins. And we thank You, Holy Spirit, that You're with us today. And I pray, if there's anyone who is still stuck in their rebellious ways, I pray, Lord, melt their hearts. I pray give them spiritual resurrection of their souls in this Holy Week. I pray that this week will be holy in their lives, that they will be drawn into Your kingdom and into Your church. And Lord, bless us this week as we meditate upon your final week before the crucifixion. And Lord, give us opportunities to share the great gospel with our friends, neighbors, or anyone else who would listen. We pray this in Jesus' name. Amen.

The Four Gospels Matthew, Mark, Luke, and John Gospel = good news The Gospels are biographies about Jesus which seek to convince readers about the good news that he is the Messiah. Basic Storyline of the Gospels Birth narratives John's ministry John baptizes Jesus. Jesus calls the twelve. Teachings of Jesus Miracles of Jesus Conflict with critics Triumphal entry Intensified conflict Last supper Arrest, trial, execution Resurrection appearances Great commission Mark (11,305 words) Papias: “And the elder used to say this: ‘Mark, having become Peter's interpreter, wrote down accurately everything he remembered, though not in order, of the things either said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, followed Peter, who adapted his teachings as needed but had no intention of giving an ordered account of the Lord's sayings. Consequently Mark did nothing wrong in writing down some things as he remembered them, for he made it his one concern not to omit anything that he heard or to make any false statement in them.'”[[Fragments of Papias 3.15 in Apostolic Fathers, trans. Michael Holmes, 3rd ed. (Grand Rapids, Baker Academic, 2007).]] John (15,633 words) Purpose statement: John 20:30-31 30 Now Jesus did many other signs in the presence of his disciples that are not written in this book. 31 But these are written so that you may continue to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name. Matthew (18,348 words) Five blocks of teaching 5-7 Sermon on the Mount 10 Missionary Instruction 13 Parables of the Kingdom 18 Discourse on the Church 24-25 Olivet Discourse Luke (19,483 words) Luke's method: Luke 1:1-4 1 Since many have undertaken to compile a narrative about the events that have been fulfilled among us, 2 just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word, 3 I, too, decided, as one having a grasp of everything from the start, to write a well-ordered account for you, most excellent Theophilus, 4 so that you may have a firm grasp of the words in which you have been instructed. Luke's historical precision: Luke 3:1-2 1 In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was ruler of Galilee, and his brother Philip ruler of the region of Ituraea and Trachonitis, and Lysanias ruler of Abilene, 2 during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness. The Synoptic Gospels Matthew, Mark, and Luke Matthew and Luke quote Mark extensively. Both quote another source of sayings as well. Still, much of Matthew and Luke is unique to them. Fee & Stuart: “Take, for example, the fact that there is such a high degree of verbal similarity among Matthew, Mark, and Luke in their narratives, as well as in their recording of the sayings of Jesus. Remarkable verbal similarities should not surprise us about the sayings of the one who spoke as no one ever did (John 7:46). But for this to carry over to the narratives is something else again—especially so when one considers (1) that these stories were first told in Aramaic, yet we are talking about the use of Greek words; (2) that Greek word order is extremely free, yet often the similarities extend even to precise word order; and (3) that it is highly unlikely that three people in three different parts of the Roman Empire would tell the same story with the same words—even to such minor points of individual style as prepositions and conjunctions.”[[Gordon D. Fee and Douglas Stuart, How to Read the Bible for All Its Worth (Grand Rapids, MI: Zondervan, 2014), 141.]] Fee & Stuart: “The best explanation of all the data is …that Mark wrote his gospel first, probably in part at least from his recollection of Peter's preaching and teaching. Luke and Matthew had access to Mark's gospel and independently used it as the basic source for their own. But they also had access to all kinds of other material about Jesus, some of which they had in common. This common material, however, is scarcely ever presented in the same order in the two gospels, a fact suggesting that neither one had access to the other's writing. Finally, John wrote independently of the other three, and thus his gospel has little material in common with them. This, we would note, is how the Holy Spirit inspired the writing of the Gospels. …[W]ith the Spirit's help, they creatively structured and rewrote the materials to meet the needs of their readers.”[[Stuart, 142.]] Kingdom of God Understanding what Jesus meant by the kingdom of God is critical Fee & Stuart: “[T]he major hermeneutical difficulty lies with understanding “the kingdom of God,” a term that is absolutely crucial to the whole of Jesus' ministry…”[[Stuart, 132.]] Likely, Jesus was pulling from Daniel who prophesies extensively about God's kingdom coming to earth (Dan 2:44; 7:26-27) Parables Short fictional stories that make a point Get the main point; don't get lost in trying to find a meaning for every aspect of the story. Jesus told some parables to hide truth from those who didn't want it. He told others to teach his disciples important truth simply and effectively. Still others, he told as zingers to confront his critics. Word of God The Bible does not typically call itself “the word”. “The word” is the message Jesus preached to repent due to the coming Kingdom. He wasn't telling his Jewish listeners to repent and believe in the Bible, since they already believed in it. Compare Mark 4:13-15; Luke 8:11-12; Mat 13:19 Word = word of God = word of the Kingdom Application Must discern between the sayings Jesus limited to the people in front of him at that time and those that remain applicable to all his followers today Mat 10:9-11 tells his disciples not to carry any money with them. Does that mean true Christians don't use money and just mooch off their neighbors? Luke 6:27-28 tells us to love our enemies, a commandment repeated in Mat 5:43-48; Rom 12:17-21; 1 Pet 3:9-11 and exemplified by Jesus' actions. Review The NT begins with four evangelistic biographies of Jesus called Gospels. Mark is the shortest Gospel. Its action-packed narrative is probably derived from Peter’s recollections as well as God’s direction via his spirit. John is the most theologically developed, and it contains monologues where Jesus talks about himself and his relationship to his Father. Matthew showcases Jesus as a Rabbi who teaches his followers how to live in light of the Kingdom of God. Luke was a careful historian who made an effort to present a “well-ordered account” to present the life of Christ to a noble Roman audience. The Kingdom of God is the core of Jesus’ message and ministry. It refers to a coming age when God sets everything wrong with the world right. Jesus’ favorite self-title was “Son of Man,” which could either mean a human being or the ruler of the coming Kingdom. Parables are short fictional stories told to make a point. In the Gospels, the “word” refers to the message Jesus preached about the Kingdom of God, not the Bible in general. Although it’s hard to be sure, most think Matthew and Luke used Mark as a source as well as another sayings source. In order to discern what sayings of Jesus apply to you, consider the circumstances in which they were given, whether other parts of the NT repeat the statement, and what Jesus’ example can tell you. The post 11: How to Read the Gospels first appeared on Living Hope.

The Four Gospels Matthew, Mark, Luke, and John Gospel = good news The Gospels are biographies about Jesus which seek to convince readers about the good news that he is the Messiah. Basic Storyline of the Gospels Birth narratives John's ministry John baptizes Jesus. Jesus calls the twelve. Teachings of Jesus Miracles of Jesus Conflict with critics Triumphal entry Intensified conflict Last supper Arrest, trial, execution Resurrection appearances Great commission Mark (11,305 words) Papias: “And the elder used to say this: ‘Mark, having become Peter's interpreter, wrote down accurately everything he remembered, though not in order, of the things either said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, followed Peter, who adapted his teachings as needed but had no intention of giving an ordered account of the Lord's sayings. Consequently Mark did nothing wrong in writing down some things as he remembered them, for he made it his one concern not to omit anything that he heard or to make any false statement in them.'”1 John (15,633 words) Purpose statement: John 20:30-31 30 Now Jesus did many other signs in the presence of his disciples that are not written in this book. 31 But these are written so that you may continue to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name. Matthew (18,348 words) Five blocks of teaching 5-7 Sermon on the Mount 10 Missionary Instruction 13 Parables of the Kingdom 18 Discourse on the Church 24-25 Olivet Discourse Luke (19,483 words) Luke's method: Luke 1:1-4 1 Since many have undertaken to compile a narrative about the events that have been fulfilled among us, 2 just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word, 3 I, too, decided, as one having a grasp of everything from the start, to write a well-ordered account for you, most excellent Theophilus, 4 so that you may have a firm grasp of the words in which you have been instructed. Luke's historical precision: Luke 3:1-2 1 In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was ruler of Galilee, and his brother Philip ruler of the region of Ituraea and Trachonitis, and Lysanias ruler of Abilene, 2 during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness. The Synoptic Gospels Matthew, Mark, and Luke Matthew and Luke quote Mark extensively. Both quote another source of sayings as well. Still, much of Matthew and Luke is unique to them. Fee & Stuart: “Take, for example, the fact that there is such a high degree of verbal similarity among Matthew, Mark, and Luke in their narratives, as well as in their recording of the sayings of Jesus. Remarkable verbal similarities should not surprise us about the sayings of the one who spoke as no one ever did (John 7:46). But for this to carry over to the narratives is something else again—especially so when one considers (1) that these stories were first told in Aramaic, yet we are talking about the use of Greek words; (2) that Greek word order is extremely free, yet often the similarities extend even to precise word order; and (3) that it is highly unlikely that three people in three different parts of the Roman Empire would tell the same story with the same words—even to such minor points of individual style as prepositions and conjunctions.”2 Fee & Stuart: “The best explanation of all the data is …that Mark wrote his gospel first, probably in part at least from his recollection of Peter's preaching and teaching. Luke and Matthew had access to Mark's gospel and independently used it as the basic source for their own. But they also had access to all kinds of other material about Jesus, some of which they had in common. This common material, however, is scarcely ever presented in the same order in the two gospels, a fact suggesting that neither one had access to the other's writing. Finally, John wrote independently of the other three, and thus his gospel has little material in common with them. This, we would note, is how the Holy Spirit inspired the writing of the Gospels. …[W]ith the Spirit's help, they creatively structured and rewrote the materials to meet the needs of their readers.”3 Kingdom of God Understanding what Jesus meant by the kingdom of God is critical Fee & Stuart: “[T]he major hermeneutical difficulty lies with understanding “the kingdom of God,” a term that is absolutely crucial to the whole of Jesus' ministry…”4 Likely, Jesus was pulling from Daniel who prophesies extensively about God's kingdom coming to earth (Dan 2:44; 7:26-27) Parables Short fictional stories that make a point Get the main point; don't get lost in trying to find a meaning for every aspect of the story. Jesus told some parables to hide truth from those who didn't want it. He told others to teach his disciples important truth simply and effectively. Still others, he told as zingers to confront his critics. Word of God The Bible does not typically call itself “the word”. “The word” is the message Jesus preached to repent due to the coming Kingdom. He wasn't telling his Jewish listeners to repent and believe in the Bible, since they already believed in it. Compare Mark 4:13-15; Luke 8:11-12; Mat 13:19 Word = word of God = word of the Kingdom Application Must discern between the sayings Jesus limited to the people in front of him at that time and those that remain applicable to all his followers today Mat 10:9-11 tells his disciples not to carry any money with them. Does that mean true Christians don't use money and just mooch off their neighbors? Luke 6:27-28 tells us to love our enemies, a commandment repeated in Mat 5:43-48; Rom 12:17-21; 1 Pet 3:9-11 and exemplified by Jesus' actions. Review The NT begins with four evangelistic biographies of Jesus called Gospels. Mark is the shortest Gospel. Its action-packed narrative is probably derived from Peter’s recollections as well as God’s direction via his spirit. John is the most theologically developed, and it contains monologues where Jesus talks about himself and his relationship to his Father. Matthew showcases Jesus as a Rabbi who teaches his followers how to live in light of the Kingdom of God. Luke was a careful historian who made an effort to present a “well-ordered account” to present the life of Christ to a noble Roman audience. The Kingdom of God is the core of Jesus’ message and ministry. It refers to a coming age when God sets everything wrong with the world right. Jesus’ favorite self-title was “Son of Man,” which could either mean a human being or the ruler of the coming Kingdom. Parables are short fictional stories told to make a point. In the Gospels, the “word” refers to the message Jesus preached about the Kingdom of God, not the Bible in general. Although it’s hard to be sure, most think Matthew and Luke used Mark as a source as well as another sayings source. In order to discern what sayings of Jesus apply to you, consider the circumstances in which they were given, whether other parts of the NT repeat the statement, and what Jesus’ example can tell you. Fragments of Papias 3.15 in Apostolic Fathers, trans. Michael Holmes, 3rd ed. (Grand Rapids, Baker Academic, 2007).Gordon D. Fee and Douglas Stuart, How to Read the Bible for All Its Worth (Grand Rapids, MI: Zondervan, 2014), 141.Stuart, 142.Stuart, 132.The post 11: How to Read the Gospels first appeared on Living Hope.

For today’s installment of our Advent Meditation series, our brother Dan Keating provides commentary on Lk 3:1-6. Take a listen or click here to download. In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness. And he went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins. As it is written in the book of the words of Isaiah the prophet, “The voice of one crying in the wilderness: ‘Prepare the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall become straight, and the rough places shall become level ways, and all flesh shall see the salvation of God.'” Lk 3:1-6

“23.3. For the first advent of our Lord in the flesh, when he was born in Bethlehem, was December 25th,3 Wednesday,4 while Augustus was in his forty-second year, but from Adam, five thousand and five hundred years. He suffered in the thirty-third year, March 25th,5 Friday,6 the eighteenth year of Tiberius Caesar, while Rufus and Roubellion were Consuls.” Hippolytus of Rome 202-211 A.D. This is the quote Josh skewered!  Shows you how pastors get things wrong :)

With family: 1 Chronicles 13–14; James 1 1 Chronicles 13–14 (Listen) The Ark Brought from Kiriath-Jearim 13 David consulted with the commanders of thousands and of hundreds, with every leader. 2 And David said to all the assembly of Israel, “If it seems good to you and from the LORD our God, let us send abroad to our brothers who remain in all the lands of Israel, as well as to the priests and Levites in the cities that have pasturelands, that they may be gathered to us. 3 Then let us bring again the ark of our God to us, for we did not seek it1 in the days of Saul.” 4 All the assembly agreed to do so, for the thing was right in the eyes of all the people. Uzzah and the Ark 5 So David assembled all Israel from the Nile2 of Egypt to Lebo-hamath, to bring the ark of God from Kiriath-jearim. 6 And David and all Israel went up to Baalah, that is, to Kiriath-jearim that belongs to Judah, to bring up from there the ark of God, which is called by the name of the LORD who sits enthroned above the cherubim. 7 And they carried the ark of God on a new cart, from the house of Abinadab, and Uzzah and Ahio3 were driving the cart. 8 And David and all Israel were celebrating before God with all their might, with song and lyres and harps and tambourines and cymbals and trumpets. 9 And when they came to the threshing floor of Chidon, Uzzah put out his hand to take hold of the ark, for the oxen stumbled. 10 And the anger of the LORD was kindled against Uzzah, and he struck him down because he put out his hand to the ark, and he died there before God. 11 And David was angry because the LORD had broken out against Uzzah. And that place is called Perez-uzza4 to this day. 12 And David was afraid of God that day, and he said, “How can I bring the ark of God home to me?” 13 So David did not take the ark home into the city of David, but took it aside to the house of Obed-edom the Gittite. 14 And the ark of God remained with the household of Obed-edom in his house three months. And the LORD blessed the household of Obed-edom and all that he had. David's Wives and Children 14 And Hiram king of Tyre sent messengers to David, and cedar trees, also masons and carpenters to build a house for him. 2 And David knew that the LORD had established him as king over Israel, and that his kingdom was highly exalted for the sake of his people Israel. 3 And David took more wives in Jerusalem, and David fathered more sons and daughters. 4 These are the names of the children born to him in Jerusalem: Shammua, Shobab, Nathan, Solomon, 5 Ibhar, Elishua, Elpelet, 6 Nogah, Nepheg, Japhia, 7 Elishama, Beeliada and Eliphelet. Philistines Defeated 8 When the Philistines heard that David had been anointed king over all Israel, all the Philistines went up to search for David. But David heard of it and went out against them. 9 Now the Philistines had come and made a raid in the Valley of Rephaim. 10 And David inquired of God, “Shall I go up against the Philistines? Will you give them into my hand?” And the LORD said to him, “Go up, and I will give them into your hand.” 11 And he went up to Baal-perazim, and David struck them down there. And David said, “God has broken through5 my enemies by my hand, like a bursting flood.” Therefore the name of that place is called Baal-perazim. 12 And they left their gods there, and David gave command, and they were burned. 13 And the Philistines yet again made a raid in the valley. 14 And when David again inquired of God, God said to him, “You shall not go up after them; go around and come against them opposite the balsam trees. 15 And when you hear the sound of marching in the tops of the balsam trees, then go out to battle, for God has gone out before you to strike down the army of the Philistines.” 16 And David did as God commanded him, and they struck down the Philistine army from Gibeon to Gezer. 17 And the fame of David went out into all lands, and the LORD brought the fear of him upon all nations. Footnotes [1] 13:3 Or him [2] 13:5 Hebrew Shihor [3] 13:7 Or and his brother [4] 13:11 Perez-uzza means the breaking out against Uzzah [5] 14:11 Baal-perazim means Lord of breaking through (ESV) James 1 (Listen) Greeting 1 James, a servant1 of God and of the Lord Jesus Christ, To the twelve tribes in the Dispersion: Greetings. Testing of Your Faith 2 Count it all joy, my brothers,2 when you meet trials of various kinds, 3 for you know that the testing of your faith produces steadfastness. 4 And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing. 5 If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. 6 But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. 7 For that person must not suppose that he will receive anything from the Lord; 8 he is a double-minded man, unstable in all his ways. 9 Let the lowly brother boast in his exaltation, 10 and the rich in his humiliation, because like a flower of the grass3 he will pass away. 11 For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits. 12 Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him. 13 Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one. 14 But each person is tempted when he is lured and enticed by his own desire. 15 Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death. 16 Do not be deceived, my beloved brothers. 17 Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change.4 18 Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures. Hearing and Doing the Word 19 Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; 20 for the anger of man does not produce the righteousness of God. 21 Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls. 22 But be doers of the word, and not hearers only, deceiving yourselves. 23 For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. 24 For he looks at himself and goes away and at once forgets what he was like. 25 But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing. 26 If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person's religion is worthless. 27 Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world. Footnotes [1] 1:1 For the contextual rendering of the Greek word doulos, see Preface [2] 1:2 Or brothers and sisters. In New Testament usage, depending on the context, the plural Greek word adelphoi (translated “brothers”) may refer either to brothers or to brothers and sisters; also verses 16, 19 [3] 1:10 Or a wild flower [4] 1:17 Some manuscripts variation due to a shadow of turning (ESV) In private: Amos 8; Luke 3 Amos 8 (Listen) The Coming Day of Bitter Mourning 8 This is what the Lord GOD showed me: behold, a basket of summer fruit. 2 And he said, “Amos, what do you see?” And I said, “A basket of summer fruit.” Then the LORD said to me,   “The end1 has come upon my people Israel;    I will never again pass by them.3   The songs of the temple2 shall become wailings3 in that day,”      declares the Lord GOD.  “So many dead bodies!”  “They are thrown everywhere!”  “Silence!” 4   Hear this, you who trample on the needy    and bring the poor of the land to an end,5   saying, “When will the new moon be over,    that we may sell grain?  And the Sabbath,    that we may offer wheat for sale,  that we may make the ephah small and the shekel4 great    and deal deceitfully with false balances,6   that we may buy the poor for silver    and the needy for a pair of sandals    and sell the chaff of the wheat?” 7   The LORD has sworn by the pride of Jacob:  “Surely I will never forget any of their deeds.8   Shall not the land tremble on this account,    and everyone mourn who dwells in it,  and all of it rise like the Nile,    and be tossed about and sink again, like the Nile of Egypt?” 9   “And on that day,” declares the Lord GOD,    “I will make the sun go down at noon    and darken the earth in broad daylight.10   I will turn your feasts into mourning    and all your songs into lamentation;  I will bring sackcloth on every waist    and baldness on every head;  I will make it like the mourning for an only son    and the end of it like a bitter day. 11   “Behold, the days are coming,” declares the Lord GOD,    “when I will send a famine on the land—  not a famine of bread, nor a thirst for water,    but of hearing the words of the LORD.12   They shall wander from sea to sea,    and from north to east;  they shall run to and fro, to seek the word of the LORD,    but they shall not find it. 13   “In that day the lovely virgins and the young men    shall faint for thirst.14   Those who swear by the Guilt of Samaria,    and say, ‘As your god lives, O Dan,'  and, ‘As the Way of Beersheba lives,'    they shall fall, and never rise again.” Footnotes [1] 8:2 The Hebrew words for end and summer fruit sound alike [2] 8:3 Or palace [3] 8:3 Or The singing women of the palace shall wail [4] 8:5 An ephah was about 3/5 bushel or 22 liters; a shekel was about 2/5 ounce or 11 grams (ESV) Luke 3 (Listen) John the Baptist Prepares the Way 3 In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, 2 during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness. 3 And he went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins. 4 As it is written in the book of the words of Isaiah the prophet,   “The voice of one crying in the wilderness:  ‘Prepare the way of the Lord,1    make his paths straight.5   Every valley shall be filled,    and every mountain and hill shall be made low,  and the crooked shall become straight,    and the rough places shall become level ways,6   and all flesh shall see the salvation of God.'” 7 He said therefore to the crowds that came out to be baptized by him, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruits in keeping with repentance. And do not begin to say to yourselves, ‘We have Abraham as our father.' For I tell you, God is able from these stones to raise up children for Abraham. 9 Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire.” 10 And the crowds asked him, “What then shall we do?” 11 And he answered them, “Whoever has two tunics2 is to share with him who has none, and whoever has food is to do likewise.” 12 Tax collectors also came to be baptized and said to him, “Teacher, what shall we do?” 13 And he said to them, “Collect no more than you are authorized to do.” 14 Soldiers also asked him, “And we, what shall we do?” And he said to them, “Do not extort money from anyone by threats or by false accusation, and be content with your wages.” 15 As the people were in expectation, and all were questioning in their hearts concerning John, whether he might be the Christ, 16 John answered them all, saying, “I baptize you with water, but he who is mightier than I is coming, the strap of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire. 17 His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.” 18 So with many other exhortations he preached good news to the people. 19 But Herod the tetrarch, who had been reproved by him for Herodias, his brother's wife, and for all the evil things that Herod had done, 20 added this to them all, that he locked up John in prison. 21 Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heavens were opened, 22 and the Holy Spirit descended on him in bodily form, like a dove; and a voice came from heaven, “You are my beloved Son;3 with you I am well pleased.”4 The Genealogy of Jesus Christ 23 Jesus, when he began his ministry, was about thirty years of age, being the son (as was supposed) of Joseph, the son of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel,5 the son of Neri, 28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, 29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, 31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, 32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, the son of Nahshon, 33 the son of Amminadab, the son of Admin, the son of Arni, the son of Hezron, the son of Perez, the son of Judah, 34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, 35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 36 the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan, 38 the son of Enos, the son of Seth, the son of Adam, the son of God. Footnotes [1] 3:4 Or crying, Prepare in the wilderness the way of the Lord [2] 3:11 Greek chiton, a long garment worn under the cloak next to the skin [3] 3:22 Or my Son, my (or the) Beloved [4] 3:22 Some manuscripts beloved Son; today I have begotten you [5] 3:27 Greek Salathiel (ESV)

Luke 2–3 Luke 2–3 (Listen) The Birth of Jesus Christ 2 In those days a decree went out from Caesar Augustus that all the world should be registered. 2 This was the first registration when1 Quirinius was governor of Syria. 3 And all went to be registered, each to his own town. 4 And Joseph also went up from Galilee, from the town of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, 5 to be registered with Mary, his betrothed,2 who was with child. 6 And while they were there, the time came for her to give birth. 7 And she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger, because there was no place for them in the inn.3 The Shepherds and the Angels 8 And in the same region there were shepherds out in the field, keeping watch over their flock by night. 9 And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with great fear. 10 And the angel said to them, “Fear not, for behold, I bring you good news of great joy that will be for all the people. 11 For unto you is born this day in the city of David a Savior, who is Christ the Lord. 12 And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.” 13 And suddenly there was with the angel a multitude of the heavenly host praising God and saying, 14   “Glory to God in the highest,    and on earth peace among those with whom he is pleased!”4 15 When the angels went away from them into heaven, the shepherds said to one another, “Let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us.” 16 And they went with haste and found Mary and Joseph, and the baby lying in a manger. 17 And when they saw it, they made known the saying that had been told them concerning this child. 18 And all who heard it wondered at what the shepherds told them. 19 But Mary treasured up all these things, pondering them in her heart. 20 And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them. 21 And at the end of eight days, when he was circumcised, he was called Jesus, the name given by the angel before he was conceived in the womb. Jesus Presented at the Temple 22 And when the time came for their purification according to the Law of Moses, they brought him up to Jerusalem to present him to the Lord 23 (as it is written in the Law of the Lord, “Every male who first opens the womb shall be called holy to the Lord”) 24 and to offer a sacrifice according to what is said in the Law of the Lord, “a pair of turtledoves, or two young pigeons.” 25 Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him. 26 And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Christ. 27 And he came in the Spirit into the temple, and when the parents brought in the child Jesus, to do for him according to the custom of the Law, 28 he took him up in his arms and blessed God and said, 29   “Lord, now you are letting your servant5 depart in peace,    according to your word;30   for my eyes have seen your salvation31     that you have prepared in the presence of all peoples,32   a light for revelation to the Gentiles,    and for glory to your people Israel.” 33 And his father and his mother marveled at what was said about him. 34 And Simeon blessed them and said to Mary his mother, “Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed 35 (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed.” 36 And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived with her husband seven years from when she was a virgin, 37 and then as a widow until she was eighty-four.6 She did not depart from the temple, worshiping with fasting and prayer night and day. 38 And coming up at that very hour she began to give thanks to God and to speak of him to all who were waiting for the redemption of Jerusalem. The Return to Nazareth 39 And when they had performed everything according to the Law of the Lord, they returned into Galilee, to their own town of Nazareth. 40 And the child grew and became strong, filled with wisdom. And the favor of God was upon him. The Boy Jesus in the Temple 41 Now his parents went to Jerusalem every year at the Feast of the Passover. 42 And when he was twelve years old, they went up according to custom. 43 And when the feast was ended, as they were returning, the boy Jesus stayed behind in Jerusalem. His parents did not know it, 44 but supposing him to be in the group they went a day's journey, but then they began to search for him among their relatives and acquaintances, 45 and when they did not find him, they returned to Jerusalem, searching for him. 46 After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. 47 And all who heard him were amazed at his understanding and his answers. 48 And when his parents7 saw him, they were astonished. And his mother said to him, “Son, why have you treated us so? Behold, your father and I have been searching for you in great distress.” 49 And he said to them, “Why were you looking for me? Did you not know that I must be in my Father's house?”8 50 And they did not understand the saying that he spoke to them. 51 And he went down with them and came to Nazareth and was submissive to them. And his mother treasured up all these things in her heart. 52 And Jesus increased in wisdom and in stature9 and in favor with God and man. John the Baptist Prepares the Way 3 In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, 2 during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness. 3 And he went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins. 4 As it is written in the book of the words of Isaiah the prophet,   “The voice of one crying in the wilderness:  ‘Prepare the way of the Lord,10    make his paths straight.5   Every valley shall be filled,    and every mountain and hill shall be made low,  and the crooked shall become straight,    and the rough places shall become level ways,6   and all flesh shall see the salvation of God.'” 7 He said therefore to the crowds that came out to be baptized by him, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruits in keeping with repentance. And do not begin to say to yourselves, ‘We have Abraham as our father.' For I tell you, God is able from these stones to raise up children for Abraham. 9 Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire.” 10 And the crowds asked him, “What then shall we do?” 11 And he answered them, “Whoever has two tunics11 is to share with him who has none, and whoever has food is to do likewise.” 12 Tax collectors also came to be baptized and said to him, “Teacher, what shall we do?” 13 And he said to them, “Collect no more than you are authorized to do.” 14 Soldiers also asked him, “And we, what shall we do?” And he said to them, “Do not extort money from anyone by threats or by false accusation, and be content with your wages.” 15 As the people were in expectation, and all were questioning in their hearts concerning John, whether he might be the Christ, 16 John answered them all, saying, “I baptize you with water, but he who is mightier than I is coming, the strap of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire. 17 His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.” 18 So with many other exhortations he preached good news to the people. 19 But Herod the tetrarch, who had been reproved by him for Herodias, his brother's wife, and for all the evil things that Herod had done, 20 added this to them all, that he locked up John in prison. 21 Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heavens were opened, 22 and the Holy Spirit descended on him in bodily form, like a dove; and a voice came from heaven, “You are my beloved Son;12 with you I am well pleased.”13 The Genealogy of Jesus Christ 23 Jesus, when he began his ministry, was about thirty years of age, being the son (as was supposed) of Joseph, the son of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel,14 the son of Neri, 28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, 29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, 31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, 32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, the son of Nahshon, 33 the son of Amminadab, the son of Admin, the son of Arni, the son of Hezron, the son of Perez, the son of Judah, 34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, 35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 36 the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan, 38 the son of Enos, the son of Seth, the son of Adam, the son of God. Footnotes [1] 2:2 Or This was the registration before [2] 2:5 That is, one legally pledged to be married [3] 2:7 Or guest room [4] 2:14 Some manuscripts peace, good will among men [5] 2:29 Or bondservant [6] 2:37 Or as a widow for eighty-four years [7] 2:48 Greek they [8] 2:49 Or about my Father's business [9] 2:52 Or years [10] 3:4 Or crying, Prepare in the wilderness the way of the Lord [11] 3:11 Greek chiton, a long garment worn under the cloak next to the skin [12] 3:22 Or my Son, my (or the) Beloved [13] 3:22 Some manuscripts beloved Son; today I have begotten you [14] 3:27 Greek Salathiel (ESV)

Luke 2–3 Luke 2–3 (Listen) The Birth of Jesus Christ 2 In those days a decree went out from Caesar Augustus that all the world should be registered. 2 This was the first registration when1 Quirinius was governor of Syria. 3 And all went to be registered, each to his own town. 4 And Joseph also went up from Galilee, from the town of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, 5 to be registered with Mary, his betrothed,2 who was with child. 6 And while they were there, the time came for her to give birth. 7 And she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger, because there was no place for them in the inn.3 The Shepherds and the Angels 8 And in the same region there were shepherds out in the field, keeping watch over their flock by night. 9 And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with great fear. 10 And the angel said to them, “Fear not, for behold, I bring you good news of great joy that will be for all the people. 11 For unto you is born this day in the city of David a Savior, who is Christ the Lord. 12 And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.” 13 And suddenly there was with the angel a multitude of the heavenly host praising God and saying, 14   “Glory to God in the highest,    and on earth peace among those with whom he is pleased!”4 15 When the angels went away from them into heaven, the shepherds said to one another, “Let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us.” 16 And they went with haste and found Mary and Joseph, and the baby lying in a manger. 17 And when they saw it, they made known the saying that had been told them concerning this child. 18 And all who heard it wondered at what the shepherds told them. 19 But Mary treasured up all these things, pondering them in her heart. 20 And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them. 21 And at the end of eight days, when he was circumcised, he was called Jesus, the name given by the angel before he was conceived in the womb. Jesus Presented at the Temple 22 And when the time came for their purification according to the Law of Moses, they brought him up to Jerusalem to present him to the Lord 23 (as it is written in the Law of the Lord, “Every male who first opens the womb shall be called holy to the Lord”) 24 and to offer a sacrifice according to what is said in the Law of the Lord, “a pair of turtledoves, or two young pigeons.” 25 Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him. 26 And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Christ. 27 And he came in the Spirit into the temple, and when the parents brought in the child Jesus, to do for him according to the custom of the Law, 28 he took him up in his arms and blessed God and said, 29   “Lord, now you are letting your servant5 depart in peace,    according to your word;30   for my eyes have seen your salvation31     that you have prepared in the presence of all peoples,32   a light for revelation to the Gentiles,    and for glory to your people Israel.” 33 And his father and his mother marveled at what was said about him. 34 And Simeon blessed them and said to Mary his mother, “Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed 35 (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed.” 36 And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived with her husband seven years from when she was a virgin, 37 and then as a widow until she was eighty-four.6 She did not depart from the temple, worshiping with fasting and prayer night and day. 38 And coming up at that very hour she began to give thanks to God and to speak of him to all who were waiting for the redemption of Jerusalem. The Return to Nazareth 39 And when they had performed everything according to the Law of the Lord, they returned into Galilee, to their own town of Nazareth. 40 And the child grew and became strong, filled with wisdom. And the favor of God was upon him. The Boy Jesus in the Temple 41 Now his parents went to Jerusalem every year at the Feast of the Passover. 42 And when he was twelve years old, they went up according to custom. 43 And when the feast was ended, as they were returning, the boy Jesus stayed behind in Jerusalem. His parents did not know it, 44 but supposing him to be in the group they went a day's journey, but then they began to search for him among their relatives and acquaintances, 45 and when they did not find him, they returned to Jerusalem, searching for him. 46 After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. 47 And all who heard him were amazed at his understanding and his answers. 48 And when his parents7 saw him, they were astonished. And his mother said to him, “Son, why have you treated us so? Behold, your father and I have been searching for you in great distress.” 49 And he said to them, “Why were you looking for me? Did you not know that I must be in my Father's house?”8 50 And they did not understand the saying that he spoke to them. 51 And he went down with them and came to Nazareth and was submissive to them. And his mother treasured up all these things in her heart. 52 And Jesus increased in wisdom and in stature9 and in favor with God and man. John the Baptist Prepares the Way 3 In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, 2 during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness. 3 And he went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins. 4 As it is written in the book of the words of Isaiah the prophet,   “The voice of one crying in the wilderness:  ‘Prepare the way of the Lord,10    make his paths straight.5   Every valley shall be filled,    and every mountain and hill shall be made low,  and the crooked shall become straight,    and the rough places shall become level ways,6   and all flesh shall see the salvation of God.'” 7 He said therefore to the crowds that came out to be baptized by him, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruits in keeping with repentance. And do not begin to say to yourselves, ‘We have Abraham as our father.' For I tell you, God is able from these stones to raise up children for Abraham. 9 Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire.” 10 And the crowds asked him, “What then shall we do?” 11 And he answered them, “Whoever has two tunics11 is to share with him who has none, and whoever has food is to do likewise.” 12 Tax collectors also came to be baptized and said to him, “Teacher, what shall we do?” 13 And he said to them, “Collect no more than you are authorized to do.” 14 Soldiers also asked him, “And we, what shall we do?” And he said to them, “Do not extort money from anyone by threats or by false accusation, and be content with your wages.” 15 As the people were in expectation, and all were questioning in their hearts concerning John, whether he might be the Christ, 16 John answered them all, saying, “I baptize you with water, but he who is mightier than I is coming, the strap of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire. 17 His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.” 18 So with many other exhortations he preached good news to the people. 19 But Herod the tetrarch, who had been reproved by him for Herodias, his brother's wife, and for all the evil things that Herod had done, 20 added this to them all, that he locked up John in prison. 21 Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heavens were opened, 22 and the Holy Spirit descended on him in bodily form, like a dove; and a voice came from heaven, “You are my beloved Son;12 with you I am well pleased.”13 The Genealogy of Jesus Christ 23 Jesus, when he began his ministry, was about thirty years of age, being the son (as was supposed) of Joseph, the son of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel,14 the son of Neri, 28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, 29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, 31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, 32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, the son of Nahshon, 33 the son of Amminadab, the son of Admin, the son of Arni, the son of Hezron, the son of Perez, the son of Judah, 34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, 35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 36 the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan, 38 the son of Enos, the son of Seth, the son of Adam, the son of God. Footnotes [1] 2:2 Or This was the registration before [2] 2:5 That is, one legally pledged to be married [3] 2:7 Or guest room [4] 2:14 Some manuscripts peace, good will among men [5] 2:29 Or bondservant [6] 2:37 Or as a widow for eighty-four years [7] 2:48 Greek they [8] 2:49 Or about my Father's business [9] 2:52 Or years [10] 3:4 Or crying, Prepare in the wilderness the way of the Lord [11] 3:11 Greek chiton, a long garment worn under the cloak next to the skin [12] 3:22 Or my Son, my (or the) Beloved [13] 3:22 Some manuscripts beloved Son; today I have begotten you [14] 3:27 Greek Salathiel (ESV)

Psalms and Wisdom: Psalm 33 Psalm 33 (Listen) The Steadfast Love of the Lord 33   Shout for joy in the LORD, O you righteous!    Praise befits the upright.2   Give thanks to the LORD with the lyre;    make melody to him with the harp of ten strings!3   Sing to him a new song;    play skillfully on the strings, with loud shouts. 4   For the word of the LORD is upright,    and all his work is done in faithfulness.5   He loves righteousness and justice;    the earth is full of the steadfast love of the LORD. 6   By the word of the LORD the heavens were made,    and by the breath of his mouth all their host.7   He gathers the waters of the sea as a heap;    he puts the deeps in storehouses. 8   Let all the earth fear the LORD;    let all the inhabitants of the world stand in awe of him!9   For he spoke, and it came to be;    he commanded, and it stood firm. 10   The LORD brings the counsel of the nations to nothing;    he frustrates the plans of the peoples.11   The counsel of the LORD stands forever,    the plans of his heart to all generations.12   Blessed is the nation whose God is the LORD,    the people whom he has chosen as his heritage! 13   The LORD looks down from heaven;    he sees all the children of man;14   from where he sits enthroned he looks out    on all the inhabitants of the earth,15   he who fashions the hearts of them all    and observes all their deeds.16   The king is not saved by his great army;    a warrior is not delivered by his great strength.17   The war horse is a false hope for salvation,    and by its great might it cannot rescue. 18   Behold, the eye of the LORD is on those who fear him,    on those who hope in his steadfast love,19   that he may deliver their soul from death    and keep them alive in famine. 20   Our soul waits for the LORD;    he is our help and our shield.21   For our heart is glad in him,    because we trust in his holy name.22   Let your steadfast love, O LORD, be upon us,    even as we hope in you. (ESV) Pentateuch and History: 1 Samuel 23–24 1 Samuel 23–24 (Listen) David Saves the City of Keilah 23 Now they told David, “Behold, the Philistines are fighting against Keilah and are robbing the threshing floors.” 2 Therefore David inquired of the LORD, “Shall I go and attack these Philistines?” And the LORD said to David, “Go and attack the Philistines and save Keilah.” 3 But David's men said to him, “Behold, we are afraid here in Judah; how much more then if we go to Keilah against the armies of the Philistines?” 4 Then David inquired of the LORD again. And the LORD answered him, “Arise, go down to Keilah, for I will give the Philistines into your hand.” 5 And David and his men went to Keilah and fought with the Philistines and brought away their livestock and struck them with a great blow. So David saved the inhabitants of Keilah. 6 When Abiathar the son of Ahimelech had fled to David to Keilah, he had come down with an ephod in his hand. 7 Now it was told Saul that David had come to Keilah. And Saul said, “God has given him into my hand, for he has shut himself in by entering a town that has gates and bars.” 8 And Saul summoned all the people to war, to go down to Keilah, to besiege David and his men. 9 David knew that Saul was plotting harm against him. And he said to Abiathar the priest, “Bring the ephod here.” 10 Then David said, “O LORD, the God of Israel, your servant has surely heard that Saul seeks to come to Keilah, to destroy the city on my account. 11 Will the men of Keilah surrender me into his hand? Will Saul come down, as your servant has heard? O LORD, the God of Israel, please tell your servant.” And the LORD said, “He will come down.” 12 Then David said, “Will the men of Keilah surrender me and my men into the hand of Saul?” And the LORD said, “They will surrender you.” 13 Then David and his men, who were about six hundred, arose and departed from Keilah, and they went wherever they could go. When Saul was told that David had escaped from Keilah, he gave up the expedition. 14 And David remained in the strongholds in the wilderness, in the hill country of the wilderness of Ziph. And Saul sought him every day, but God did not give him into his hand. Saul Pursues David 15 David saw that Saul had come out to seek his life. David was in the wilderness of Ziph at Horesh. 16 And Jonathan, Saul's son, rose and went to David at Horesh, and strengthened his hand in God. 17 And he said to him, “Do not fear, for the hand of Saul my father shall not find you. You shall be king over Israel, and I shall be next to you. Saul my father also knows this.” 18 And the two of them made a covenant before the LORD. David remained at Horesh, and Jonathan went home. 19 Then the Ziphites went up to Saul at Gibeah, saying, “Is not David hiding among us in the strongholds at Horesh, on the hill of Hachilah, which is south of Jeshimon? 20 Now come down, O king, according to all your heart's desire to come down, and our part shall be to surrender him into the king's hand.” 21 And Saul said, “May you be blessed by the LORD, for you have had compassion on me. 22 Go, make yet more sure. Know and see the place where his foot is, and who has seen him there, for it is told me that he is very cunning. 23 See therefore and take note of all the lurking places where he hides, and come back to me with sure information. Then I will go with you. And if he is in the land, I will search him out among all the thousands of Judah.” 24 And they arose and went to Ziph ahead of Saul. Now David and his men were in the wilderness of Maon, in the Arabah to the south of Jeshimon. 25 And Saul and his men went to seek him. And David was told, so he went down to the rock and lived in the wilderness of Maon. And when Saul heard that, he pursued after David in the wilderness of Maon. 26 Saul went on one side of the mountain, and David and his men on the other side of the mountain. And David was hurrying to get away from Saul. As Saul and his men were closing in on David and his men to capture them, 27 a messenger came to Saul, saying, “Hurry and come, for the Philistines have made a raid against the land.” 28 So Saul returned from pursuing after David and went against the Philistines. Therefore that place was called the Rock of Escape.1 29 2 And David went up from there and lived in the strongholds of Engedi. 3 David Spares Saul's Life 24 When Saul returned from following the Philistines, he was told, “Behold, David is in the wilderness of Engedi.” 2 Then Saul took three thousand chosen men out of all Israel and went to seek David and his men in front of the Wildgoats' Rocks. 3 And he came to the sheepfolds by the way, where there was a cave, and Saul went in to relieve himself.4 Now David and his men were sitting in the innermost parts of the cave. 4 And the men of David said to him, “Here is the day of which the LORD said to you, ‘Behold, I will give your enemy into your hand, and you shall do to him as it shall seem good to you.'” Then David arose and stealthily cut off a corner of Saul's robe. 5 And afterward David's heart struck him, because he had cut off a corner of Saul's robe. 6 He said to his men, “The LORD forbid that I should do this thing to my lord, the LORD's anointed, to put out my hand against him, seeing he is the LORD's anointed.” 7 So David persuaded his men with these words and did not permit them to attack Saul. And Saul rose up and left the cave and went on his way. 8 Afterward David also arose and went out of the cave, and called after Saul, “My lord the king!” And when Saul looked behind him, David bowed with his face to the earth and paid homage. 9 And David said to Saul, “Why do you listen to the words of men who say, ‘Behold, David seeks your harm'? 10 Behold, this day your eyes have seen how the LORD gave you today into my hand in the cave. And some told me to kill you, but I spared you.5 I said, ‘I will not put out my hand against my lord, for he is the LORD's anointed.' 11 See, my father, see the corner of your robe in my hand. For by the fact that I cut off the corner of your robe and did not kill you, you may know and see that there is no wrong or treason in my hands. I have not sinned against you, though you hunt my life to take it. 12 May the LORD judge between me and you, may the LORD avenge me against you, but my hand shall not be against you. 13 As the proverb of the ancients says, ‘Out of the wicked comes wickedness.' But my hand shall not be against you. 14 After whom has the king of Israel come out? After whom do you pursue? After a dead dog! After a flea! 15 May the LORD therefore be judge and give sentence between me and you, and see to it and plead my cause and deliver me from your hand.” 16 As soon as David had finished speaking these words to Saul, Saul said, “Is this your voice, my son David?” And Saul lifted up his voice and wept. 17 He said to David, “You are more righteous than I, for you have repaid me good, whereas I have repaid you evil. 18 And you have declared this day how you have dealt well with me, in that you did not kill me when the LORD put me into your hands. 19 For if a man finds his enemy, will he let him go away safe? So may the LORD reward you with good for what you have done to me this day. 20 And now, behold, I know that you shall surely be king, and that the kingdom of Israel shall be established in your hand. 21 Swear to me therefore by the LORD that you will not cut off my offspring after me, and that you will not destroy my name out of my father's house.” 22 And David swore this to Saul. Then Saul went home, but David and his men went up to the stronghold. Footnotes [1] 23:28 Or Rock of Divisions [2] 23:29 Ch 24:1 in Hebrew [3] 23:29 Ch 24:2 in Hebrew [4] 24:3 Hebrew cover his feet [5] 24:10 Septuagint, Syriac, Targum; Hebrew it [my eye] spared you (ESV) Chronicles and Prophets: Daniel 5 Daniel 5 (Listen) The Handwriting on the Wall 5 King Belshazzar made a great feast for a thousand of his lords and drank wine in front of the thousand. 2 Belshazzar, when he tasted the wine, commanded that the vessels of gold and of silver that Nebuchadnezzar his father1 had taken out of the temple in Jerusalem be brought, that the king and his lords, his wives, and his concubines might drink from them. 3 Then they brought in the golden vessels that had been taken out of the temple, the house of God in Jerusalem, and the king and his lords, his wives, and his concubines drank from them. 4 They drank wine and praised the gods of gold and silver, bronze, iron, wood, and stone. 5 Immediately the fingers of a human hand appeared and wrote on the plaster of the wall of the king's palace, opposite the lampstand. And the king saw the hand as it wrote. 6 Then the king's color changed, and his thoughts alarmed him; his limbs gave way, and his knees knocked together. 7 The king called loudly to bring in the enchanters, the Chaldeans, and the astrologers. The king declared2 to the wise men of Babylon, “Whoever reads this writing, and shows me its interpretation, shall be clothed with purple and have a chain of gold around his neck and shall be the third ruler in the kingdom.” 8 Then all the king's wise men came in, but they could not read the writing or make known to the king the interpretation. 9 Then King Belshazzar was greatly alarmed, and his color changed, and his lords were perplexed. 10 The queen,3 because of the words of the king and his lords, came into the banqueting hall, and the queen declared, “O king, live forever! Let not your thoughts alarm you or your color change. 11 There is a man in your kingdom in whom is the spirit of the holy gods.4 In the days of your father, light and understanding and wisdom like the wisdom of the gods were found in him, and King Nebuchadnezzar, your father—your father the king—made him chief of the magicians, enchanters, Chaldeans, and astrologers, 12 because an excellent spirit, knowledge, and understanding to interpret dreams, explain riddles, and solve problems were found in this Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will show the interpretation.” Daniel Interprets the Handwriting 13 Then Daniel was brought in before the king. The king answered and said to Daniel, “You are that Daniel, one of the exiles of Judah, whom the king my father brought from Judah. 14 I have heard of you that the spirit of the gods5 is in you, and that light and understanding and excellent wisdom are found in you. 15 Now the wise men, the enchanters, have been brought in before me to read this writing and make known to me its interpretation, but they could not show the interpretation of the matter. 16 But I have heard that you can give interpretations and solve problems. Now if you can read the writing and make known to me its interpretation, you shall be clothed with purple and have a chain of gold around your neck and shall be the third ruler in the kingdom.” 17 Then Daniel answered and said before the king, “Let your gifts be for yourself, and give your rewards to another. Nevertheless, I will read the writing to the king and make known to him the interpretation. 18 O king, the Most High God gave Nebuchadnezzar your father kingship and greatness and glory and majesty. 19 And because of the greatness that he gave him, all peoples, nations, and languages trembled and feared before him. Whom he would, he killed, and whom he would, he kept alive; whom he would, he raised up, and whom he would, he humbled. 20 But when his heart was lifted up and his spirit was hardened so that he dealt proudly, he was brought down from his kingly throne, and his glory was taken from him. 21 He was driven from among the children of mankind, and his mind was made like that of a beast, and his dwelling was with the wild donkeys. He was fed grass like an ox, and his body was wet with the dew of heaven, until he knew that the Most High God rules the kingdom of mankind and sets over it whom he will. 22 And you his son,6 Belshazzar, have not humbled your heart, though you knew all this, 23 but you have lifted up yourself against the Lord of heaven. And the vessels of his house have been brought in before you, and you and your lords, your wives, and your concubines have drunk wine from them. And you have praised the gods of silver and gold, of bronze, iron, wood, and stone, which do not see or hear or know, but the God in whose hand is your breath, and whose are all your ways, you have not honored. 24 “Then from his presence the hand was sent, and this writing was inscribed. 25 And this is the writing that was inscribed: MENE, MENE, TEKEL, and PARSIN. 26 This is the interpretation of the matter: MENE, God has numbered7 the days of your kingdom and brought it to an end; 27 TEKEL, you have been weighed8 in the balances and found wanting; 28 PERES, your kingdom is divided and given to the Medes and Persians.”9 29 Then Belshazzar gave the command, and Daniel was clothed with purple, a chain of gold was put around his neck, and a proclamation was made about him, that he should be the third ruler in the kingdom. 30 That very night Belshazzar the Chaldean king was killed. 31 10 And Darius the Mede received the kingdom, being about sixty-two years old. Footnotes [1] 5:2 Or predecessor; also verses 11, 13, 18 [2] 5:7 Aramaic answered and said; also verse 10 [3] 5:10 Or queen mother; twice in this verse [4] 5:11 Or Spirit of the holy God [5] 5:14 Or Spirit of God [6] 5:22 Or successor [7] 5:26 Mene sounds like the Aramaic for numbered [8] 5:27 Tekel sounds like the Aramaic for weighed [9] 5:28 Peres (the singular of Parsin) sounds like the Aramaic for divided and for Persia [10] 5:31 Ch 6:1 in Aramaic (ESV) Gospels and Epistles: Luke 3:1–22 Luke 3:1–22 (Listen) John the Baptist Prepares the Way 3 In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, 2 during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness. 3 And he went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins. 4 As it is written in the book of the words of Isaiah the prophet,   “The voice of one crying in the wilderness:  ‘Prepare the way of the Lord,1    make his paths straight.5   Every valley shall be filled,    and every mountain and hill shall be made low,  and the crooked shall become straight,    and the rough places shall become level ways,6   and all flesh shall see the salvation of God.'” 7 He said therefore to the crowds that came out to be baptized by him, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruits in keeping with repentance. And do not begin to say to yourselves, ‘We have Abraham as our father.' For I tell you, God is able from these stones to raise up children for Abraham. 9 Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire.” 10 And the crowds asked him, “What then shall we do?” 11 And he answered them, “Whoever has two tunics2 is to share with him who has none, and whoever has food is to do likewise.” 12 Tax collectors also came to be baptized and said to him, “Teacher, what shall we do?” 13 And he said to them, “Collect no more than you are authorized to do.” 14 Soldiers also asked him, “And we, what shall we do?” And he said to them, “Do not extort money from anyone by threats or by false accusation, and be content with your wages.” 15 As the people were in expectation, and all were questioning in their hearts concerning John, whether he might be the Christ, 16 John answered them all, saying, “I baptize you with water, but he who is mightier than I is coming, the strap of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire. 17 His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.” 18 So with many other exhortations he preached good news to the people. 19 But Herod the tetrarch, who had been reproved by him for Herodias, his brother's wife, and for all the evil things that Herod had done, 20 added this to them all, that he locked up John in prison. 21 Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heavens were opened, 22 and the Holy Spirit descended on him in bodily form, like a dove; and a voice came from heaven, “You are my beloved Son;3 with you I am well pleased.”4 Footnotes [1] 3:4 Or crying, Prepare in the wilderness the way of the Lord [2] 3:11 Greek chiton, a long garment worn under the cloak next to the skin [3] 3:22 Or my Son, my (or the) Beloved [4] 3:22 Some manuscripts beloved Son; today I have begotten you (ESV)

Old Testament: Nehemiah 12–13 Nehemiah 12–13 (Listen) Priests and Levites 12 These are the priests and the Levites who came up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra, 2 Amariah, Malluch, Hattush, 3 Shecaniah, Rehum, Meremoth, 4 Iddo, Ginnethoi, Abijah, 5 Mijamin, Maadiah, Bilgah, 6 Shemaiah, Joiarib, Jedaiah, 7 Sallu, Amok, Hilkiah, Jedaiah. These were the chiefs of the priests and of their brothers in the days of Jeshua. 8 And the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, who with his brothers was in charge of the songs of thanksgiving. 9 And Bakbukiah and Unni and their brothers stood opposite them in the service. 10 And Jeshua was the father of Joiakim, Joiakim the father of Eliashib, Eliashib the father of Joiada, 11 Joiada the father of Jonathan, and Jonathan the father of Jaddua. 12 And in the days of Joiakim were priests, heads of fathers' houses: of Seraiah, Meraiah; of Jeremiah, Hananiah; 13 of Ezra, Meshullam; of Amariah, Jehohanan; 14 of Malluchi, Jonathan; of Shebaniah, Joseph; 15 of Harim, Adna; of Meraioth, Helkai; 16 of Iddo, Zechariah; of Ginnethon, Meshullam; 17 of Abijah, Zichri; of Miniamin, of Moadiah, Piltai; 18 of Bilgah, Shammua; of Shemaiah, Jehonathan; 19 of Joiarib, Mattenai; of Jedaiah, Uzzi; 20 of Sallai, Kallai; of Amok, Eber; 21 of Hilkiah, Hashabiah; of Jedaiah, Nethanel. 22 In the days of Eliashib, Joiada, Johanan, and Jaddua, the Levites were recorded as heads of fathers' houses; so too were the priests in the reign of Darius the Persian. 23 As for the sons of Levi, their heads of fathers' houses were written in the Book of the Chronicles until the days of Johanan the son of Eliashib. 24 And the chiefs of the Levites: Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brothers who stood opposite them, to praise and to give thanks, according to the commandment of David the man of God, watch by watch. 25 Mattaniah, Bakbukiah, Obadiah, Meshullam, Talmon, and Akkub were gatekeepers standing guard at the storehouses of the gates. 26 These were in the days of Joiakim the son of Jeshua son of Jozadak, and in the days of Nehemiah the governor and of Ezra, the priest and scribe. Dedication of the Wall 27 And at the dedication of the wall of Jerusalem they sought the Levites in all their places, to bring them to Jerusalem to celebrate the dedication with gladness, with thanksgivings and with singing, with cymbals, harps, and lyres. 28 And the sons of the singers gathered together from the district surrounding Jerusalem and from the villages of the Netophathites; 29 also from Beth-gilgal and from the region of Geba and Azmaveth, for the singers had built for themselves villages around Jerusalem. 30 And the priests and the Levites purified themselves, and they purified the people and the gates and the wall. 31 Then I brought the leaders of Judah up onto the wall and appointed two great choirs that gave thanks. One went to the south on the wall to the Dung Gate. 32 And after them went Hoshaiah and half of the leaders of Judah, 33 and Azariah, Ezra, Meshullam, 34 Judah, Benjamin, Shemaiah, and Jeremiah, 35 and certain of the priests' sons with trumpets: Zechariah the son of Jonathan, son of Shemaiah, son of Mattaniah, son of Micaiah, son of Zaccur, son of Asaph; 36 and his relatives, Shemaiah, Azarel, Milalai, Gilalai, Maai, Nethanel, Judah, and Hanani, with the musical instruments of David the man of God. And Ezra the scribe went before them. 37 At the Fountain Gate they went up straight before them by the stairs of the city of David, at the ascent of the wall, above the house of David, to the Water Gate on the east. 38 The other choir of those who gave thanks went to the north, and I followed them with half of the people, on the wall, above the Tower of the Ovens, to the Broad Wall, 39 and above the Gate of Ephraim, and by the Gate of Yeshanah,1 and by the Fish Gate and the Tower of Hananel and the Tower of the Hundred, to the Sheep Gate; and they came to a halt at the Gate of the Guard. 40 So both choirs of those who gave thanks stood in the house of God, and I and half of the officials with me; 41 and the priests Eliakim, Maaseiah, Miniamin, Micaiah, Elioenai, Zechariah, and Hananiah, with trumpets; 42 and Maaseiah, Shemaiah, Eleazar, Uzzi, Jehohanan, Malchijah, Elam, and Ezer. And the singers sang with Jezrahiah as their leader. 43 And they offered great sacrifices that day and rejoiced, for God had made them rejoice with great joy; the women and children also rejoiced. And the joy of Jerusalem was heard far away. Service at the Temple 44 On that day men were appointed over the storerooms, the contributions, the firstfruits, and the tithes, to gather into them the portions required by the Law for the priests and for the Levites according to the fields of the towns, for Judah rejoiced over the priests and the Levites who ministered. 45 And they performed the service of their God and the service of purification, as did the singers and the gatekeepers, according to the command of David and his son Solomon. 46 For long ago in the days of David and Asaph there were directors of the singers, and there were songs2 of praise and thanksgiving to God. 47 And all Israel in the days of Zerubbabel and in the days of Nehemiah gave the daily portions for the singers and the gatekeepers; and they set apart that which was for the Levites; and the Levites set apart that which was for the sons of Aaron. Nehemiah's Final Reforms 13 On that day they read from the Book of Moses in the hearing of the people. And in it was found written that no Ammonite or Moabite should ever enter the assembly of God, 2 for they did not meet the people of Israel with bread and water, but hired Balaam against them to curse them—yet our God turned the curse into a blessing. 3 As soon as the people heard the law, they separated from Israel all those of foreign descent. 4 Now before this, Eliashib the priest, who was appointed over the chambers of the house of our God, and who was related to Tobiah, 5 prepared for Tobiah a large chamber where they had previously put the grain offering, the frankincense, the vessels, and the tithes of grain, wine, and oil, which were given by commandment to the Levites, singers, and gatekeepers, and the contributions for the priests. 6 While this was taking place, I was not in Jerusalem, for in the thirty-second year of Artaxerxes king of Babylon I went to the king. And after some time I asked leave of the king 7 and came to Jerusalem, and I then discovered the evil that Eliashib had done for Tobiah, preparing for him a chamber in the courts of the house of God. 8 And I was very angry, and I threw all the household furniture of Tobiah out of the chamber. 9 Then I gave orders, and they cleansed the chambers, and I brought back there the vessels of the house of God, with the grain offering and the frankincense. 10 I also found out that the portions of the Levites had not been given to them, so that the Levites and the singers, who did the work, had fled each to his field. 11 So I confronted the officials and said, “Why is the house of God forsaken?” And I gathered them together and set them in their stations. 12 Then all Judah brought the tithe of the grain, wine, and oil into the storehouses. 13 And I appointed as treasurers over the storehouses Shelemiah the priest, Zadok the scribe, and Pedaiah of the Levites, and as their assistant Hanan the son of Zaccur, son of Mattaniah, for they were considered reliable, and their duty was to distribute to their brothers. 14 Remember me, O my God, concerning this, and do not wipe out my good deeds that I have done for the house of my God and for his service. 15 In those days I saw in Judah people treading winepresses on the Sabbath, and bringing in heaps of grain and loading them on donkeys, and also wine, grapes, figs, and all kinds of loads, which they brought into Jerusalem on the Sabbath day. And I warned them on the day when they sold food. 16 Tyrians also, who lived in the city, brought in fish and all kinds of goods and sold them on the Sabbath to the people of Judah, in Jerusalem itself! 17 Then I confronted the nobles of Judah and said to them, “What is this evil thing that you are doing, profaning the Sabbath day? 18 Did not your fathers act in this way, and did not our God bring all this disaster3 on us and on this city? Now you are bringing more wrath on Israel by profaning the Sabbath.” 19 As soon as it began to grow dark at the gates of Jerusalem before the Sabbath, I commanded that the doors should be shut and gave orders that they should not be opened until after the Sabbath. And I stationed some of my servants at the gates, that no load might be brought in on the Sabbath day. 20 Then the merchants and sellers of all kinds of wares lodged outside Jerusalem once or twice. 21 But I warned them and said to them, “Why do you lodge outside the wall? If you do so again, I will lay hands on you.” From that time on they did not come on the Sabbath. 22 Then I commanded the Levites that they should purify themselves and come and guard the gates, to keep the Sabbath day holy. Remember this also in my favor, O my God, and spare me according to the greatness of your steadfast love. 23 In those days also I saw the Jews who had married women of Ashdod, Ammon, and Moab. 24 And half of their children spoke the language of Ashdod, and they could not speak the language of Judah, but only the language of each people. 25 And I confronted them and cursed them and beat some of them and pulled out their hair. And I made them take an oath in the name of God, saying, “You shall not give your daughters to their sons, or take their daughters for your sons or for yourselves. 26 Did not Solomon king of Israel sin on account of such women? Among the many nations there was no king like him, and he was beloved by his God, and God made him king over all Israel. Nevertheless, foreign women made even him to sin. 27 Shall we then listen to you and do all this great evil and act treacherously against our God by marrying foreign women?” 28 And one of the sons of Jehoiada, the son of Eliashib the high priest, was the son-in-law of Sanballat the Horonite. Therefore I chased him from me. 29 Remember them, O my God, because they have desecrated the priesthood and the covenant of the priesthood and the Levites. 30 Thus I cleansed them from everything foreign, and I established the duties of the priests and Levites, each in his work; 31 and I provided for the wood offering at appointed times, and for the firstfruits. Remember me, O my God, for good. Footnotes [1] 12:39 Or of the old city [2] 12:46 Or leaders [3] 13:18 The Hebrew word can mean evil, harm, or disaster, depending on the context (ESV) Psalm: Psalm 39 Psalm 39 (Listen) What Is the Measure of My Days? To the choirmaster: to Jeduthun. A Psalm of David. 39   I said, “I will guard my ways,    that I may not sin with my tongue;  I will guard my mouth with a muzzle,    so long as the wicked are in my presence.”2   I was mute and silent;    I held my peace to no avail,  and my distress grew worse.3     My heart became hot within me.  As I mused, the fire burned;    then I spoke with my tongue: 4   “O LORD, make me know my end    and what is the measure of my days;    let me know how fleeting I am!5   Behold, you have made my days a few handbreadths,    and my lifetime is as nothing before you.  Surely all mankind stands as a mere breath! Selah6     Surely a man goes about as a shadow!  Surely for nothing1 they are in turmoil;    man heaps up wealth and does not know who will gather! 7   “And now, O Lord, for what do I wait?    My hope is in you.8   Deliver me from all my transgressions.    Do not make me the scorn of the fool!9   I am mute; I do not open my mouth,    for it is you who have done it.10   Remove your stroke from me;    I am spent by the hostility of your hand.11   When you discipline a man    with rebukes for sin,  you consume like a moth what is dear to him;    surely all mankind is a mere breath! Selah 12   “Hear my prayer, O LORD,    and give ear to my cry;    hold not your peace at my tears!  For I am a sojourner with you,    a guest, like all my fathers.13   Look away from me, that I may smile again,    before I depart and am no more!” Footnotes [1] 39:6 Hebrew Surely as a breath (ESV) New Testament: Luke 3 Luke 3 (Listen) John the Baptist Prepares the Way 3 In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, 2 during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness. 3 And he went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins. 4 As it is written in the book of the words of Isaiah the prophet,   “The voice of one crying in the wilderness:  ‘Prepare the way of the Lord,1    make his paths straight.5   Every valley shall be filled,    and every mountain and hill shall be made low,  and the crooked shall become straight,    and the rough places shall become level ways,6   and all flesh shall see the salvation of God.'” 7 He said therefore to the crowds that came out to be baptized by him, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruits in keeping with repentance. And do not begin to say to yourselves, ‘We have Abraham as our father.' For I tell you, God is able from these stones to raise up children for Abraham. 9 Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire.” 10 And the crowds asked him, “What then shall we do?” 11 And he answered them, “Whoever has two tunics2 is to share with him who has none, and whoever has food is to do likewise.” 12 Tax collectors also came to be baptized and said to him, “Teacher, what shall we do?” 13 And he said to them, “Collect no more than you are authorized to do.” 14 Soldiers also asked him, “And we, what shall we do?” And he said to them, “Do not extort money from anyone by threats or by false accusation, and be content with your wages.” 15 As the people were in expectation, and all were questioning in their hearts concerning John, whether he might be the Christ, 16 John answered them all, saying, “I baptize you with water, but he who is mightier than I is coming, the strap of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire. 17 His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.” 18 So with many other exhortations he preached good news to the people. 19 But Herod the tetrarch, who had been reproved by him for Herodias, his brother's wife, and for all the evil things that Herod had done, 20 added this to them all, that he locked up John in prison. 21 Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heavens were opened, 22 and the Holy Spirit descended on him in bodily form, like a dove; and a voice came from heaven, “You are my beloved Son;3 with you I am well pleased.”4 The Genealogy of Jesus Christ 23 Jesus, when he began his ministry, was about thirty years of age, being the son (as was supposed) of Joseph, the son of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel,5 the son of Neri, 28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, 29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, 31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, 32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, the son of Nahshon, 33 the son of Amminadab, the son of Admin, the son of Arni, the son of Hezron, the son of Perez, the son of Judah, 34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, 35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 36 the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan, 38 the son of Enos, the son of Seth, the son of Adam, the son of God. Footnotes [1] 3:4 Or crying, Prepare in the wilderness the way of the Lord [2] 3:11 Greek chiton, a long garment worn under the cloak next to the skin [3] 3:22 Or my Son, my (or the) Beloved [4] 3:22 Some manuscripts beloved Son; today I have begotten you [5] 3:27 Greek Salathiel (ESV)

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