Master of the Sabbath.

Who defines what’s good and evil on Sabbath? Jesus. Mark 2.23-28 • Matthew 12.1-8 • Luke 6.1-5 As I said last time, don’t assume Pharisees were questioning Jesus because they wished to challenge him. Sometimes they were. But sometimes they were merely trying to understand why Jesus ignored their traditions—and why he was teaching his students to do likewise. Just like it came up one Sabbath when Jesus and his kids were going past the fields, and some of ’em began to yank a few of the heads of grain off. Mark 2.23-24 KWL 23 Jesus himself happened to travel through the fields on Sabbath. His students began plucking the grain along the road. 24 The Pharisees told Jesus , “Look, why are they doing what one shouldn’t on Sabbath?” Matthew 12.1-2 KWL 1 At that time, Jesus went through the fields on Sabbath. His students were hungry, and began to pluck the grain and eat it . 2 Seeing it , the Pharisees told Jesus , “Look, your students are doing what one shouldn’t

So why weren’t Jesus’s students fasting?

And what’s it have to do with wedding parties, robes, and wine? Mark 2.18-22 • Matthew 9.14-17 • Luke 5.33-39 In the Sermon on the Mount, when Jesus taught on fasting, it was namely to say it’s to be private; we’re not to do it to seek attention. Mt 6.16-17 Certain Christians claim it also means we’re not to do it at all, and the basis for this claim is this passage, wherein some Jews complain Jesus’s kids don’t fast. Mark 2.18 KWL John’s students and the Pharisees were fasting. They came and told Jesus , “For what reason do John and the Pharisees’ students fast, and your students don’t fast?” Matthew 9.14 KWL John’s students visited Jesus , saying, “For what reason do we and the Pharisees fast so often , and your students don’t fast? Luke 5.33 KWL They told Jesus , “John’s students fast frequently and hold vigils. Same with the Pharisees—and yours eat and drink.” Ísan nistévontes /“were fasting” Mk 2.18 can also be interpreted “were [the sort of people who p

Jesus calls Levi. Or Matthew. Whoever.

And why the point isn’t to party with sinners. Mark 2.13-17 • Matthew 9.9-13 • Luke 5.27-32 I don’t expect anyone’s ever liked taxmen—except of course the kings for whom they were collecting. In first-century Israel, the Judeans and Galileans particularly disliked the taxmen, and to understand why, you gotta understand their history. In 67 BC , Queen Alexandra Salomé of Jerusalem died. Her sons Hyrcanus (whom she made head priest) and Aristobulus fought over who’d be the next king. Antipater bar Antipas, the governor of Idumea (formerly Edom) backed Hyrcanus, and talked him into getting military help from Roman general Gnaeus Pompeius Magnus, whom we know as Pompey. The Romans intervened in the fight, overthrew Jerusalem (and out of curiosity, Pompey took a peek in the Holiest Place of the temple), and imprisoned Aristobulus. But Pompey screwed Hyrcanus over, keeping him head priest, but making Antipater governor of Judea. Antipater’s son Herod: You might’ve heard of him. He

Loads of proof in Jesus’s favor—but people don’t wanna see it.

John 5.31-47 If you know the story, Jesus cured some guy in Jerusalem who’d been disabled for decades—an event which should’ve triggered great rejoicing, ’cause God had a prophet in Israel who could cure the sick! Instead the Judeans pitched a fit, ’cause Jesus cured him on Sabbath. And when Jesus correctly pointed out he could cure on Sabbath because his Father authorized him to do so— he is the Son of Man, after all —they didn’t care to hear it. This, despite the obvious evidence Jesus is precisely who he says he is. Today we’ll get into it. Elsewhere in John , the Pharisees objected when Jesus made similar grand statements about himself: John 8.13 KWL So the Pharisees told Jesus , “You testify about yourself. Your testimony isn’t valid.” Because alithís ordinarily means “true,” various interpreters leap to the conclusion the Pharisees were accusing Jesus of lying. And no doubt some of ’em believed he was lying. But interpreting it “Your witness is not true” ( N

The implications of being the Son of God.

And you thought it was just a nice title. John 5.17-30 After Jesus cured the sickly man at the pool, the Judeans objected that he’d done so on Sabbath, to which Jesus responded like yea: John 5.17-18 KWL 17 Jesus answered them, “My Father works today, just like I work.” 18 So the Judeans all the more wanted him dead for this reason: Not only was he dismissing Sabbath custom , but he said God was his own Father, making himself equal to God. Now, why’d that outrage the Judeans? Sloppy interpreters say it’s because Jesus was claiming, “I can do whatever I want, because my Father can do whatever he wants. I’m as unbound by your Law as he is.” So the Judeans were offended because Jesus was claiming license to break the Law. As they should be. When you break the Law, it’s sin . Yet Jesus was born under the Law, Ga 4.4 was held to the Law’s standard, Ro 2.12, 3.19 and didn’t sin. He 4.15 He didn’t violate the Law, despite anything lawless Christians claim—because th

How your politics will kill your testimony.

Couple months ago I found one of my favorite theologians is on Twitter. I have a few of his books, and used to listen to his radio program—in podcast form, naturally; who listens to radio anymore? So I decided to “follow” him. About two weeks later I simply had to stop following him. Why? ’Cause everything he tweets is angry, partisan, hate-filled, deliberately provocative, overly zealous… and sometimes even the reverse of what Jesus teaches. You know, works of the flesh. The times he actually reflected Christ—the times he acted like the thoughtful theologian I originally became a fan of—were once in a blue moon. Now it’s nothing but bile. What happened to the guy? He got political. I know. If you’re the political sort, your dander’s probably up already. Might be from the title. “Politics kill my testimony? What, are you one of those [bums from the opposition party] ? Maybe. But no, I’m not saying politics is gonna turn every Christian, or even you, into a fruitless Chr

Are we living in the last days?

Sure. When people ask, “Are we living in the last days?” what they nearly always mean by it is, “These awful things happening in the present day: Are they signs Jesus is returning soon? Like in the next few years? Is it the time-before-the-End-Times?” Why they’re asking is ’cause they already suspect the answer is yes. Because awful things are happening in the present day. Cops shooting innocent citizens; citizens shooting innocent cops. Wars and terrorists, rumors of wars and terrorists, people who could shoot up a room with no advance warning, drones which could smite you from the heavens above like Zeus himself. Scary new diseases. Unfamiliar “social norms” which were neither “normal” nor “moral” just a decade ago; who expected marijuana to be legalized? Unfamiliar technology which, given its power, may very well be dangerous. Racism coming out of the closet. Immoral people running for president, and so-called Christians not just holding their noses and voting for the lesser e

The Didache: How’d the earliest Christians behave?

DIDACHE 'dɪ.də.kei, di.da'hi noun. A first-century Christian manual for new believers. [From the Greek didahí /“teaching.”] In the first century, some anonymous Christian leaders wrote a “teaching” for the new members of Christian synagogues: The stuff they felt these Christians oughta know and believe. Over time it’s become known as the Didache , from its first line, Didahí Kyríu diá ton dódeka apostólon toís éthesin /“The Master’s teaching to the gentiles, from the 12 apostles.” Western Christians assumed it had been lost sometime in the 800s, but Ethiopian Christians still had a version of it, and an 11th-century copy in the Codex Hierosolymitanus was rediscovered by Philotheos Bryennios in 1873. Historians notice a lot of similarities between the Didache and what the Qumran community taught in the Dead Sea Scrolls. It’s considered a Jewish-Christian catechism , a lesson to be memorized (usually in question-answer format, though not here) to help adapt the Jewis

Remember the Sabbath day.

Our weekly holiday… and a command we regularly violate. Believe it or not, we Christians actually have a holiday every single week. You likely forgot about it because it’s so regular. It’s Sabbath. It’s the day God mandated (in the Ten Commandments, you know) that people take off. We’re not to work on it. We have the other six days of the week for that. Exodus 20.8-11 KWL 8 “Remember to separate the day of Sabbath. 9 Work six days, and do all your work. 10 The seventh day is Sabbath. It’s for me , your L ORD God. Don’t start any work on it. That counts for you, your sons, daughters, male slaves, female slaves, animals, or visitors at your gates. 11 For six days, I the L ORD made the skies and the land, the sea and everything in it. The seventh day, I stopped, so I the L ORD blessed a day of Sabbath. I made it holy.” And once again, in Deuteronomy . Deuteronomy 5.12-15 KWL 12 “Keep separate the day of Sabbath, as your L ORD God commanded you. 13 Work

The sickly man at the pool.

Whom Jesus cured on Sabbath. John 5.1-18 When people compare the gospels, they lump this story together with the story in the other three gospels where Jesus cured the paraplegic. ’Cause this guy sounds paraplegic. But we’ve no idea if that was his problem: All John wrote was he was asthenón /“sickly.” Without strength, weak, feeble. The KJV translates it as “impotent,” which means something entirely different nowadays, and if you want your listeners to giggle, go ahead and keep calling him “the impotent man.” Jn 5.7 KJV I’ll stick with “sickly,” thank you. This took place at a pool in Jerusalem, during one of Jesus’s thrice-yearly Dt 16.16 trips to temple. The Sheep Gate was the east-wall gate, just north of the temple. (Today it’s the sha’ar ha-Arayot /“Lions’ Gate,” named after the leopard carvings over it, which get confused with lions. It’s the entrance to the Muslim quarter.) The KJV calls the pool “Bethesda,” so that’s what most bibles go with. But the original word

Jesus forgives, then heals, a paraplegic.

And in so doing, shook the worldview of the scribes in the room. Mark 2.1-12 • Matthew 9.1-8 • Luke 5.17-26 Bible scholars call this story a controversy pericope , a fancy way of saying it’s another tale where people debate who Jesus really is. You know, like Jesus tossing out the demonized guy in synagogue. There are a bunch of these stories in the gospels. See, in the process of explaining God to people, Jesus steps on a lot of toes. Especially among people who figure they already have God figured out—and Jesus contradicts them, so Jesus must be the one who’s wrong. Jesus still scandalizes people this way—but nowadays, the closed-minded folks have already embraced an iffy interpretation of Jesus which doesn’t offend them any, and we outrage ’em by poking holes in it. (Welcome to my world.) In Mark and Luke this story happens after Jesus cured an infectious man; in Matthew after visiting the Dekapolis and kicking 2,000 demons out of a pagan; and various gospel compariso