** This lesson was originally recorded in November, 2020**

​The Parable of the Minas is a complex parable that even includes reference to a historical event involving Herod Archelaus. 

With this parable, Jesus calls us to live with the highest level of responsibility towards the resources that have been given to us. 

God is a good King who wants us to take risks to expand his kingdom.

If the wicked king rewards the servant who takes risks, how much more will a good King reward us for trying! 

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In the Greek language, the word "baptize" takes on a fascinating range of meanings, from a short-term "to dip" to a more extended "to dye" as in coloring clothing. But the truest sense of its meaning lies within the context of the verse.
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Within the New Testament, baptize or baptism can mean to dip (short-term) or to dye, as in clothing (long-term). 

Within the context of the long-term process of making a disciple, it appears that the 'baptizing' we find in Matthew 28:19 should be interpreted on the longer-term end of the scale. 

An example of this can be found within Greek literature and has to do with pickling a vegetable. Pickling involves the immersion – baptism- into an agent that permanently changes the vegetable. What was once a cucumber is now a pickle. 

This is the essence of Baptizing when it comes to making a disciple. The agent of change is the 'reality of the Father, the Son, and the Holy Spirit.' 

When we immerse an individual in the long-term process of becoming a disciple, the result is a permanent change that cannot be undone. 
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Join us in this lesson as we explore the profound meaning of the word Baptizing in the context of making a disciple.

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​In the Great Commission, Jesus commands us to make disciples. But what exactly is a disciple? What was Jesus envisioning when He gave us this command? How did discipleship take shape within the unique context of the first-century world in which Jesus lived?

In this lesson, we will delve into the essence of discipleship and uncover what it meant to be a disciple within the framework of the first-century Rabbi-disciple model.  

The answer will likely surprise you. 

During the first century, individuals typically embarked on their journey as disciples around the age of fifteen. By the age of thirty, they often ascended to the esteemed position of a Rabbi and began making their own disciples. It's worth noting that according to Luke, Jesus commenced His ministry at thirty. 

Consequently, this would mean that the disciples who walked alongside Him were, in essence, teenagers! This fact may challenge some preconceived notions.

Two key factors contribute to the misconception surrounding the age of Jesus' disciples. Firstly, there's a gap in our understanding of the cultural context of the first-century Rabbi-disciple dynamic in Israel during Jesus's time. Secondly, historical art representations have often depicted Jesus and His disciples as aging, balding men in their sixties or seventies—a far cry from reality.

Join us on this journey as we explore the significance of making disciples of Jesus and why the first-century Rabbi-disciple model holds the power to profoundly impact God's kingdom and the world.

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Welcome to our series on the Great Commission – or should we say, "The Great Omission?" Join us as we explore a fresh perspective on Matthew 28:19-20, a passage that has shaped the mindset and mission of many Christians.
 
Is it possible that we've been misreading this important scripture? Could scholars like Dallas Willard be onto something when they suggest calling it "The Great Omission" instead? 

In Matthew 28:19-20, Jesus doesn't necessarily command us to go; He calls for making disciples. It's a subtle but significant difference, and it's where the challenge lies.

In many churches, mission work often centers on the idea of going to various places to spread the Gospel. While this is undoubtedly important, sometimes the emphasis on "go" overshadows the vital aspect of "making disciples." 

We're here to explore this unintended omission in our approach to the Great Commission. We'll challenge traditional interpretations, reexamine the text, and consider the positive impact a renewed understanding could have on Christianity and the world.

Join us as we uncover the heart of the Great Commission and discover how we can live it out in a way that aligns with both the spirit and the letter of Jesus' command.

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​Today's lesson delves into the relationship between Jesus, the cosmos, and the Myth of the Eternal Return. Ancient religions often perceived the cosmos as an endless cycle.

They believed that, periodically, everything must revert to its original chaotic state from the dawn of time, only to be reborn or regenerated. 

Regrettably, the ancient mind was ensnared by this ceaseless loop. 

Enter the Old Testament, and subsequently, Jesus and the New Testament. Through the Scriptures, God beckons humanity to break free from this vast cycle and advance towards a brighter future. 

Within Christianity, the idea of cosmic regeneration shifts focus to the spiritual rebirth of the individual. 

With this rebirth, an unprecedented freedom emerges.

This profound message stood in stark contrast to the dominion of the Caesars in the Roman Empire. Jesus represents the true judge and savior of the cosmos. The alleviation of historical guilt stands as a testament to God's restorative power.

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​Mark employs a sophisticated literary technique known as Inclusio to unveil the true nature of Jesus of Nazareth as the Messiah and the Son of God.

Inclusio functions as a literary framework, where the author strategically places a central concept at the beginning and end of their work, indicating that everything contained within serves to reinforce this central idea.

The Gospel of Mark is a piece of apocalyptic literature that illuminates the nature of God's cosmos and Jesus as the Messiah. Mark's inclusio vividly illustrates the revelatory essence of the work, as it tears open the "heavens" for us to glimpse beyond the confines of our earthly existence.

Join us on this journey as we delve into how Mark utilizes this unique literary device to demonstrate that Jesus is indeed the Son of God.

In this lesson, we delve into the profound essence of a Hebrew word often translated as “to bear” or “to bring Good News.” Hebrew, as the foundational language of the Bible and the Israelites, is both dynamic and richly mystical. Those acquainted with Western traditions might find themselves surprised by the depths the Hebrew letters and words can reach. 

The Rabbis believed that every aspect of the Hebrew Alphabet, along with the words that emerged from it, had a divine origin. Each subtlety in a word, whether in its phonetic similarity to another or its derivation from a root verb, carries profound significance. 

Such is the case with the Hebrew verb for “to bring the Good News” and the nouns associated with it. Given that all Hebrew nouns stem from a root verb, it's intriguing to see how at deeper, sometimes mysterious levels, the meanings of two English words, which may appear unrelated, are profoundly interconnected. 
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Exploring these intricate facets of the Hebrew language can steer us towards a deeper comprehension of the kingdom's mysteries.

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​In the first century, the Imperial Cult had extended its presence even into the land of Israel. 

King Herod, aiming to honor the Caesar who bestowed upon him his power, constructed three shrines or temples within his realm. 

In 1998, the exposure of ancient ruins due to a brushfire led to the discovery of the third among these temples in the vicinity of Caesarea Philippi.

In today's lesson, prompted by this newfound archaeological revelation, we delve into the historical occurrences when Jesus asks his disciples: "Who do you say that I am?" (Matt. 16:15).

Considering the existence of the temple dedicated to Caesar Augustus near Caesarea Philippi, it appears that Jesus intentionally guided his disciples on a journey spanning over 30 miles to impart a lesson about the challenges they would encounter while venturing into the Roman Empire to propagate the Good News of Jesus as the Messiah.

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In today's lesson, we will delve into the Roman Imperial Cult and the officially sanctioned worship of Caesar Augustus.

As the message of the Kingdom of God, centered around Jesus as Lord, spreads throughout the Roman Empire, it encounters a direct clash with the Roman establishment, where Caesar is regarded as the supreme authority.

Both Jesus and the writers of the New Testament possess a keen awareness of the imperial propaganda machinery. They skillfully employ the terminology associated with the imperial cult to directly challenge the assertions made by Caesar.

Come and join us on a journey to ancient Priene, where we will investigate an inscription dating back to 9 BC. This inscription portrays Augustus as a "savior" and "god," while also depicting his birth as the "good news for the world."

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Before anything was documented in writing, how did the disciples and the early church communicate the message of the "Good News"? In today's lesson, we will delve into the book of Acts and examine what biblical scholars consider to be the initial proclamation of the "Good News" concerning God's kingdom reign.

Luke, a Greek writer, employed a common literary technique of the first century by incorporating speeches to encapsulate the events and his message succinctly. Within the book of Acts, a total of eight speeches provide insights into the subtleties of the "Good News" message.

We will focus on dissecting the first speech by Peter to be delivered to a gentile audience in Acts 10:34-43. This analysis will aid us in comprehending the foundational proclamation that reverberated throughout the Greco-Roman world.

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Chiastic structures were utilized by Bible authors to effectively communicate their intended messages.

These underlying structures not only shape the scriptures but also aid the audience in visualizing important concepts.

A prime example of this can be found in the Gospel of Mark, where a chiastic structure introduces the Good News of God's impending reign and highlights Jesus as the anointed Messianic figure destined to become king.

​These opening verses not only serve as a powerful introduction but also set the tone for the events that unfold throughout the remainder of Mark's Gospel.

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​Welcome to today's lesson, where we delve into the origins of the Hebrew and Greek words associated with the term "Good News."

Regardless of whether you identify as a Jew, Roman, or Greek, the concept of the "Good News" holds great significance and bears religious implications. 

Additionally, we will investigate the meaning of a Targum and its role in shedding light on first-century Jewish perspectives regarding Isaiah 52:7 and the imminent kingdom of God.

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