The story of Saul and MK Gandhi. Why there is rescue for wrongdoing.

Acts 9:1-19 – Saul’s Conversion – Meanwhile, Saul – Bible Gateway

The Fulfillment of the Law according to Jesus. Apostle Mathew’s understanding.

mathewlaw

“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them, but to fulfill them. For I tell you truly, until heaven and earth pass away, not a single jot, not a stroke of a pen, will disappear from the Law until everything is accomplished. So then, whoever breaks one of the least of these commandments and teaches others to do likewise will be called least in the kingdom of heaven, but whoever practices and teaches them will be called great in the kingdom of heaven.…”

The notorious and the divine. The story of Jesus Barabbas and Jesus Christ.

Barabbas, the notorious.

Barabbas, the notorious.

The gospel of St. Mathew and Roman rule.

The gospel of  Mathew and Roman rule. The crucifiction of the Son of Man, Jesus Christ.

Matthew 27:11-26. Now Jesus stood before the governor; and thegovernor asked him, Are you the King of the Jews? Jesus said, You say so. But when he was accused by the chief priests and elders, he did not answer. Then Pilate said to him, Do you not hear how many accusations they make against you? But he gave him no answer, not even to a single charge, so that the governor was greatly amazed. Now at the festival the governor was accustomed to release a prisoner for the crowd, anyone whom they wanted. At that time they had a notorious prisoner, called Jesus Barabbas. So after they had gathered, Pilate said to them, Whom do you want me to release for you, Jesus Barabbas or Jesus who is called the Messiah? For he realized that it was out of jealousy that they had handed him over. While he was sitting on the judgment seat, his wife sent word to him, Have nothing to do with that innocent man, for today I have suffered a great deal because of a dream about him. Now the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. The governor again said to them, Which of the two do you want me to release for you? And they said, Barabbas. Pilate said to them, Then what should I do with Jesus who is called the Messiah? All of them said, Let him be crucified! Then he asked, Why, what evil has he done? But they shouted all the more, Let him be crucified! So when Pilate saw that he could do nothing, but rather that a riot was beginning, he took some water and washed his hands before the crowd, saying, I am innocent of this man’s blood; see to it yourselves. Then the people as a whole answered, His blood be on us and on our children! So he released Barabbas for them; and after flogging Jesus, he handed him over to be crucified.Barabbas or Jesus Barabbas (a Hellenization of the Aramaic bar abba בר אבא, literally “son of the  father” or “Jesus, son of the Father” respectively) is a figure in the accounts of the Passion of Christ, in which he is the insurrectionary whom Pontius Pilate freed at the Passover feast in Jerusalem, instead of Jesus.

Matthew refers to Barabbas only as a “notorious prisoner”.[6] Mark and Luke further refer to Barabbas as one involved in a stasis, a riot. Robert Eisenman states that John 18:40 refers to Barabbas as a lēstēs (“bandit”), “the word Josephus always employs when talking about Revolutionaries”.

According to all four canonical gospels and the non-canonical Gospel of Peter there was a prevailing Passover custom in Jerusalem that allowed or required Pilate, the praefectus or governor of Judea, to commute one prisoner’s death sentence by popular acclaim, and the “crowd” (ochlos), “the Jews” and “the multitude” in some sources, were offered a choice of whether to have either Barabbas or Jesus released from Roman custody. According to the Synoptic Gospels of Matthew,[1] Mark,[2] and Luke,[3] and the accounts in John[4] and the Gospel of Peter, the crowd chose Barabbas to be released and Jesus of Nazareth to be crucified. Pilate is portrayed as reluctantly yielding to the insistence of the crowd. A passage found only in the Gospel of Matthew has the crowd saying, “Let his blood be upon us and upon our children.”

Matthew refers to Barabbas only as a “notorious prisoner”.[6] Mark and Luke further refer to Barabbas as one involved in a stasis, a riot. Robert Eisenman states that John 18:40 refers to Barabbas as a lēstēs (“bandit”), “the word Josephus always employs when talking about Revolutionaries”.

Three gospels state that there was a custom at Passover during which the Roman governor would release a prisoner of the crowd’s choice; Mark 15:6, Matthew 27:15, and John 18:39. Later copies of Luke contain a corresponding verse (Luke 23:17), although this is not present in the earliest manuscripts, and may be a later gloss to bring Luke into conformity. The custom of releasing prisoners in Jerusalem at Passover is known as the Paschal Pardon.

Ralph Waldo Emerson, “The laws of moral nature answer to those of matter as face to face in a glass.”

Christ

We know more from nature than we can at will communicate. Its light flows into the mind evermore, and we forget its presence. The poet, the orator, bred in the woods, whose senses have been nourished by their fair and appeasing changes, year after year, without design and without heed, — shall not lose their lesson altogether, in the roar of cities or the broil of politics. Long hereafter, amidst agitation and terror in national councils, — in the hour of revolution, — these solemn images shall reappear in their morning lustre, as fit symbols and words of the thoughts which the passing events shall awaken. At the call of a noble sentiment, again the woods wave, the pines murmur, the river rolls and shines, and the cattle low upon the mountains, as he saw and heard them in his infancy. And with these forms, the spells of persuasion, the keys of power are put into his hands.  The world is emblematic. Parts of speech are metaphors, because the whole of nature is a metaphor of the human mind. The laws of moral nature answer to those of matter as face to face in a glass. “The visible world and the relation of its parts, is the dial plate of the invisible.” The axioms of physics translate the laws of ethics. Thus, “the whole is greater than its part;” “reaction is equal to action;” “the smallest weight may be made to lift the greatest, the difference of weight being compensated by time;” and many the like propositions, which have an ethical as well as physical sense. These propositions have a much more extensive and universal sense when applied to human life, than when confined to technical use.

The Death of Lazarus. John 11. The Gospel of the Lord. English Standard Version (ESV)


jesus
Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha.  It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill.  So the sisters sent to him, saying, “Lord, he whom you love is ill.” But when Jesus heard it he said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.”

Now Jesus loved Martha and her sister and Lazarus.  So, when he heard that Lazarus[a] was ill, he stayed two days longer in the place where he was.  Then after this he said to the disciples, “Let us go to Judea again.”  The disciples said to him, “Rabbi, the Jews were just now seeking to stone you, and are you going there again?” Jesus answered, “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. 10 But if anyone walks in the night, he stumbles, because the light is not in him.”  After saying these things, he said to them, “Our friend Lazarus has fallen asleep, but I go to awaken him.” The disciples said to him, “Lord, if he has fallen asleep, he will recover.” Now Jesus had spoken of his death, but they thought that he meant taking rest in sleep.  Then Jesus told them plainly, “Lazarus has died and for your sake I am glad that I was not there, so that you may believe. But let us go to him.”  So Thomas, called the Twin, said to his fellow disciples, “Let us also go, that we may die with him.”

I Am the Resurrection and the Life

Now when Jesus came, he found that Lazarus had already been in the tomb four days. Bethany was near Jerusalem, about two miles off,  and many of the Jews had come to Martha and Mary to console them concerning their brother. So when Martha heard that Jesus was coming, she went and met him, but Mary remained seated in the house. Martha said to Jesus, “Lord, if you had been here, my brother would not have died. But even now I know that whatever you ask from God, God will give you.”  Jesus said to her, “Your brother will rise again.”  Martha said to him, “I know that he will rise again in the resurrection on the last day.”  Jesus said to her, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die. Do you believe this?” She said to him, “Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world.”

And He Raises You Up On Eagles’ Wings

History of Israel, Humanity’s Moral Reckoning–Endless History Or Propaganda?

History of Jerusalem HD: Invasions|BBC Documentary, 2013 AD.

Sirach, Not The Holy Bible, 126.

English: introduction to Sirach, codex sinaiti...

English: introduction to Sirach, codex sinaiticus עברית: הקדמת הנכד לספר בן סירא, יוונית, מתוך “קודקס סינאיטיקוס” (Photo credit: Wikipedia)

My child, conduct your affairs with humility,
and you will be loved more than a giver of gifts.
Humble yourself the more, the greater you are,
and you will find favor with God.
What is too sublime for you, seek not,
into things beyond your strength search not.
The mind of a sage appreciates proverbs,
and an attentive ear is the joy of the wise.
Water quenches a flaming fire,
and alms atone for sins.

Plagues of an unyielding heart. (Satyagraha unrequited.)

The Prophet Malachi, painting by Duccio di Buo...

The Prophet Malachi, painting by Duccio di Buoninsegna, c. 1310 (Museo dell’Opera del Duomo, Siena Cathedral). (Photo credit: Wikipedia)

By Justin Borger with assistance from Generous Giving staff

When a human heart won’t yield to God, it must be broken. Pharaoh’s refusal to release the Israelites from slavery in Egypt is not unlike the old, gnarly tree stump that refuses to be uprooted without a tractor and a few sticks of dynamite. When a stump won’t give, it must be broken. Similarly, after God commissioned the prophet Moses to lead his people out of the land of bondage, he told Moses,I know that the king of Egypt will not let you go unless a mighty hand compels him. So I will stretch out my hand and strike the Egyptians with all the wonders that I will perform among them. After that, he will let you go (Exodus 3:19-20).

Again, just before he gave Moses permission to perform the first plague, which turned all the water in Egypt into blood, God reemphasized his reason for bringing such cataclysmic disaster and violent upheaval upon Egypt: Pharaoh’s “unyielding” heart had caused him to refuse to let God’s people go (Exodus 7:14).

We should exercise caution in drawing too close a parallel between Pharaoh and ourselves because God hardened Pharaoh’s heart (Exodus 10:1), while he has promised to give us new hearts of flesh (Ezekiel 36:26). Still, it is important for us to recognize that an unyielding heart always brings disaster. This truth applies to both Christians and non-Christians—whoever refuses to yield and withholds what belongs to God. The Old Testament prophet Malachi was very clear that pagan kings are not the only ones guilty of withholding things that God demands. Malachi was speaking to God’s own people when he asked, “Will a man rob God?” and told them that they were under a curse because they were robbing God by withholding the tithes and offerings he demanded (Malachi 3:8-9). God demands that we let go of everything that does not belong to us (Romans 13:7), and the account of the 10 plagues in the book of Exodus teaches us just how serious God is about this demand.

Like the Old Testament, the New Testament contains many examples of the troubles that come when our hearts grow hard and unyielding. One of the most frightening examples of this kind of disaster is the story of Ananias and Sapphira (Acts 5:1-11). This married couple gave the proceeds from the sale of some property to God under the pretence that they were contributing everything they had received from the sale. However, secretly they withheld some of the money. Both were struck dead. Even though it would not have been wrong to keep the property with which God had blessed them, their hearts were hard and unyielding in spite of their superficial desire to appear generous before others. The severity of their punishment serves as a stern warning for the times when we feel our hearts hardening and growing increasingly unyielding, or when we become aware that our gifts and contributions to God are given grudgingly. The devastating consequences of an unyielding heart also can be sin, as demonstrated in the story of the rich young ruler (Mark 10:17-31). This young man asked Jesus, “What must I do to inherit eternal life?” Jesus replied, “Go, sell everything you have and give to the poor.” Unfortunately, the man’s heart had grown unyielding, and he chose to part with Jesus rather than the possessions Jesus had told him to give away.

How have our hearts hardened? In what ways have we given grudgingly or refused to yield? Do we rob God of our time? “Time is money,” and in our hypersonic culture, the devotion we give to God in service and worship tends to be lickety-split. Just as God demanded that Pharaoh let his people go, he demands that we—his people—yield ourselves (Romans 12:1). God demands that we give him our time and devotion and prioritize weekly rest from our regular work so that we can serve him and those around us in ways that are tangible and deliberate (Exodus 20:8-11). But this is not all. Besides our time, we also rob God of our efforts. How often are our energies absorbed by God’s purposes “on earth as it is in heaven”? We offer up the dregs of our existence after being entirely exhausted by the finite things about which we really care. And of course, like the rich young ruler, we rob God of our money by failing to give generously to the poor and needy.

The point to remember is this: “Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously” (2 Corinthians 9:6). In the end, God cannot be robbed, “For from him and through him and to him are all things” (Romans 11:36). Everything has been created by him and rightly belongs to him. The manner in which we give to him can vary greatly. Everything in creation is at God’s disposal, so the question is whether we will give willingly, with yielding hearts, or whether we will harden our hearts and have our closed hands forced open by the Almighty God. We will either experience the joy of giving generously or, like Pharaoh, be smashed, having everything taken from us. In light of these ultimate ends, everyone should give what he has decided in his heart to give, not reluctantly or under compulsion from others but out of love for God’s Son, who became poor so that we might become rich (2 Corinthians 9:7).


Related Passages: Exodus 3:19-20; 7:14; 10:1; 20:8-11; Ezekiel 36:26; Malachi 3:8-9; Mark 10:17-31; John 12:37-41; Acts 5:1-11; Romans 2:5; 11:36; 12:1; 13:7; 2 Corinthians 9:6-7; Hebrews 3:7-19