News

Okay, let’s start. Let’s pray. God, we are the creator of the universe.

We invite you to be with us. We ask the New Kingdom come. You will hope you’ve done here in this room on Earth, the way you’re doing that.

When we take a deep dive into your world, a single minute, we ask two questions. Always give us life. And how can we be more like that? Thank you for loving us.

And I feel, last week, these are the three things we know, right? Busy week, what you see is what you get. We want to live lives so that when people look at us, what they see is what they get. We want to be able to wear Jesus so that when people see us, they can see Jesus in us.

We want to know that we are children of God. We know that Jesus is a disruptor. He turned things upside down.

We’re going to see another good example of that today. And so we want to show people Jesus of our lives. We want to think of God as our father that breaks down when we have a thousand fathers.

You guys have a big father? I mean, not everybody does. I have a really big father. And we dare to be different.

If we don’t want to be different, Jesus may not be the person we want to be like. Because Jesus is different. So, I promise you, I would suggest selling in Japanese, right? Remember that? I wrote about this.

This is not Japanese. It’s a Japanese word, but it’s written out in Roman characters. You know, Japanese has four different styles of writing.

They are kanji, you know, with the Chinese style. Then they are hiragana. It’s like a cursive.

I don’t know how to say it. But it still will happen. They have katakana, which is letters that they borrow, and words that they borrow from other languages.

Then they have robot. This robot means Roman. Like Roman characters.

G means character. So, this is how you would write that in Roman characters. So, look at it.

You know what I mean? I don’t know what I mean. I don’t know what I mean. So, there are five basic vowels in Japanese.

A, E, I, O, U, A. Things have been A, E, I, O, U. But they never say A. Or O, or O. The five men have been father. O, I know, how they say sounds. All Japanese vowels are Ah, the last, the two thousand love in Japanese is Ah.

So, we got Yoko, we, Ko, Ko, Ko, Ko, Ko, Ka, Da. Yoko, we means joy. Tuo, we, Ko, Ono is hard.

Ka, from the heart. My natha means you, O is a direction like that. They designate this object, you or an object.

ādāyānāsū, ādāyānūs to lift up or stand up or one another. ādāyāshū, kṛṣṇī, kṛṣṇī, kṛṣṇī, know is possessive, belongs to me, is mind, me, mind. ūrṣṇāt, kṛṣṇī, song, kṛṣṇī, It means voice in the voice that I sing with it, the song of my preposition, song by singing voice, with my singing voice, I’m not that same one, oh, it’s object, God is subject.

One makes it an object, God makes it the subject, I’m not that God, so that this is, I direct my, that I direct my energy toward you, this is you to do something your local booth is a noun form of joy, your local booth is to be joyful, to be joyful, to rejoice.

You can see this, this much is the local, the local booth is noun, ooh, it’s verb, yo, means in such a way that not you, this is yo, ooh, yo, yo, you could be joyful, the song goes like this, I love it, my voice, the word should be a sweet, sweet, sound, in your dear, pre-solve it. A prequel to my Japanese students in Japan, I wouldn’t even understand this course with teaching this.

So they took that and translated that, nah, here’s my time, you guys have three best Korean people, right? Can you make me a Korean version of this? They have to do instantly, that that is, right, make me a Korean version of this, not up-to-date, right?

I love you, you can see it’s not exact translation, but I love you more than this version, I lift my voice, my voice is not going, I thought I must use to lift up, to worship this, to lift up and worship, my soul rejoices, you cannot find this over here, like, hey, join my king, my king, I’m not a you, or my king, be rejoiced in the sound, so it’s a very loose translation, you can get all the words in it, so, if you can’t, that’d be really cool, take me a Korean version of this, they’re all the time good, like it, I love you more, I have my voice, to make me a sweet, sweet, awesome person, right, except for an old man singing, all right, then if you get used to look up, I love you more on YouTube, you know, I’ll show all those people singing, I love kissing and all that, so, all right, Mark, Mark after two, again, another look at Jesus and being super counter cultural, there isn’t a question here, does, does a good thing, does it appeal to you, or whatever, what do you think about Jesus being counter cultural, there has been a way since they’ve been done for 4,000 years, ever since God was just went up on the mountain, came down with the 10th commander, the 10th commander, he comes down, and he doesn’t think so much for 4,000 years, they build the temples, they have to move this way, and Jesus comes over and says, he doesn’t say, you guys are wrong, what’s up with that, he says, he just comes and does his own thing, it is, it is, you know, I like being different, now not everyone likes to be different, so when Jesus says, ah, that appeals to me, I don’t know how that, you know, this is always the way things were, Jesus is, you got to be messed up, he just comes, I’m going to start doing this, and he gets spoken, but that appeals to you, when Jesus is the right person to you, if it doesn’t, then nobody’s going to want to do it like that, and that’s not the challenge, I want to be different, I want to learn that, so if you’re a vendor, you know.

Jesus is not your hero, if you say, wow, then he can be your hero, then he can be your hero, I don’t know how to get a first one, look at what Jesus is doing there, he’s out beside the lake, this is the Sea of Galilee, I’ve been to the Sea of Galilee, it looks kind of like, have you ever been to San Francisco Bay, he just passed down on the coast, and ah, it’s a little bit watery, it looks like that, except there’s no cities around, it’s just a big old lake, it’s probably, it’s not that far, I don’t come to swim across it by trying to run, you guys can swim across, you can swim across it, it’s not that wide, it’s probably ten miles, maybe, he’s going ten miles, he ain’t making right, he’s just so happy, went through it, I can swim ten miles, it’s just taking a long time, so it’s not that big, it’s probably twenty miles long, that’s what the bar goes for, and so, but what we see here, once again, again, that’s a very important word, I guess, Jesus is down there, but he can’t, so the implication is, he goes to Boston, and here that is another time, it’s another time, another time when he’s down, and so little towns, you see a guy says, I do little towns burning in their gear, and I have a little sesame in their gear, they’re little towns that spot it all around the lake, there’s a bunch of nothing in between, and so he downed by the lake, a bunch of people show up, and they come to him, and me, well, well, I’ve never started teaching him, that’s what he might do, and while he was walking along one of the towns, he comes along with this guy, and he says,

 

Here’s Levi’s name, Matthew, Levi says, it’s Jewish name, Matthew is his Hebrew, this Greek name, so Matthew and Levi are the same person, and there’s something about Matthew that we know, maybe we don’t know that we know, Matthew wrote the number one book, more people have read the book of Matthew than India, because the Bible, of course, is the number one book in the world, the New Testament is read by more people than any other part of the Bible, because you go into a hotel, there’s a Indian Bible, there’s more New Testament translations now to the world than there are any other book, all of their books combined, and I compare it with multiple New Testament, and the first book in the New Testament is Matthew, written by this fellow, this fellow wrote that first book in the New Testament, that is read by everyone in the house, anywhere else, the son of Alfie is not born, sitting at the text collector.

Matthew or Levi was a text collector, not only if you’ve written the number one most read book in the world, he’s also the most hated person, he’s the most hated person in the Jewish culture, and you got all sorts of bad people, right, I like this politician, I like this, whatever, when you write, who gets hated the most in the Jewish culture is the text collector, and the reason they get hated so much is because he’s Jewish, but he works for the Romans, so the Romans hate the Jewish people, all they want from them is to give me some money, they collect their taxes, and then Matthew went to work for people who hate him, the Romans hate him, all his Jewish family hate him, because he doesn’t even, he works for them, he works for the bad guys, so he works for the bad guys, the bad guys who hate him, and so he’s hated from both sides, and not only do the Romans hate him, but do his family hate him, he’s also a cheat, because when he collects taxes from people, nobody knows how taxes to be, if you’ve ever seen the tax manuals, they’re so stupid and complicated that normal people can’t figure it out, so they have to depend on a specialized tax budget, well, if you don’t know, they were cheated, they were cheated, they were hired, they were hated by his family, they were hated by him, everybody hate him, and Jesus chose this person, he chose this person to come and follow him, it was a graph how stunningly profound this is, what?

I mean, he could have walked into a red light, you know, a red light was cuteness, it was like a prostitute, etc, so when I was in the need, we were going to towns and then there was always places where the sales would run around, but inside the town, we always ran around, it was always in district, where you knew what was a different type of red light on, and that’s where the sales would drift, because that’s where all that kind of stuff, the drugs and the girls and all that, and the gay, all that stuff would happen in there, and so, it is worse for them to go to a tough level, then to go into a red light between them, and there’s where Jesus goes, as I’m going to tell you all about God, God’s and we can hang out with God, and he gets to do that in the, how is the text like?

He’s not, they’re looking at Jesus like he has lost his marbles, are you kidding me? You are that person, nobody, nobody likes them, no, they don’t dislike it, they hate it, they despise him, but all, they were going to have that right, and we know how we call it, so they were interested in that, then they were going to the textbook, and yet Jesus walks up to the textbook, and we do, they don’t think you’re following me, there’s no way this guy could be the Messiah, because the Messiah would not ask, so Jesus said it was just, you know, I’m going to go over here and just follow along, okay, this is a much stronger word, following me, I want you to come in, the people, the Pharisees, the religious leaders, the priests, all these parts, but if you hang out with the pastor, you’re going to turn out to be the chief, if you hang out with bad people, you’re going to be bad.

Jesus turns out to be the chief, if you hang out with bad people, hang out with me, they’re going to turn out, because he was a pastor, and he could cheat this in luck, he gave that all up instantly, and went after Jesus, he was more and more and more, and that, why would he do that? We don’t know the answers, why he did, all we know is he made it.

Matthew, Levi, who writes Jesus to his house, that this would be like the homeless, and go setting up a homeless camp, and you’ve got people who are just filthy, scunding, dirtying, and diseased, infested, and sore, and you’ve got men and women from all sorts of, you know, what they’ve done today, you know, where they’ve been, you know, just how filthy they are, and they put up a can with the fire that rose the green, and they’re all sitting around there, and that’s what you’re having dinner tonight, and Jesus joins them, once it’s cold, you’ve got to have a dinner out here, and you’re most winged in them, dying of kingdom, and all of that, and he goes and does that, so I’ll hang out with you guys, and that, and then in this idea of having to be super with, right, they’re just having dinner, and you’ve seen pictures of this where they lay down together, they lay down together and have dinner, you know, Jesus goes and lays down, and they lean on each other, and they bum around, and they’re just having a good time, and this hated person’s up, they’re not going to do that.

More people than they do. The only thing worse than it’s one task, are many task makers. You guys don’t want people to get a whole pile of people in all the sinners.

Sinners, you know, of course, you’re doing what I’m doing, sitting out, that’s what I think. But these are the people, so there are people who are cleaning, like, we’re cold, and you’re not cold. You know, we were not cold, or whatever, you were dirty.

These are the people who are anybody who is not like them. They were the marginal ones. They were the ones who were left outside of everything that went on.

You know, we kind of imagine, sadly, somebody’s showing up here, driving in, pulling up car, hair, and fuzz, and everything else going on, you know, so lonely with souls all the way. But I had one sitting outside of my house yesterday morning, Jesus sitting there rooting for her bag like this, and I’m thinking, why should I hear her from the house? Well, we couldn’t do that. That’s what I came to a reason why I was a dinner, a picture of them back in the mirror, which we have that mindset at least, I will give them money and maybe I will send them to her.

I will take something to them, but don’t come to mind. Jesus, for me, to those people, that no one does want to handle this, and they need money to hear it. And they hate to do that.

Indeed, the type of disciples, Peter, Jane, and John, he’s out of it and be, oh, good. I’ll be good. What about people who are going to think? And that’s who Jesus is going to live.

So these are the Pharisees, these are the chief priests and lawyers who fight for them, the Bible, all that kind of stuff. These are all the, the healthy actually, the cool. We know what God wants us.

We’ve been telling you how to live for them. They ask Jesus the disciples, what’s he doing? He’s handing out the stick of a finger. What’s he doing? Jesus hears that.

He doesn’t ask that question. Any response? He’s not bringing it about. I can remember getting this completely wrong while I was into that.

This was why he made a very good Christian. This person is a teacher. And people were respected.

They made a good Christian. That’s so kind of completely wrong. That’s completely wrong.

Those are, it’s not the good people that need fix it. It’s the bad people. It’s not the solid people who need fix it.

It’s the broken people that need fix it. This is what I’m not. I shouldn’t, I had this and this is over again.

I don’t know if it’s appropriate. I don’t know if it’s appropriate. So I had a story on this.

I’m not sure I’m going to do this whole thing. It’s a whole variety of things to do. There’s a completely missing doctor.

I can’t wait to go. It’s easy. It’s a sentimental Christian issue.

It’s the only thing about that. And I’m asking from a. I’m really good at this. He started his mission in India at the same time because he did things right.

This is a story. This is a real person, I think. If I were to die, I would have had to fight Trump, and he’ll stay.

And my house will follow, kills his mother’s death. He’ll tell us who to do it, if I were to give him, I trust him. I know these people, of course, they’re just absolutely incredible people.

I believe you can say Jesus loves you. I believe Jesus loves you. I just believe Jesus loves you.

And it’s different. You know, with the same words, same tone, but with Jesus, I have people. It’s like, it’s weird.

It’s not almost, it’s not miraculous. We just have, there’s a power that comes with, and it says, it’s incredible how it works. I believe, it’s like, right after the World War of One, but it’s kind of a long story.

But after the World War of One, the wars over the English people have taken over India. And there’s an old lady in the Midwest, an old white lady in her mid-60s. She decides, nobody even knows her name, but she decides.

She wants to be a missionary. A 65 years old culture of grandparents, like 60, 70 years old, right? She’s like a grandmother. A body wife, I think, grandpa’s dead, and my kid is ready.

I’m going to go to India. But if I should kill me, the boy is off. She goes.

He’s on a boat. Go, go, go, go, go. It’s all the way to India.

Set up shine. Has no clue what she’s doing there. She just shows us.

She goes. So she’s sitting in her lower house. I’m going to go.

Well, while she’s sitting in her house, down on the street, there’s a school where other missionaries set up shop. They’re trying to teach Bible to little children. And they hire a teacher, a young woman, who’s a Muslim.

Not a Christian. They hire a Muslim to come down to the school. But this woman is a young mother who’s teaching at the school.

Besides, she wants to become a Christian. That’s what he does. She goes home to tell her parents that she had become a Christian.

But her parents find out what she did there. And they take the baby and throw the baby out to find out. They take the woman’s clothes and throw them outside the car.

And they refuse to learn it. This woman and her little baby, they toss out. Well, the woman doesn’t know what it looks like.

So she takes up her little baby. She walks five, six, eight miles to the house with this old lady. The one woman just shows up and says, put the baby on the woman’s horse there, walks away.

And even the baby with this old woman walks away and dies. She gets tetanus, she gets infected, and death. So now this old lady has this little baby.

What she faces on the baby up. Baby gets older, older woman dies. The baby just lives up in the ground.

And that’s it for the woman. Well, this man, this boy that she raises, gets married, has a kid. And that kid, this boy says something.

Three generations. You’ve got baby or two generations. Baby, son, grandson.

Five days, grandpa, the baby who was abandoned got this old woman’s horse there. The woman never saw what happened. Her grandson never saw what happened.

But her grandson launches a continuation. Now, I’m going to pick a few of these over here. I take one brand.

This is a two weeks ago, three weeks ago. This is not the only thing you need. You need to have a thousand tons of tons of things that they do.

They started a hidden church online. He preached it on Sundays online in Facebook. 1.3 million people showed up.

1.2 million, 1.5 million, 1.3 million people showed up from here in Facebook. As a result of this old woman just showing up, taking the baby, raising the baby, so the baby became married, so the baby could have a baby. Now, the story is better than that.

The question is, how did our baby and his mission get to this 1.3 million people on a weekly basis? Our story, how through this approach, I don’t know if I know this. The way they grew their mission, they would grow up into the village of England. Children.

Who can solve this?

To delve deeper into Mark 1:9-13, several key themes and theological insights emerge when analyzed through both biblical and secular lenses. The themes of divine commissioning, testing, and messianic mission are central to this section, with layers of symbolism and meaning that extend beyond a surface reading.

Let’s explore each of these layers in more detail:

1. The Theophany at Jesus’ Baptism (Mark 1:9-11)

Divine Revelation and New Creation Imagery: The tearing of the heavens (σχίζω) signifies a cosmic event, marking the beginning of a new creation. Several commentators suggest that this action mirrors the “tearing of the temple veil” later in Mark (Mark 15:38), signifying both access to God’s presence and the inauguration of a new covenant through Christ​.

The divine voice (“You are my Son, whom I love; with you I am well pleased”) echoes Psalm 2:7 and Isaiah 42:1, texts that refer to the Davidic king and the Suffering Servant, respectively. This highlights the dual nature of Jesus’ messianic role: as the anointed king and as the one who will suffer for humanity’s sake​.

Center for Excellence in Preaching.

The Spirit’s Descent: The Spirit descending “like a dove” has rich symbolism. While the image of the dove recalls the Spirit hovering over the waters in Genesis 1:2, indicating new creation, it also symbolizes peace and purity. Commentators note that Mark’s reference to the Spirit descending upon Jesus is not just symbolic but indicates Jesus being filled and empowered for His mission. This moment signifies Jesus’ unique relationship with God and His role as the bringer of spiritual renewal​

2. Jesus’ Wilderness Experience (Mark 1:12-13)

The Wilderness as a Place of Testing and Transformation: The wilderness has profound theological significance. In Scripture, it represents both a place of danger and trial (e.g., Israel’s 40 years of wandering) and a place of divine encounter (e.g., Moses on Mount Sinai). The 40 days Jesus spends in the wilderness mirrors Israel’s journey in the desert and Elijah’s prophetic journey (1 Kings 19:8), signifying preparation and testing before fulfilling God’s mission​

The Spirit’s Role in Leading Jesus into Temptation: Mark’s use of “ἐκβάλλω” (to drive out) is crucial. The Spirit does not gently lead Jesus but forcefully compels Him into the wilderness. This suggests that the testing was necessary—Jesus had to face and defeat Satan as a precursor to His public ministry. In contrast to Adam, who fell in the face of temptation, Jesus emerges victorious, establishing Him as the new Adam, whose obedience will bring redemption to humanity​.

Center for Excellence in Preaching

Satan and the Temptation: Mark’s Gospel is sparse in detail regarding the specifics of the temptations, in contrast to Matthew and Luke. The focus here is more on the cosmic confrontation between Jesus and Satan. Some commentators see this as symbolic of a broader struggle between good and evil, where Jesus begins His triumph over Satan’s power, a theme that will culminate in the cross. Jesus’ encounter with wild animals also carries Edenic imagery—where humanity and creation were once in harmony, Jesus’ presence in the wilderness hints at a restoration of this original order​

3. Christ as the Suffering Servant and King

Messianic Fulfillment: The references to both Psalm 2 and Isaiah 42 suggest that Jesus’ role as the Son of God incorporates both the identity of the suffering servant and the kingly messiah. This dual role is critical to understanding Mark’s presentation of Jesus. Unlike the expectations of a military Messiah, Jesus is shown as one who will suffer and be tested, thereby identifying with the human condition. His wilderness temptation foreshadows the suffering He will endure on the cross, and yet it is through this path of suffering that He fulfills His role as the divine king​.

Jesus as the New Adam: A common theological interpretation sees Jesus’ time in the wilderness as a reversal of Adam’s fall. Where Adam succumbed to Satan’s temptation in the garden, Jesus resists Satan’s trials in the wilderness. This positions Jesus as the new representative of humanity, whose obedience to God will restore what was lost in the fall. As one commentary notes, “Christ’s experience in the wilderness demonstrates that victory over sin and Satan is possible only through absolute dependence on God”​

4. Symbolism of Angels and Wild Beasts

Angels Ministering to Jesus: The angels attending to Jesus reflect divine provision and protection. This is an essential part of Mark’s narrative, underscoring the idea that despite the trials Jesus faced, He remained under God’s care. The angels’ role here may also point toward Jesus’ future role as the one who will command the angels, as seen in His authority over demonic powers throughout Mark’s Gospel​

Center for Excellence in Preaching

Wild Beasts as Symbolic of Creation: The reference to wild beasts in Mark is unique compared to the other synoptic accounts. Some scholars suggest that this could reflect Jesus’ dominion over creation, a foreshadowing of the peaceable kingdom prophesied in Isaiah 11:6-9, where wild animals live in harmony with humanity. It may also represent the hostility of the world that Jesus faces, indicating His eventual triumph over both physical and spiritual adversaries​

Teaching Application: Key Points

When teaching this passage, the following key points offer deep theological and spiritual insights:

Jesus as the Fulfillment of Prophecy: Jesus’ baptism and wilderness temptation are the inauguration of His messianic mission, as foretold in the Psalms and Isaiah. Emphasizing this fulfillment can help students understand the continuity of God’s plan from the Old Testament to the New.

Divine Commissioning and Empowerment: Jesus is anointed by the Spirit and immediately led into testing, showing that spiritual empowerment often precedes spiritual challenges. This reinforces the message that trials are part of the journey toward fulfilling God’s purpose.

Jesus’ Role as the New Adam: Jesus’ victory in the wilderness presents Him as the new Adam, whose obedience contrasts with the failure of humanity in Eden. This victory has universal implications, showing that Jesus has authority over Satan and is the restorer of creation.

Testing as Preparation for Ministry: Just as Jesus’ testing prepared Him for His public ministry, Christians are often tested before being launched into significant areas of service. This can be an encouragement to see temptation and trials as part of spiritual growth.

By connecting these points to broader biblical themes, the richness of Mark 1:9-13 can be clearly communicated.

In a world where societal norms and prejudices often dictate behavior, Jesus’ actions stand out as profoundly revolutionary. He chose to associate with those who were despised and marginalized, such as tax collectors and sinners, challenging the established religious and social order.

By inviting a hated tax collector to follow him, Jesus demonstrated a radical inclusivity and compassion that defied expectations. His willingness to dine with outcasts and embrace the unloved highlighted his mission to transform lives through love and acceptance, turning societal judgments upside down. This narrative underscores the transformative power of compassion and the importance of seeing beyond societal labels to the inherent worth of every individual.

---

All his Jewish family hate him, because he doesn’t even, he works for them. He works for the bad guys. So he works for the bad guys, the bad guys who hate him.

And so he’s hated from both sides. And not only do the Romans hate him and do his family hate him, he’s also a cheat. Because when he collects taxes from people, nobody knows how to tax it to pay.

But we’ve never seen that tax manuals were so stupid and complicated that normal people can’t figure it out. So they have to depend on specialized tax money. Well, you don’t know what to do.

They were cheated. They were cheated, they were hired, they were hated by his family, they were hated by him. Everybody hated him.

And Jesus chose this person. He chose this person to compound. It was the grasp how stunningly profound this is.

What? I mean, he kind of walked into a red light, you know, a red light as cute as, as like a prostitute, et cetera. So when I was in the knee, we were going to towns and then there was always places where the cells would run around. But inside the town, we always ran around.

It was always in the district. Well, you knew where it was, but they would have red lights on and that’s where the cells would drift. Because that’s where all that kind of stuff, the drugs and the girls and all that.

And the gay and all that stuff would happen in there. And so it is worse for them to go to a tough level. They need to go into a red light.

And there’s where Jesus goes. That’s what I’m going to tell you all about God. God’s going to cry.

And he gets to do that in the, how was the text like with him? That’s, they’re looking at Jesus like he has lost his marvelous. Are you kidding me? You are that person? No matter. No matter.

My son. No. They don’t dislike it.

They hate it. They despise him. Of all, they were going to hell with it.

That way. And we know how it calls them. They know it’s in that.

Then they will go to the textbook. And yet Jesus walks up to the textbook. And then we do.

They don’t think you’ll spoil the moon. There’s no way this guy could be the Messiah. Because the Messiah would not ask papers or something like that.

So Jesus said when they just, you know, I’m going to go over here and just follow along. This is a much stronger word. Follow me.

I want you to come and be the people. The Pharisees, the religious leaders, the priests, all these guys. If you hang out with the text of the room, you’re going to turn out to be the chief.

If you hang out with bad people, you’re going to be bad. Jesus, turn that upside down. Jesus, if you hang out with the bad people, hang out with me.

They’re going to turn out with me. He hang out with me, and they’re going to turn out with me. The Jesus had come after me and be like me.

He did it. He did it. Of all the Jewish people, it was the most much.

Because he was a pastor. He could cheat his good luck. He gave that all up instantly.

And when after Jesus knew more about the bad people, what? Now he was bad. Matthew, he was like, oh, why is Jesus to his house? That this would be like the homeless, you know, setting up a homeless camp. And you’ve got people who are just filthy, scundling, dirtying, and diseased, infested, and sore.

And you’ve got men and women and all sorts of, you know, what they’ve done today, you know, where they’ve been, you know, just how filthy they are. And they put up a can with a fire that rose the wind. And they’re all sitting around there.

And that’s what they were having dinner tonight. And Jesus joins them. What’s this called? You’ve got to have a dinner out here in the middle of the day.

You’re rose the wind in them, dying of the kingdom. All of that. And he goes and does that.

And so I’ll hang out with you about that. And then in this idea of having dinner, there’s having dinner. And then you’ve just seen pictures of this, where they lay down together, and they live down together.

And they’re like, Jesus Christ, I’m like, these people. You didn’t even sit over here, or what, you know, he lays down. And they lean on each other.

And they, and they bomb around, and they’re just having a good time. And this hated person, they’re not going to do that. Do you know why I like more people in the lake? The only thing worse than just one task of earth are many times like earth.

You don’t want people to get a whole pile of people. And all the Jesus of course, you’re doing what I’m doing, sitting out, that’s what I think. But these are the people.

So there are people who are cleaning, like, we’re cool, and you’re not cool. We were like clothes, or whatever, you were circles. These are the people who were, anybody who was not like them.

They were the marginal ones. They were the ones who were left outside, and everything that went on. You know, we could, we had a man, sadly, somebody showing up here, dragging in, pulling up cart, pear, and fuzz, and everything else going on.

You know, so many with souls all the way. But I had one sitting outside of my house yesterday morning. She was sitting there rooting for her bag like this, and I’m thinking, I should buy her into the house.

What a picture you did after that. That somebody came to me right out of the dinner, a picture in the back of the new mirror, which when we have that mindset, I will give them money, and maybe I will send them through. I will take something to them, but don’t come into my space.

Because it’s in my space. Jesus, what do you do that? And those people, the new ones are from the hand of the wall. He hung up.

And they knew about each other. And they ate the two together. And these were the disciples of Peter, dying the time.

He’s better than the god. Good. But are we good? What about the people who are going to, and that’s what Jesus is going to live? So these are the Pharisees.

These are the chief priests and lawyers who fight for them, the Bible, all along like that. These are all the, the healthy actually, the cool music. We are really, really know what God wants.

They ask Jesus the disciples what he’s doing, hanging out with these despicable people. What’s he doing? And Jesus hears that. He doesn’t ask them that question.

Any response? It’s not the healthy people who need a doctor. That’s the same. I can remember reading this completely wall when I was into that.

This was why he made a way of Christian. This was what we expected. They made a good Christian.

I thought that’s so kind of completely wrong. Kind of completely wrong. Those are, it’s not the good people that need to fix it, it’s the bad people.

There’s not the solid people who need to fix it, it’s the broken people that need to fix it. This is what I’m not, I shouldn’t, I had this, this is over again. I’d be looking for broken people.

I’d be looking for broken people. So I had a story on this thing, and I’m not sure I’m going to do this whole thing. Because I have to start to be able to finish it to the next week or something.

There’s a, I didn’t even finish that, I didn’t, I didn’t make it. It’s easy. It’s a sentiment-y-up Christian mission.

It’s gassing and blah, blah, blah. It’s, it’s, you can look at our Indian missions that work. So real good, real people.

And I noticed this, this guy in the middle of the world, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a AI. I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, and I did. This story is a real person I think.

If I were to die, I wouldn’t even have to fight Trump, bitch, I’ll heal his death. And my house come and fight, I’ll heal his, his mother’s death. He’ll just, I’m gonna do it right now.

I’m gonna give it, I do it right now, because I trust him. I knew these people. First, we do it, we’re just absolutely incredible people.

I do it. You can say, Jesus loves it. And it’s different, you know, with the same words, same tone, but with Jesus, people, it’s like, it’s weird, it’s not almost, it’s not miraculous, it’s important in that, it’s just that there’s a power that comes within the mind.

And it says it’s incredible how it works. But I think, because my post, it’s like, right after this war, it gets kind of a long story. Why after World War I? The war is over, the English people have taken over India.

There’s an old lady in the Midwest, an old white lady in her mid-60s. She decides, nobody even knows her name, but she decides, she wants to be a missionary. Like, 65 years old, told your grandparents, like, 60, 70 years old, right? She’s like a grandmother.

But I watch the grandpa’s dead, and my kid is ready. I’m going to go to India. Well, if I should kill me, the war is over.

She goes. It’s on a boat. It goes all the way to India.

Set up shine. Has no clue what she’s doing there. She just shows us that I’m going to go to India.

She goes. So she’s sitting in her little house. I’m going to go to India.

Well, while she’s sitting in her house, down on the street, there’s a school where other missionaries set up shop. They’re trying to teach Bible to little children. And they hire a teacher, a young woman, who’s a Muslim.

Not a Christian. They hire a Muslim to come down to the school. But this woman is a young mother who wants to be teaching at the school.

Besides, she wants to become a Christian, too. That’s what he does. She goes home to tell her parents that she had become a Christian, but her parents find out before she gets there.

And they take the baby and throw the baby out to find the house. They take the woman’s clothes and throw them outside the house, and they infuse the woman. This woman and her little baby, they toss out.

Well, the woman doesn’t know what it looks like. So she takes up her little baby. She walks five, six, eight miles to the house with this old lady.

The one woman just shows up and says, put the baby on the woman’s horse there, walks away, leaving the baby with this old woman, walks away, and dies. She gets tetanus, she gets infected, and death. So now this old lady has this little baby.

What she faces on the baby up? Baby gets older, old woman dies. The baby just lives out in the grass. And that’s it for the woman.

Well, this man, this boy that she raises, gets married, has a kid. And that kid is outside the spot. Three generations.

You’ve got baby, or two generations of baby, son, grandson. Five days, grandpa, is the baby who was abandoned. That’s this old woman’s horse there.

The woman never saw what happened. Her son never saw what happened. Now, I’m going to take a seat of this over here.

I take one random. This is a two weeks ago. Two weeks ago.

All right? They do this. This is not the only thing they’re doing. I’ve told them a ton of tons of tons of things that they do.

They started hitting for a long time. He preaches on Sundays online and Facebook. 1.3 million people show up.

1.2 million, 1.5 million, 1.3 million people show up. I’m hearing three Japanese songs. As a result of this old woman just showing up, taking the baby, raising the baby, so the baby can raise it.

The baby can have a baby. Interesting. Interesting.

Now, the story is better than that. The story is better than that. The question is, how did our gender view and his mission get to this 1.3 million people on a weekly basis? Yeah, I’ll start out through this approach, I don’t know if I’m going to find this.

The way they grew their mission, they would grow up into the villages of England. In the box, children would have been sold in this area.

Fish as a Luxury Good 

Certain fish from Galilee, particularly salted varieties from towns like Magdala, were delicacies among Roman elites. These exports reached Rome’s upper classes, placing Galilean fishermen at the intersection of local needs and luxury consumption. 

Economic and Social Structures 

Fishing Guilds and Cooperative Ventures 

Fishermen formed cooperatives, sharing boats, nets, and labor, which helped them manage seasonal changes and challenges. Fishing guilds likely regulated fishing zones, seasons, and internal disputes, fostering stability within the fishing community. 

Debt and Patronage 

Many fishermen relied on wealthy patrons who funded their equipment, but this required them to sell part of their catch below market value, creating an ongoing financial burden despite initial support. 

Economic Practices Beyond Fishing 

Fish Processing and Salt Production 

Fishermen contributed to fish processing, especially during slow seasons, with towns like Magdala housing large facilities for preserving fish for export. This secondary industry provided additional income and work. 

Agricultural Integration 

Many fishermen also had small farms, producing olives, figs, grapes, and wheat. This agricultural activity supplemented income, especially when fishing was poor, contributing to food security. 

Economic Subversion and Social Resistance 

Smuggling and Bartering with Tax Collectors 

In addition to fish smuggling, fishermen bartered with tax collectors, often exchanging fish for reduced tax rates, which helped mitigate the Roman tax burden and maintain economic stability. 

Supporting Jewish Revolutionary Movements 

Some fishermen supported Jewish revolutionary groups like the Zealots, smuggling weapons and messages across the Sea of Galilee, positioning themselves within broader resistance efforts against Roman rule. 

Contributions to the Jewish Religious Economy 

Funding Herodian Temple Renovations 

Taxes from Galilean fishermen contributed to the renovation of the Second Temple in Jerusalem under Herod the Great, linking their industry to significant religious projects. 

Fish as Temple Offerings 

During times of famine or scarcity, fish were sometimes used as offerings at the Temple, adding a religious dimension to the fishermen’s work and connecting their labor to Jewish worship practices. 

Adaptation to Fish Migration and Seasonal Changes 

Fishermen on the Sea of Galilee had to adapt to seasonal fish migration patterns, which varied with water temperature and weather. During the hot months, fish moved to deeper waters, making them harder to catch, while in spring, they gathered in shallow areas, providing more abundant catches. Fishermen adjusted their techniques and fishing zones based on these cycles to maximize their yields. 

Seasonal Fishing and Sustainable Practices 

Practical sustainability guided the fishermen’s approach, as they understood the need to avoid overfishing, especially during breeding seasons. This approach, while not environmental in the modern sense, was essential for maintaining fish populations and ensuring resources for future generations. 

Territorial Management and Resource Sharing 

Fishing Territories and Community Agreements 

Fishermen observed informal fishing territories to prevent conflicts, with community agreements enforced by social pressure. These territorial practices fostered cooperation, helped regulate fish stocks, and maintained peaceful relations between different towns along the lake. 

Environmental Knowledge and Adaptations 

Understanding Seasonal Patterns 

Fishermen possessed detailed ecological knowledge, planning their activities according to seasonal and weather changes to yield the best catches while avoiding periods of low fish availability. 

Water Management and Infrastructure 

Some fishermen managed water flow by constructing small dams or channels to improve fishing conditions. These water management practices reflected their ecological understanding and helped sustain fish populations. 

Primitive Aquaculture and Early Fish Farming 

Artificial Fish Habitats 

A few fishing families created small enclosures or ponds to raise fish, an early form of aquaculture that provided a reliable supply when lake fishing was less successful. This method also offered backup food and income. 

Innovative Food Sources: Floating Gardens 

In addition to fishing, some fishermen used floating gardens—rafts covered with soil to grow vegetables and herbs on the lake. These gardens provided supplemental food and demonstrated their adaptability. 

Environmental Adaptations: Seasonal Migration 

To cope with fluctuating fish availability, some fishermen practiced seasonal migration, moving to various parts of the lake or nearby waters. This approach required extensive regional knowledge and flexibility, underscoring their survival skills and adaptability to changing ecological conditions. 

Sophisticated Boating Technology 

Multi-Purpose Fishing Boats 

The Galilee Boat, discovered in 1986, shows that fishing boats served dual purposes, not only for fishing but also for transporting goods, pottery, and passengers across the lake. This versatility allowed fishermen to participate in trade, especially during periods of fish scarcity. 

Sail Technology 

Most first-century fishing boats were equipped with sails, enhancing their mobility across the lake. Larger vessels used both sails and oars, allowing fishermen to chase migratory fish and transport goods between villages efficiently. 

Innovative Fishing Methods and Tools 

Fish Weirs 

Fishermen set up stationary traps called weirs in shallow waters, which funneled fish into confined areas, especially during spawning seasons, making them easier to catch. 

Advanced Net Designs 

Fishermen continuously refined their nets with improved materials and weaving techniques, creating stronger, more effective nets that increased catch efficiency with less physical strain. 

Use of Sound to Attract Fish 

Some fishermen tapped on their boats or used tools to create vibrations in the water, drawing fish closer and making them easier to catch with nets. 

Fish Hooks 

Hooks, often made of bone, bronze, or iron, were barbed and tailored to target specific fish species, showcasing craftsmanship and versatility beyond just net fishing. 

Preservation Techniques 

Smoking and Drying 

Shoreline smokehouses preserved fish by smoking them over slow fires, enhancing flavor and value for trade. 

Fermentation 

Fishermen also used fermentation to preserve fish, producing a high-nutrient product that was widely traded. 

Innovative Fishing Techniques 

Fish Aggregating Devices (FADs) 

Branches and leaves were used to create floating structures that attracted fish, providing shelter and simplifying the catch process. 

Fire Fishing at Night 

At night, fishermen used torches to lure fish to the surface. Known as “fire fishing,” this technique was especially effective for small species like sardines, making night fishing productive when daytime yields were low. 

Specialized Fishing Techniques 

Coracle Boats 

Small, round coracle boats made of woven reeds and pitch were ideal for navigating shallow waters and narrow inlets, giving access to prime fishing areas. 

Seine Fishing 

Using large seine nets, fishermen encircled schools of fish, drawing the nets in to trap the fish, a method that required strategic placement and teamwork. 

Navigational Skills and Weather Prediction 

Astronomical Navigation 

Fishermen used stars and planetary movements to navigate, especially during night fishing or when visibility was poor. This skill enabled them to reach deeper waters and safely return home. 

“Barometric” Weather Prediction 

Fishermen developed an intuitive sense of weather, reading atmospheric cues like bird behavior and sky color shifts to predict storms on the often-volatile Sea of Galilee, essential for their safety. 

Symbolism and Religious Significance 

Spiritual Significance of Night Fishing 

Night fishing carried spiritual meaning, as nighttime was associated with peril. This practice symbolized bravery and faith, resonating with Gospel stories, such as Jesus calming storms or walking on water in the dark. 

Religious Connotations of Fishing Practices 

Techniques like fire fishing and star navigation held deeper spiritual meanings, intertwining practical skills with religious life, bridging the daily and the divine. 

Women’s Involvement in Fishing Families 

Post-Fishing Tasks 

Women played a critical role in processing fish, handling tasks like gutting, salting, drying, and preparing the catch for preservation and trade. Salting, an essential step for fish preservation, was labor-intensive, and some women managed small processing facilities or worked from home. 

Economic Contributions 

Women were also responsible for managing family finances and overseeing fish sales at local markets. They negotiated prices, built trade relationships, and ensured income flow, especially when men were away. Widows of fishermen often took over the family business, showcasing women’s deep knowledge and capability in the trade. 

Women as Economic Powerhouses 

While men focused on fishing, women ensured the family’s economic stability by managing trade and household income. Some women even expanded the business after their husbands’ deaths, highlighting their essential role not only in supportive tasks but also as leaders in the fishing economy. 

Territorial Norms and Fishing Partnerships 

Collaboration and Kinship in Fishing Ventures 

Fishing was typically a collaborative effort among family members. Kinship ties were crucial, allowing family members to share resources, like boats and nets. This partnership approach, as seen with brothers Peter and Andrew and James and John, provided a safety net for handling risks like storms, repairs, and varying catch levels. 

Unwritten Territorial Rules 

Fishing territories operated under informal, guild-like structures with unwritten rules about catch limits and fishing zones. These territorial norms helped prevent conflicts, ensuring that different towns and fishing groups respected each other’s areas. Violating these norms could lead to disputes, making cooperation vital for peace among fishing communities. 

Taxation and Economic Strain 

Fishing Licenses and Roman Control 

Fishermen were burdened by heavy taxes and required to buy fishing licenses or leases from Roman or local authorities, who rented out sections of the lake. After covering these costs, fishermen often saw minimal profit, as their income was diminished by bureaucratic fees. 

Middlemen and Pricing 

Fishermen had to sell their catch to middlemen at low prices, who then profited by selling the fish in urban centers or exporting it. This supply chain favored the wealthy, with fishermen rarely receiving fair financial returns despite the high demand for salted fish. 

Impact of Roman Urbanization 

Fishing to Supply Roman Cities 

The nearby Roman city of Tiberias, built by Herod Antipas, created a demand for fish. However, Jewish fishermen faced a dilemma, as Tiberias was considered ritually unclean due to its graveyard association. This tension forced them to choose between economic necessity and religious beliefs. 

Infrastructural Development 

Roman rule brought improved infrastructure, including roads, making it easier to transport fish to distant markets. While this expanded market access, it also increased Roman oversight and taxation, adding to the economic pressures on fishermen. 

Socio-Economic Hierarchy and Roman Colonialism 

Subjugation to Roman Economic Systems 

Under Roman control, fishermen were not independent operators; the sea and its fish were treated as imperial assets. Heavy taxes were imposed to fund projects like the construction of Tiberias and to pay tribute to Rome, integrating fishing into the state-controlled economy. 

Fishing Monopoly 

Herod Antipas may have granted exclusive fishing rights to elites, who in turn rented portions of the lake to small fishermen. This monopoly system required fishermen to pay additional fees, which further reduced their earnings. 

Debt and Risk of Losing Boats 

Many fishermen lived in debt due to the high costs of licenses, boat maintenance, and taxes. Loans from elites or middlemen were often necessary to afford equipment, but poor catches or high taxes could lead to loan defaults, resulting in the loss of boats. To mitigate risks, some families partnered to share boat ownership, reducing the financial strain. 

 

Any response? It’s not the healthy people who need a doctor. That’s the same. I can remember reading this completely wall when I was into that.

This was why he made a way of Christian. This was what we expected. They made a good Christian.

I thought that’s so kind of completely wrong. Kind of completely wrong. Those are, it’s not the good people that need to fix it, it’s the bad people.

There’s not the solid people who need to fix it, it’s the broken people that need to fix it. This is what I’m not, I shouldn’t, I had this, this is over again. I’d be looking for broken people.

I’d be looking for broken people. So I had a story on this thing, and I’m not sure I’m going to do this whole thing. Because I have to start to be able to finish it to the next week or something.

There’s a, I didn’t even finish that, I didn’t, I didn’t make it. It’s easy. It’s a sentiment-y-up Christian mission.

It’s gassing and blah, blah, blah. It’s, it’s, you can look at our Indian missions that work. So real good, real people.

And I noticed this, this guy in the middle of the world, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a AI. I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, I’m a, and I did. This story is a real person I think.

If I were to die, I wouldn’t even have to fight Trump, bitch, I’ll heal his death. And my house come and fight, I’ll heal his, his mother’s death. He’ll just, I’m gonna do it right now.

I’m gonna give it, I do it right now, because I trust him. I knew these people. First, we do it, we’re just absolutely incredible people.

I do it. You can say, Jesus loves it. And it’s different, you know, with the same words, same tone, but with Jesus, people, it’s like, it’s weird, it’s not almost, it’s not miraculous, it’s important in that, it’s just that there’s a power that comes within the mind.

And it says it’s incredible how it works. But I think, because my post, it’s like, right after this war, it gets kind of a long story. Why after World War I? The war is over, the English people have taken over India.

There’s an old lady in the Midwest, an old white lady in her mid-60s. She decides, nobody even knows her name, but she decides, she wants to be a missionary. Like, 65 years old, told your grandparents, like, 60, 70 years old, right? She’s like a grandmother.

But I watch the grandpa’s dead, and my kid is ready. I’m going to go to India. Well, if I should kill me, the war is over.

She goes. It’s on a boat. It goes all the way to India.

Set up shine. Has no clue what she’s doing there. She just shows us that I’m going to go to India.

She goes. So she’s sitting in her little house. I’m going to go to India.

Well, while she’s sitting in her house, down on the street, there’s a school where other missionaries set up shop. They’re trying to teach Bible to little children. And they hire a teacher, a young woman, who’s a Muslim.

Not a Christian. They hire a Muslim to come down to the school. But this woman is a young mother who wants to be teaching at the school.

Besides, she wants to become a Christian, too. That’s what he does. She goes home to tell her parents that she had become a Christian, but her parents find out before she gets there.

And they take the baby and throw the baby out to find the house. They take the woman’s clothes and throw them outside the house, and they infuse the woman. This woman and her little baby, they toss out.

Well, the woman doesn’t know what it looks like. So she takes up her little baby. She walks five, six, eight miles to the house with this old lady.

The one woman just shows up and says, put the baby on the woman’s horse there, walks away, leaving the baby with this old woman, walks away, and dies. She gets tetanus, she gets infected, and death. So now this old lady has this little baby.

What she faces on the baby up? Baby gets older, old woman dies. The baby just lives out in the grass. And that’s it for the woman.

Well, this man, this boy that she raises, gets married, has a kid. And that kid is outside the spot. Three generations.

You’ve got baby, or two generations of baby, son, grandson. Five days, grandpa, is the baby who was abandoned. That’s this old woman’s horse there.

The woman never saw what happened. Her son never saw what happened. Now, I’m going to take a seat of this over here.

I take one random. This is a two weeks ago. Two weeks ago.

All right? They do this. This is not the only thing they’re doing. I’ve told them a ton of tons of tons of things that they do.

They started hitting for a long time. He preaches on Sundays online and Facebook. 1.3 million people show up.

1.2 million, 1.5 million, 1.3 million people show up. I’m hearing three Japanese songs. As a result of this old woman just showing up, taking the baby, raising the baby, so the baby can raise it.

The baby can have a baby. Interesting. Interesting.

Now, the story is better than that. The story is better than that. The question is, how did our gender view and his mission get to this 1.3 million people on a weekly basis? Yeah, I’ll start out through this approach, I don’t know if I’m going to find this.

The way they grew their mission, they would grow up into the villages of England. In the box, children would have been sold in this area.

Did you pick that dog up? No, I don’t know if anybody can pick your face. Let me go to her. That is cat or work. Dogger cat. Dogger cat.

What’s your baby? Cat. Dogger cat. Cat. Do you think dogs are dead? Dogs versus cat. All right, you know, this is over there. One girl is like cat.

The dog is cool. The cat is beautiful. And I got it. The object is sheep. Let me answer it. So, now I found something ugly with a rosé. What is that called a puddle?

OK, if you have one more. Mm? Flawfish. They look ugly, they just got sick. We’re going to be swinging it back a little bit. It’ll fit, didn’t it? A purple frog.

Can you have some? So I can just do it in terms of a picture of Mrs. But how’s that point? I don’t know how good it is in the Chinese. I don’t know how good it is in the Chinese. So, Jesus needs to go out of the skin disease.

It turns out that this kind of disease is called, not called a handsons disease, that can be used to call it a deficit. You ever seen anybody in a deficit?

I have to give you through, I’m just playing it. She had no hands off, people would let her loose the digits on her hand. It just kind of, it did die.

It kind of brings the windows off. The door falls off. So all they got left are nuts. Maybe just kind of cringles up and it kind of bends over. And then their hands, arms, they’re going to do the same thing. And that’s just one of them, the other arm does that.

And then there’s legs to that. And then there’s knees to that. And then all those do that. And then finally, or at the same time, the faces we want to do that. The skin just becomes a feet away off. Like a little bunch of times, it’s a feet away.

Until they’re, couldn’t reason for that. We can allow our, until the cheeks are gone. Until the eyes see, we put it in our sockets. And then their nose is cut out. This is the big corner of the windows. And it just keeps eating away at them until they’re, finally, their internal organs can keep their way at the same pace. And then they die.

And it can take this, it can touch it, you know. It was so bad. It was so bad that it was so big culture that in Jesus’ time, by not even before Jesus’ time, people who have this disease had to shock. I’m dirty. I’m dirty. I’m cleaning. I’m cleaning. Right away. They had to warn people that they were coming. So not only were they ugly, they would have to shock. Here comes ugly. Here comes ugly. So that people could run from that.

With a split of crap. They were so embossing. And then after they went with their bells over there. They said they’d have to ring a bell so they’d be like a cat about for crying out loud. You know, a cat being made of a bomb, a bomb, a bomb, a bomb, a bomb, so that people would know to run away from that. They could not get enough near another person. You might have ever touched them. You don’t think they’d touch anybody else.

You just could not do that. And finally, it took them all outside. He peed outside and sort of had a little force. It took them all out of the force kind of thing. They’re out there. And then it went through halfway through the force. And then they’d run. You know, there are people who have been through that and they’d run away. And then they would have to come back and get the food in it. They just never saw real people.

Usually, money is in fire. It’s skills that I need. But we got my truck. And I go the safe way. And the safe way gives me all the leftover food. Oh, it’s food, food, food. Today is going to fire whatever they do. And we take it to a recovery site for downtown city people. So she and I go out and talk about it. Pick up a bunch of banana boxes full of all sorts of fruits and stuff you give to them. Here, they couldn’t do that. They had to take it out, drop it off, run away. And then the people could come and get it and do that. And whenever that person got close, they could hear them shout, meaning, and then people would just run by approaches to Jesus.

Everybody. Peter and Jamie, all the classes, all the memories and the markers. Get out of here. Get away from this. But, no.

Can you imagine? I’m not mad at it. Who is that one person or two people in your school that absolutely nobody can do. They are just. They are. That is looking at us. Whenever I don’t, I don’t want to touch them. I don’t want to talk to them.

I don’t want to be with them. I don’t want them to be with me. If they come near me after I don’t want to be there, who is that person or those people? Well, this is not God. He is the worst of the worst. When he comes up, we can find approaches to this death. And that’s ugly on the ground in front of Jesus.

And everybody wants to know that. If you want Jesus, you can. You can. Now, this is, I think, one of the most remarkable words in the gospel. In sense. What does it in sense mean? In sense. In India. We live here. All right, all right. In sense. In fact, the fire of the fire has burned up in Jesus. God. Now, well, that doesn’t make sense to me.

Not to use a nice guy. I find Jesus good. Love, and kind, and gentle, and warm, and friendly. I know you have a feeling for me. Jesus reaches the house and touches him. He never ever, ever, before did anybody ever touch a network?

Because Jesus said, now, it does not tell us why he’s not mad. I thought, get all ideas based on this. God made people perfect. And God said, perfect is what happened to Jesus. Not the world. Remember Jesus came in and changed the world. He got the time over. He cracked the time over. God came in. God’s keepings come down here. He wasn’t now on the floor. Now he is a soul man. He dies and he touches the God.

They’re crying out loud. He said, yes. That’s what I want. Mark, Mark, say your wisdom. Jesus came up. Can we speak it? Or is this something dirty? We’ll have a good example. It’s something we can bark so much bark from the matter. Some dog comes somewhere everywhere. So this is not dirty, so I ain’t touching that. I’m making me dirty. I ain’t touching that. I ain’t touching that. Because if any of the Jesus has an opposite, he’s going to find touching. I’m going to become one of the Jesus. I’ll make it clean. Jesus is so different from anything else that anybody is. You’re not going to be dirty. That’s cool. That was cool. So this is it. This is it. This is nothing. Jesus is mad. Now he’s stirring. Now he’s crying out loud.

This is it. He says it’s strong. And then Mark doesn’t use crying out loud. He doesn’t have to gossip. He doesn’t use those kind of words. So this is going to be just as strong as you can possibly say that Jesus says inside of it, don’t tell anyone what happened. Don’t tell anyone. Instead, go and show yourself to the priest and offer the sacrifices.

We have fun. Moses said, if you’re a good king, this is the way to do it. What’s going on? Jesus just feel about it. Just took the dirty out of it and cleaned it. The first thing is this mud bowl and turned it into drinkable water. And then I don’t tell anyone. Please do not tell anyone what happened. Don’t tell anyone. Don’t tell anyone.

Don’t tell anybody. Instead, go show Moses that he got cleaned up. Go show the priest that he got cleaned up. And then they’ll know that you’re not doing it. But the guy in the act is going to talk him through. Of course it is. Of course it is. Look at me. I’ll tell you. Don’t worry. Don’t tell anyone. How can he not talk to people? Jesus don’t tell anyone. He doesn’t even know what he is. And Jesus wasn’t able to go into town.

Jesus couldn’t go into it. Listen, these are questions that I don’t know after. Why would Jesus tell them, don’t tell them why? Then tell us why. Why would Jesus talk to people? Don’t tell anyone. If his purpose goes to gather people and tell them, if his purpose goes to gather people and tell them, it’s like, what’s going on here?

What’s going on here? Jesus doesn’t want to be just a miracle. He must be able to tell people, God, up there, has come down here. He doesn’t be as his message. But they just can’t feel it now. So don’t talk to him.

Please don’t talk to him. It’s a life he is one of the most interesting questions called story. That is, Jesus couldn’t go into the town. And if he had to stay outside and move his order of questions. But Jesus had gotten rid of your questions. And people came in front of you. And you see what’s happening here? The letter had a rid of your questions.

And the letter had not come into town. And now Jesus is rid of your outside. Jesus switched places. He would switch places with the earliest, namfiest, most part of the filthiest person he could possibly think of. In this position, Jesus’ natural position, I would take a picture.

Who does that? Like how do you think about it? How about I take a picture with you and you? Who does that? The result was people came in and knew it. And so he still got the eyes that he had. Isn’t that right? He said, my man, Jesus.

Jesus went nice to you. He went all the way in the way. He’s mad to you. He went happy to you. He went wrong to you. He went happy to you. He went happy to you. And if you want Jesus, get along with everybody. Jesus went along with you. Jesus went along with you. If you want Jesus, get along with everybody.

Jesus went wrong with Jesus. If you want Jesus, then do it his way, then do it his way. If you want Jesus, who loves everybody, absolutely, if you want the kind of Jesus who can make your life so impactful, so different from everybody else that you know, who you invite them to. That’s because Jesus went wrong. Jesus is not business in your life. What you can do is not. And then say, that’s the end, that’s the end, that’s the end, that’s the end. in this area

In Mark 2:1-12, Jesus calls Levi, also known as Matthew, to follow him. Levi, a tax collector, is a figure despised by many due to his profession.

Despite this, Jesus chooses him, demonstrating his inclusive and transformative approach.

The passage highlights a significant shift in Jesus’ ministry, where people begin to come to him rather than him going to them.

This change signifies the growing impact of his teachings. The narrative also emphasizes the importance of reaching out to those who are marginalized and the transformative power of Jesus’ message.

Video 3 of 6. Mark 2: 1-12 CSB – Eng 101 Oikos University

A call of Levi. Levi is Matthew. Who is Matthew? That’s right.

Matthew, Mark, Luke, John. The New Testament. Matthew, Mark, Luke, John.

Matthew and Levi are the same. Matthew is the Jewish name. Levi is the Greek name.

They are the same person. Jesus went out by the sea. There was a crowd.

How many people are in a crowd? I don’t know. A lot. If there were 46 people, 46 or 72, I don’t know.

A crowd. There were a lot of people. This crowd is important.

Jesus says, I did this. The crowd watched. If Jesus did not, the crowd will say, I saw Jesus.

He did not. We have no did not. The whole crowd was coming to him.

This is important coming to him. Until now, Jesus was going here, and Jesus was going there, and Jesus was going here, and Jesus was going there, but no more. Now, the people come to him.

This is a big change. In the beginning, Jesus is going. Soon, they are coming.

Something changed. Something changed. In my other life, on Tuesday, I come here.

When I am not here, I am a marketing. I do marketing. Marketing is going to evangelism.

What is evangelism? To tell the good news. So I lived in Japan almost 20 years. I lived in Japan to do evangelism.

Every day, we are walking and talking. Every day, we are teaching and trying. Every day, we are making friends, and then one day, I give it to go, and the people started to come.

This is a big change. Come is more powerful. Come is greater than go.

When people come, it is easier to teach than when I go. And now, the crowd is coming to him. Then he begins to teach.

This is a big change for Jesus. Passing by, he saw Levi, the son of Al Fis, sitting at the toll. What is the toll? That’s right.

Taxes. Taxes. Who likes to pay taxes? I love to pay taxes.

Please take more. Take more. Take his.

Take hers. Give more taxes. Nobody likes to pay taxes.

Matthew’s job was to collect taxes. How many understand taxes? The taxes, how much to pay, is very complicated. It’s very difficult.

Should I pay this much? Maybe he should collect ten percent. But, but, but, you are not so smart. So, I will collect it fifteen percent.

And then Matthew will pay ten percent and he will keep five percent. Everybody hates tax collectors. Everybody hates the tax collectors more.

And Matthew is a Jew. But, he works for Rome. The Jewish people hate the Roman people.

Matthew collects money from the Jews. It gives to the Roman and he keeps some. When you decide, who do I hate the most? The tax collector is the worst.

Topic. Who do you hate? Who do you hate? Do not say bill. Okay.

I hate bill. Too much homework. Who do you hate? Why do you hate them? Who do you not trust? There are some people we do not trust.

They did not trust the tax collector. Why? Who do you not trust? Do not say President Trump. Or Hillary.

Or I will know why. So, Jesus says to Matthew, to me by follow me. That’s strange.

Jesus chooses one man that everybody hates. Jesus chooses the man that everybody hates. And says to follow me.

And he did. Matthew got up. Matthew got up and followed Jesus.

Topic. Who is your friend that nobody likes? Do you have a friend that nobody likes? I had a friend in Japan. His name was Izuka.

Izuka. Nobody likes Izuka. One day we went camping.

We were driving in the car. Over everybody is covered by Izuka sign. Nobody likes Izuka.

I don’t like Izuka. But he is my friend. Man.

Yeah. Girls do not grow up. Girls are smart.

Men are stupid. That’s not funny. It’s true.

So, who is your friend that nobody likes? That’s a good topic. Jesus loved everybody, including Levi. So, they went to Levi’s house.

Levi had a big house that they would lay down, recline that they would lay down, and many text collectors. Many text collectors and sinners were eating together. Wow.

Topic. Do you have friends that your parents do not like? Do you have friends that your parents do not like? Do you have a friend that your best friend does not like? Yeah, yeah. I have this friend and then I have this friend.

Oh, this is no good. These people are the worst. These people are the worst.

Topic. Where is the most dangerous place you have been? That’s a topic. The text collectors, the sinners, followed Jesus.

They were following him. When the scribes, the lawyers, the Pharisees, the Pharisees are the teachers of Old Testament. Kind of.

When the scribes and the Pharisees saw Jesus with the text collectors, they asked the disciples. This is important. They did not ask Jesus.

They asked the disciples why they did not ask Jesus. What are you doing? What are you doing? Crazy man. What are you doing? Crazy man.

Why does he eat with text collectors and sinners? But they asked Pharisees ask disciples Jesus answers. The question is here, but Jesus. It is not those who need a doctor, but those who are sick.

I came to call the righteous. I didn’t come to call righteous, but sinners. What does Jesus mean? Jesus said, it is not those who are well who need a doctor.

Sick people need a doctor. Sick people need a doctor. Jesus, I didn’t come for righteous.

 

Alright, we’ve got a boat that’s right. God is at least what’s wrong with you. Give him your point instead of praying with him.

You hit the cycle, believe it. He’s out of your delights now. Counter-culture.

You don’t know what counter-culture means? How’s it going? Counter-culture. The ideas? Anti-socialism? So everybody does this? this, I’m going to be that. If the culture goes this way, the norm is like this, I want to do it this way.

Jesus is totally out of culture. If life is good, just keep doing what you’re doing. If you’re satisfied with how things are in your life, just keep doing that.

If you’re not, there’s always a different way. The word, the way things work in Jesus’ life, Jesus is like, we’re going to follow and do something different. We’re getting really good, really good example of that today.

So, the last time we were here, Jesus woke up really early in the morning without the pray. I’ve been knowing that it’s out before sunrise. So, probably 4 a.m. So, he’s out there praying.

And they come out chasing. They say, Jesus, you’ve come back and a bunch of people want to see you. They’re looking for you.

A point of need to be that fishers and men. So, Peter’s all excited in case all these people are together. Look, Jesus has got all these people come here and talk to these people because I’m not going to do it.

We’re going to come somewhere else. Jesus took complete control of his life. He didn’t let anybody else control.

He didn’t even pray for it. No to do it. Jesus took control of his life.

Peter said, I want to do this. He said, no, I’m doing that. Because he’s out in the bushes praying, talking to God.

We’re going to think, if Jesus is God and he’s praying, who’s he talking to? It’s kind of weird. If he’s God and he’s praying to God, who is Jesus talking to? What’s he doing? I’ve got a kind of rational like that. And what we understand that is we are one person.

For example, I’m one person, I’m a dad, I have kids. I’m also a kid because I have a dad, but I’m also a teacher because I teach sometimes. Or I call for a modest teacher.

So my dad, I’m a son, and I’m a teacher. One person, there are three of them. That makes sense, right? They only want to meet him.

I do three different things. And sometimes my dad calls me up and says, hey, Billy, can you come over and sit with me? Okay, dad wants me to come. But then my daughter said, hey, dad, will you take me out for you? No, I won’t.

So now that dad has to take the daughter out, the son has to go hang out and sit there. So there’s two of me, I’m completely. But then I have to show up over there on Sunday at the 11th.

I got to go there. So I got three things I have to do because there’s only one of me. So I have to go figure out how I’m going to do it.

That’s what Jesus is doing on his brain. He’s out up on the mountain. He’s out on the side of the sea trying to think, how can I run the universe and still be friend of these people and still be here trying to teach.

He’s got to figure that out. And while he’s gone, he should have everything in his mind. He doesn’t have anything to figure out.

How does that work? How can he be gone? Not that anything to figure out. That’s an interesting problem because Jesus is only God but he’s also a human. Now, how is he not? See, that’s what we’re trying to discover.

How can you be fully God and be fully human at the same time? Because we want to be like a fully human. Well, for Jesus he took priority to try and sit and figure things out. But we know there’s that Jesus respects everybody.

We’re going to see a really, really, really good example of that. This is a huge problem that we have in our culture. Especially here in America.

We have black versus white, liberal versus conservatives, Democrats, Republicans, straight versus gay. That’s everybody’s battling with each other. And Jesus can’t seem to get what he respects every time.

He doesn’t mean he approves other than that he respects everyone. I was working at Stanford football game leadership. I get hired maybe in security.

And some bad guy comes in and wants to shoot somebody out of the window and stop. They ask me to do that. And the guy I was working with yesterday, he moved like his arms about the size of your leg.

He’s the next corrections officer. He used to work in a prison to keep riots and all that sort of thing. But there’s been the two meetings over there doing that.

I know that we could not be more different. He’s black, iron, white, and he sits on the side of a political divide. I’m on that side.

But yeah, we still have to work together to protect. Using Jesus’ respect for him. Jesus teaches us how to find the balance.

And then of course, Jesus actively fights evil. He can’t stand that fight against the devil. So, no interesting thing about what we do.

We let Jesus control everyone. We prioritize time with God. We respect everyone.

But then we uphold those people. Those are the things that Jesus wants us to do. All right.

Now, you guys don’t feel like singing big guy. No. I don’t usually think I’m going to sing with you.

Well, I’m going to teach you another song. I’ve got to notice something. This is what we look at.

We’ll just sing it or not. Okay, I’ll sing it just don’t laugh. And you’re feeling it.

But your hands only before childhood, the God was a voice of crying. Your hands only before childhood, the God was a voice of praise for dinner, for praying dinner. The God was a voice of crying.

Praise him. Praise him. The God was a voice of joy.

Salt. Out of the sauce. Who wrote most of the songs? That’s why King David is next to us another song by King David.

It’s a heart-wrenching song. It’ll rip your heart out of it and think about it even. But that’s interesting.

So David was like, King. He was like the dude. Everybody respected him.

And he’s number one dude. And that’s all of those things. He wrote this one.

There’s a song for himself. This song that we want, right? Creating a clean heart or God. So this heart that we come during.

Something this song. It’s a dirty tune to money after his heart. So now he’s praying.

It’s a song for prayer. Creating a clean heart. Fix my heart.

Renew a spirit. Give me a light spirit. Something is wrong with my spirit.

Please make it. You can’t do it better. Do not cast me away to throw away.

Like fish and casserole. Cast me not away from your present. Do not throw me away from it.

David is afraid of being thrown away from my heart. So what could he possibly have done? For him it takes my heart to serve me. I need to be fixed.

And I dare you not to not throw away. Right? Don’t take your whole spirit from me. Let me feel like I can be saved again.

Give me a new spirit. Give me a new spirit. What could David do? To make him feel so good.

And that is vastly wrong. Your right was one of his top generals. Your right was his top generals.

And while your right was at the fighting, David steals his wife. He can train his top generals. But that’s kind of a messed up idea.

But then, instead of trying to develop us, he sends your right out to be killed. He gets his chance of killed. He’d be trained in that role.

He’s the general killer. And then steals his wife and makes him feel so good. And after he did not, this is what he’s saying.

That’s all. He realized. Okay.

Before that, not going to do the king do all the messed up stuff. He got found out. Who’s now you’re not? The names that made him the boss.

You’re the one who did all of that. So not only was he the king, he couldn’t cover up all of the sins. And then when he got found out, he felt so bad.

This is the song. He looked like it. Creating the themes are Henry Newer’s life spirit within me.

Creating the themes are Henry Newer’s life spirit within me. Creating the themes are Henry Newer’s life spirit within me. And now still my relationship with the Quescoegate Jesus.

The THE THE THE THE THE THE THE THE THE THE THE THE THE THE THE THE THE The the THE THE THE THE THE THE THE THE The the the the the THE THE THE THE the THE THE AND. I think we can feel the thing that’s part of it. We can start as a platform anymore.

We can go get away. Great software is all. All right, let’s start.

Great. Great. 5. We gotta ask how to push this.

We’re going to make this side of the bed. So I understand. We don’t drive home anymore.

We don’t drive home. We don’t drive home anymore. Do what.

Do what. We can drive home. We just cars travelling in.

We just cars travelling in, This is the next session, seriously, not for the weaker part, but we’re going to talk about the other part. All right. You know, it’s always the last way back.

What? What does repost? You look like you’re ugly, ugly. I don’t know. But when you get beyond ugly, you get repost, it is so ugly, you want to back away from it.

And you think there’s something that is reposting. You know in my life, I was in high school, and I said, it’s simple. I’m shaming you.

Now, at the time, there was a class ahead of us. There was a girl who had no hands. She didn’t have these perfects of her hands.

She had no skin on her back. I just didn’t grow up, so her hands didn’t grow. And so it was just like a nudge at the end of her.

And her skin was all deep, and it flaked her in her wing. And this is, we used to call her a handle. She looked like a handle.

You know, when you cut the handle off, now you got to just go with her new hand in there. It’s going to look like that. And we used to call her that.

But she was a year ahead of us. She was my brother, you know, when she was in her history class. And so, no, I was her friend.

No, I was in our hands far away from her. I could. Nobody would touch her.

Nobody would sit by her. Nobody would. She just wandered through the school hall by herself.

Couldn’t pick stuff up like this. But maybe it gets worse than that. First of all, I have an ugly family.

You saw this athlete. I got something other than the voltage. That’s me boss.

What’s other than the voltage? I got it. Let me stall in the world. That was pretty ugly.

That’s the end, that’s the end, that’s the end, that’s the end, that’s the end, that’s the end, that’s the end, that’s the end, that’s the end, that’s the end, that’s the end, that’s the end.