Episodios

  • The Wrong Shepherd: Choosing Barabbas Over Jesus (Zechariah 11 & Luke 23)

    The Wrong Shepherd: Choosing Barabbas Over Jesus (Zechariah 11 & Luke 23)
    Jan 6 2026
    Have you ever wished you could rewind the final hours of Jesus’ life and watch them unfold from a different angle—almost like “behind-the-scenes” before the Gospels record it? Choosing Barabbas over Jesus is one of the most shocking moments in Scripture, and because we’ve heard it so many times, it can start to feel familiar. Most of us know the storyline. Judas betrays Jesus for thirty pieces of silver. The money ends up connected to a potter. Pilate tries to release Jesus. And the crowd stuns everyone by demanding Barabbas instead. But what if God had already given His people a prophetic preview of those very moments—not merely with a few scattered predictions, but through a living drama acted out in history? That’s what we find in Zechariah 11. Zechariah doesn’t only speak prophecy—he performs it. He steps into one role, then shifts and plays another. And in doing so, he portrays two shepherds: a true shepherd who is rejected, and a foolish shepherd who is embraced. In other words, Zechariah gives us the meaning beneath the event—while Luke shows us the event itself. Together, they expose the tragedy of choosing the wrong shepherd… and they also magnify the grace of the gospel. https://youtu.be/jv38x2g2lOU Table of contentsKey ScripturesZechariah 11 and the True Shepherd RejectedThirty pieces of silver: what God’s people thought their Shepherd was worthThrown into the temple: blood money returnedThe potter and the field: where rejected vessels end upJudas and the field: a horrifying picture of judgmentAn encouraging truth: the Potter remakes broken vesselsThe staff is broken: rejection brings judgmentThe foolish shepherd: the one the people wantLuke 23: Choosing the wrong shepherd in real timeBarabbas: the kind of man you don’t set freeThe shocking cry: “Release to us Barabbas!”The hypocrisy: accuse Jesus of rebellion, then choose a rebel“We have no king but Caesar”Why crucifixion?The gospel in one scene: we are BarabbasA warning: don’t enjoy the benefits while rejecting the SaviorWhat will you do with Jesus?Application questions (personal or group use) Key Scriptures Zechariah 11:12–17 Matthew 27:3–10 Acts 1:18–19 Luke 23:18–25 Jeremiah 18:1–6 Romans 9:20–21 Deuteronomy 21:23 Galatians 3:13 Zechariah 11 and the True Shepherd Rejected Zechariah 11 is startling because it reads like a summary of the final hours of Jesus’ life—centuries before they occurred. Thirty pieces of silver: what God’s people thought their Shepherd was worth In the acted drama, Zechariah plays the part of the shepherd and asks for wages, because shepherds deserve to be paid: Zechariah records, “Give me my wages… So they weighed out for my wages thirty pieces of silver.” That amount matters. Exodus tells us that thirty pieces of silver were the price paid for a slave killed by an ox—hardly a “generous” amount. In the drama, the payment is not a reward; it’s an insult. It’s the people’s way of saying, “This is what you’re worth to us.” And that is exactly what Judas’ betrayal price communicates: not only treachery, but contempt. Thrown into the temple: blood money returned Zechariah continues with another detail that feels almost too precise: The Lord tells Zechariah to throw the money into “the house of the LORD.” That is exactly what Judas later does. Overwhelmed with guilt, he returns the silver and throws it into the temple before going away and taking his own life. God is showing us that the betrayal was wicked—but it was not random. Even the “where” of the silver ends up under the sovereignty of God. The potter and the field: where rejected vessels end up Zechariah adds, “Throw it to the potter.” In Jesus’ day, Judas never met a potter. But the chief priests—refusing to put “blood money” into the treasury—use it to buy a potter’s field, turning it into a burial place. A potter’s field was associated with what was rejected—broken clay, discarded vessels, things that didn’t turn out as intended. The irony is staggering: the price paid for rejecting the Shepherd buys the very place where the rejected are collected. Judas and the field: a horrifying picture of judgment The New Testament describes Judas’ death in graphic terms: after hanging himself, he falls, and his body bursts open. It’s a dreadful image—yet it fits the theme of rejection and ruin. Judas is like a vessel marred beyond repair, thrown into the field of broken things. But that darkness sets the stage for something unexpectedly hopeful. An encouraging truth: the Potter remakes broken vessels Jeremiah 18 gives us a beautiful picture: God is the Potter, and we are the clay. When a vessel is marred, the potter doesn’t have to discard the clay—he can remake it. Paul carries that truth forward when he says the Potter has authority to shape vessels for honorable purposes. This is why the potter’s field detail is so striking: in a sense, Jesus ...
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    50 m
  • Jesus the Passover Lamb: Examined and Declared Innocent

    Jesus the Passover Lamb: Examined and Declared Innocent
    Dec 29 2025
    Jesus the Passover Lamb stands at the center of Holy Week. Imagine Jerusalem 2,000 years ago during Passover—the city packed with pilgrims, families rehearsing the Exodus story, and lambs being selected and examined for sacrifice. Into that deliverance-soaked week, Jesus arrives, and everything the first Passover foreshadowed begins to find its fulfillment in Him. And then—into that Passover-soaked city—Jesus arrives. To understand Luke’s account of Jesus standing before Pilate, we have to begin where the Bible begins: Jesus the Passover Lamb. Once we see Him that way, everything else becomes clearer and heavier with meaning. https://youtu.be/vdg-G3GEejo Table of contentsJesus Is the True and Greater Passover LambExodus 12 Preaches Christ Before Luke Ever DoesThe Lamb Had to Be Without BlemishNisan 10–14 Prefigures Holy WeekThe Blood Had to Be Applied PersonallyThe Lamb Was ConsumedPassover Was Deliverance—and Communion Is Our MemorialThe Passover Lamb’s Examination Prefigures Christ’s ExaminationThe Examination Intensifies in Luke 20Pilate Unknowingly Inspected the Lamb and Declared Him Innocent“I Will Therefore Punish and Release Him”: The Gospel in One Unjust SentenceConclusion: Are You Under the Blood? Jesus Is the True and Greater Passover Lamb When John the Baptist first identified Jesus publicly, he didn’t begin with titles like “King of Kings” or “Son of God.” He began with the sacrifice: John 1:29 — “Behold, the Lamb of God, who takes away the sin of the world!” 1 Corinthians 5:7 — “Christ, our Passover lamb, has been sacrificed.” Revelation 5:6, 8, 12–13 — In the throne room of heaven, Jesus is repeatedly called the Lamb, and worship rises to Him because He was slain. Every Passover lamb that was ever sacrificed—millions across the centuries—was a shadow and type pointing forward to Christ. Exodus 12 Preaches Christ Before Luke Ever Does Before we return to Luke, Exodus 12 gives us the categories that make Holy Week and the cross come alive. The Lamb Had to Be Without Blemish Exodus 12:5 — “Your lamb shall be without blemish…” God required a spotless sacrifice. And although this reminds us God deserves our best, it more importantly reveals what God was willing to do for us: He gave His best—His Firstborn Son. Nisan 10–14 Prefigures Holy Week Exodus 12:3 — The lamb is selected on the 10th day. Exodus 12:6 — The lamb is killed on the 14th day. Those five days (Nisan 10–14) correspond to the final week of Jesus’ earthly life: Nisan 10 foreshadows Jesus’ entry into Jerusalem (the Triumphal Entry). Nisan 14 foreshadows the crucifixion. Just as the lamb lived with the family, Jesus lived in Jerusalem during those final days—present, seen, and examined. The Blood Had to Be Applied Personally Exodus 12:7 — Blood placed on the doorposts and lintel. It wasn’t enough for a lamb to die somewhere in Egypt. The lamb's blood had to be applied to that house. In the same way, it isn’t enough to know Jesus died on a cross. His blood must be personally applied through repentance and faith. The Lamb Was Consumed Exodus 12:8 — They ate the lamb. John 6:53 — Jesus speaks of eating His flesh and drinking His blood (receiving Him by faith). Passover Was Deliverance—and Communion Is Our Memorial Passover remembered deliverance from Egypt. God repeatedly told Israel not to forget that redemption. Exodus 12:14 — “This day shall be for you a memorial day…” 1 Corinthians 11:23–25 — Communion is the memorial of our greater deliverance in Christ. The Passover Lamb’s Examination Prefigures Christ’s Examination Here’s a sobering thought: if you were a Hebrew in Egypt and the only thing keeping the Destroyer out of your home was the blood of a spotless lamb, how carefully would you examine that lamb? You would scrutinize it relentlessly. And that is exactly what happened to Jesus after He entered Jerusalem. He was examined by the chief priests, scribes, elders, Pharisees, Sadducees—and then by Roman authorities. The Examination Intensifies in Luke 20 Luke 20:1–2 — “By what authority do you do these things?” Luke 20:21–22 — “Is it lawful for us to give tribute to Caesar, or not?” Luke 20:33 — A trap question about the resurrection. They tried again and again—and failed. Eventually, the leaders stopped trying to trap Him and moved to arrest and kill Him. The questions turned into trials—more intense examinations. Pilate Unknowingly Inspected the Lamb and Declared Him Innocent Luke brings us to the climactic public inspection: Luke 23:13 — Pilate gathers the chief priests, rulers, and the people—this is public, formal, judicial. Luke 23:14 — “After examining him… I did not find this man guilty of any of your charges…” Luke 23:15 — “Neither did Herod… Look, nothing deserving death has been done by him.” In other words: the Lamb is inspected, and even hostile authorities can’t find...
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    47 m
  • The Humility of Christ: Jesus Didn’t Look Like a King (Philippians 2:3-7)

    The Humility of Christ: Jesus Didn’t Look Like a King (Philippians 2:3-7)
    Dec 22 2025
    The Humility of Christ is one of the most profound and misunderstood truths in all of Scripture. Few illustrations help us grasp it better than the contrast we see in Undercover Boss—a television show where a CEO disguises himself, puts on the clothes of an ordinary worker, and enters the world of his employees unnoticed. He changes his appearance, puts on the clothes of a worker, and enters their world unnoticed. The people around him don’t realize that the one serving them—cleaning floors or stocking shelves—is actually the person with all the authority. What makes the show compelling is the contrast. The boss hasn’t lost his power or position—he has simply laid aside the visible symbols of it for a time so he can identify with his employees and understand their lives. Your mind might already be going to the Incarnation, but as helpful as this illustration is, it barely scratches the surface of what Scripture describes. No CEO stops being rich or powerful when he goes undercover. But when Jesus Christ came into the world, the eternal Son of God did something infinitely greater. The One worshiped by angels was born as a baby, laid in a manger, and raised in obscurity. That is what we celebrate at Christmas—not merely a birth, but the humility of Christ. Jesus did not cling to the visible display of His glory. He willingly laid it aside to live among us and serve us. Before we can appreciate Christ’s humility, we need to understand what humility actually is, because it is one of the most misunderstood virtues in the Christian life. https://youtu.be/mjYWTBON2xQ Table of contentsLesson One: Humility Isn’t Thinking Less of Ourselves—It’s Thinking of Ourselves LessLesson Two: Everything About Jesus’ Birth Revealed His HumilityLesson Three: Jesus Remained King Even When His Glory Was Laid AsideLesson Four: The King Who Humbled Himself Is Worthy of Our Worship Lesson One: Humility Isn’t Thinking Less of Ourselves—It’s Thinking of Ourselves Less Many people assume humility means thinking poorly of yourself—viewing yourself as insignificant or worthless. But that isn’t humility, because even self-loathing is still self-focused. The person who constantly thinks about how bad they are is still thinking about themselves. True humility is better described as self-forgetfulness. Instead of thinking less of ourselves, it is thinking of ourselves less—and thinking of others more. Scripture defines humility this way. It’s helpful to associate chapters of the Bible with themes: 1 Corinthians 13 is the love chapter Isaiah 53 is the chapter on substitutionary atonement Romans 4 is the chapter on justification by faith Philippians 2 is the humility chapter Paul writes: Philippians 2:3 — “Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves.” Humility is defined both negatively and positively: Negatively: stop acting from selfish ambition and conceit. Positively: intentionally elevate others in your thinking and priorities. Paul reinforces this in the next verse: Philippians 2:4 — “Let each of you look not only to his own interests, but also to the interests of others.” Immediately after defining humility, Paul gives us the perfect example: Philippians 2:5 — “Have this mind among yourselves, which is yours in Christ Jesus.” If humility is thinking of ourselves less and others more, no one has ever embodied it more perfectly than Jesus Christ. Lesson Two: Everything About Jesus’ Birth Revealed His Humility When we think of Christ’s humility, our minds often go to the cross—and rightly so. Paul writes: Philippians 2:8 — “He humbled himself by becoming obedient to the point of death, even death on a cross.” But Paul begins earlier—with the Incarnation. Philippians 2:6 — “Who, though he was in the form of God, did not count equality with God a thing to be grasped.” Jesus did not begin to exist at Bethlehem. He existed eternally with the Father: John 1:1 — “In the beginning was the Word, and the Word was with God, and the Word was God.” The word form (Greek morphē) refers to essence, not appearance. Jesus possessed the very nature of God. He never surrendered His deity. Instead, He did not cling to the privileges of His divine position. The humility of Christ is seen not only in that He became man, but how He became man. He was born into poverty (Luke 2:24; Leviticus 12:8). He was born in obscurity—in Bethlehem, laid in a manger. His birth was announced to shepherds, not royalty. His mother endured public shame and lifelong accusations of illegitimacy (John 8:41). He was raised in Nazareth, a town so insignificant people said, “Can anything good come out of Nazareth?” (John 1:46). Paul summarizes it this way: Philippians 2:7 — “He emptied himself, by taking the form of a servant, being born in the likeness of men.” The phrase “emptied himself” comes from a single Greek ...
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    22 m
  • When Herod Met Jesus: Curiosity Without Commitment (Luke 23:6–12)

    When Herod Met Jesus: Curiosity Without Commitment (Luke 23:6–12)
    Dec 15 2025
    I can’t remember exactly when it was—probably in my late teens or early college years—that I watched The Last Temptation of Christ by Martin Scorsese. I don’t recall a single scene from it, which tells you how little lasting value it had. The movie opens with a disclaimer: “This film is not based on the Gospels, but upon a fictional exploration of the eternal spiritual conflict.” In other words, it is openly blasphemous. When Herod met Jesus, he displayed the same kind of shallow fascination—interest without repentance, curiosity without commitment. I mention this because it illustrates something that has been happening for 2,000 years: people are fascinated with Jesus. • Martin Scorsese made the movie because he was fascinated with Jesus• The novel it’s based on—even more fictional—was written by Nikos Kazantzakis, who was fascinated with Jesus• The film succeeded at the box office because the public is fascinated with Jesus But this fascination is superficial. These individuals have one thing in common: they want Jesus only for curiosity, amusement, or entertainment—not to bow before Him as Lord. If they did, they wouldn’t create or consume something that blasphemes Him. This shallow fascination is nothing new. Table of contentsThe Biblical Context of Luke 23:6–12Herod’s Long-Standing Curiosity About JesusLesson One: Curiosity Is Not CommitmentLesson Two: The Silence of Christ Is JudgmentMockery, Contempt, and Tragic IronyLesson Three: Our Expectations Shape Our ExperienceLesson Four: Jesus Is Missed by Those Looking for the Wrong ThingsConclusion: What Will We Do With Jesus? Watch or listen to the full sermon below. https://youtu.be/Gg9b016x9J8 The Biblical Context of Luke 23:6–12 As we work through Luke’s Gospel verse by verse, we encounter another example of fascination without faith: Herod Antipas. Herod had:• Heard the reports about Jesus• Seen how people flocked to Him• Known that the name “Jesus of Nazareth” stirred excitement, interest, and even fear Luke tells us that Herod had wanted to see Jesus for a long time—but not to repent, believe, or obey. He wanted to see a miracle and be entertained. Before Jesus’s crucifixion, He endured six trials—three Jewish and three Roman. After being examined by Annas, Caiaphas, and the Sanhedrin, Jesus was brought before Pontius Pilate. Although Pilate repeatedly declared Jesus innocent (Luke 23:4, 14–15, 22), he lacked the courage to release Him. Looking for a way out, Pilate discovered Jesus was from Galilee and sent Him to Herod Antipas, who had jurisdiction there and happened to be in Jerusalem for Passover. Herod’s Long-Standing Curiosity About Jesus This wasn’t a sudden interest. Luke 9:9 tells us: “John I beheaded, but who is this about whom I hear such things?” And he sought to see Him. That statement occurred two to three years earlier. Herod had been waiting a long time for this moment. When Jesus finally stood before him, Luke writes: “When Herod saw Jesus, he was very glad, for he had long desired to see Him… and he was hoping to see some sign done by Him” (Luke 23:8). Herod was exceedingly glad—but for the wrong reason. He wanted a miracle on demand. Lesson One: Curiosity Is Not Commitment Herod represents those who seek entertainment rather than encounter Jesus. He wasn’t spiritually hungry; he wanted a spectacle. He treated Jesus like a court jester rather than the Judge of all the earth—like a street magician rather than the King of kings. Herod didn’t want:• Salvation• Conviction• Repentance• Submission• Worship This passage teaches an essential truth: Curiosity about Jesus is not the same as commitment to Jesus. There are people like Herod in every generation:• They enjoy church but avoid repentance• They admire Jesus’ teachings but resist His lordship• They appreciate Christian culture but reject Christian obedience This is especially evident in ultra-charismatic movements where the hunger is not for Scripture, but for the next miracle, prophecy, or emotional high. It’s just another way of wanting a Jesus who performs. Lesson Two: The Silence of Christ Is Judgment Luke 23:9 says: “He questioned Him at some length, but He made no answer.” Jesus spoke to Pilate.Jesus spoke to the Sanhedrin.Jesus spoke to sinners and seekers. But before Herod, He was silent. This silence wasn’t weakness—it was judgment. Herod had rejected John the Baptist, the forerunner of Christ. Having rejected the messenger, he now faced the Messiah—and Christ refused to play along. When people repeatedly ignore God’s voice:• Consciences become numb• Scripture loses its force• Hearts grow calloused If God’s Word convicts you, respond. His voice is mercy. His silence is judgment. Mockery, Contempt, and Tragic Irony Luke 23:11 records Herod’s response: “Herod with his soldiers treated Him with contempt and mocked Him. Then, arraying Him in splendid ...
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  • Jesus on Trial Before Pilate (Luke 23:1–5) | Expository Sermon & Video

    Jesus on Trial Before Pilate (Luke 23:1–5) | Expository Sermon & Video
    Dec 8 2025
    In 1996, during the Summer Olympics in Atlanta, security guard Richard Jewell spotted a suspicious backpack beneath a stadium bench. He immediately began evacuating the area, rightly suspecting it was a bomb, and because of his quick actions, lives were saved when the device exploded. For a brief window of time, he was hailed a hero. But almost overnight, everything changed. The media needed a villain, the FBI needed a suspect, and despite a lack of evidence, Richard Jewell became the target. His name was slandered, his life scrutinized, and though eventually proven innocent, the damage could never be undone. Why begin here? Because Jewell’s story exposes something unsettling about the human heart: When sin dominates, truth becomes expendable — and the innocent can be condemned if it suits someone’s agenda. If this can happen in modern America—with due process, lawyers, cameras, and judges—how much more easily could it happen in ancient Israel? And that is exactly what unfolds in Luke 23:1–5, where Jesus Christ endures the greatest miscarriage of justice in history. Table of contentsThe Road to Pilate: A Chain of Unjust TrialsThe Leaders Change Their Accusations (Luke 23:2)Lesson One: Trust in God Produces Composure in TrialsApplicationLesson Two: The Innocent One Suffered for the GuiltyLesson Three: Jesus Isn’t on Trial — We AreConclusion https://youtu.be/8Q4gF_iWcX4 The Road to Pilate: A Chain of Unjust Trials Jesus had already endured three Jewish trials—illegal, contradictory, and fueled by hatred rather than truth. The Sanhedrin wanted to condemn Him for blasphemy, but they lacked the authority to execute Him. Rome alone could issue a death sentence. So the religious leaders marched Jesus to Pilate (Luke 23:1), shifting Him from a religious courtroom to a political one. Luke emphasizes that “the whole company of them” went together — Pharisees, Sadducees, elders, scribes — groups who could agree on almost nothing except this: They wanted Jesus dead. Hatred unites people who otherwise disagree. Even today, individuals who cannot get along suddenly find common ground when they share a common enemy. The Leaders Change Their Accusations (Luke 23:2) Instead of accusing Jesus of blasphemy — the charge they used in His Jewish trials — they bring three political accusations to Pilate: “He misleads our nation.” “He forbids us to pay taxes to Caesar.” “He claims to be Christ, a king.” Why this shift? Because Pilate doesn’t care about Jewish theology. He does care about threats to Caesar. They mix a little truth (Jesus is the Christ) with lies (that He opposed taxes or stirred rebellion). This is how deception works most effectively — truth twisted into a weapon. Pilate ignores the first two accusations and asks the only political question that matters: “Are You the King of the Jews?” (Luke 23:3) Jesus answers with sovereign calm: “You have said so.” Lesson One: Trust in God Produces Composure in Trials During gas chamber training in the military, you’re handed your gas mask, shown how to fit it securely, and then you stand in a long line leading to a small brick building filled with CS gas, which is super-strong tear gas. While waiting, you see other soldiers leaving the back of the building without masks, coughing, choking, and struggling to see. When you first step inside, you feel the gas burning exposed parts of your body, like the back of your neck and wrists, but you can breathe normally. Everyone knows what’s coming—that they'll have to take off their gas masks—and everyone believes the same lie: “I will just hold my breath as long as I can so I don’t breathe in much of the gas.” When it’s your turn, you stand in front of the soldier who instructs you to remove your mask. You take a deep breath, remove the mask, and then the gas begins burning your eyes and entering your mouth and nostrils. You try to hold your breath, but the soldier asks questions, and as you answer, you inhale the gas, triggering coughing and more inhalation, which leads to even more coughing. Once the soldier is convinced you’ve inhaled enough gas, you are allowed to leave out the back of the building. This training is very effective and meant to teach one important lesson: you can trust your equipment. If you're in battle and a cloud of poisonous gas surrounds you, you’ll be able to breathe without fear. Without this training, facing gas in the chaos of battle might cause you to panic—and perhaps die. A similar thing happens with firefighters. They can walk into the chaos of a burning building and remain composed, not because danger is absent, but because they trust their equipment. Likewise, Jesus walks into the furnace of injustice with supernatural calm. Though beaten, mocked, blindfolded, and falsely accused, He answers with measured confidence. Why? “He continued entrusting Himself to Him who judges justly.” — 1 Peter 2:23 Jesus didn’t panic...
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    50 m
  • Jesus on Trial: Human Depravity and the Innocent Son of God (Luke 22:63–71)

    Jesus on Trial: Human Depravity and the Innocent Son of God (Luke 22:63–71)
    Dec 2 2025
    When Jesus was on trial before the religious leaders as the innocent Son of God, they rejected, abused, and condemned Him. Luke highlights both the depth of human depravity and the innocence of Christ, the One who endured injustice to bring sinners to God. https://youtu.be/pNbDTkUHUSA Table of contentsJesus on Trial: The Larger Context of His Six TrialsThe First Jewish Trial — Before Annas (John 18:12–24)The Second Jewish Trial — Before Caiaphas and the Sanhedrin (Matthew 26:57–68; Mark 14:53–65)Jesus on Trial Before the Temple Guards (Luke 22:63–65)Continuous and Increasing AbuseBlindfolded and TauntedAccusing God of BlasphemyJesus on Trial Before the Sanhedrin (Luke 22:66–71)A Verdict Already DecidedJesus Declares His Heavenly AuthorityLesson One: Human Depravity Revealed When Jesus Is on Trial1. Depravity in Their Violence2. Depravity in Their Willful Unbelief3. Depravity in Their Rejection of Jesus’s Authority4. Depravity in Their Eagerness to CondemnLesson Two: Jesus Submitted to Abuse to Save UsLesson Three: Jesus on Trial and the Logic of the TrilemmaUnderstanding LogicC.S. Lewis and the “Liar, Lunatic, or Lord” ArgumentNo Neutrality When Jesus Is on TrialConclusion: Responding to Jesus on Trial1. The Depravity of the Religious Leaders2. The Submission of Christ When people hear the phrase “Jesus on Trial,” they often think of the Roman governor Pilate. But before Jesus ever stood before Pilate, He endured a series of corrupt Jewish trials that revealed both the depths of human depravity and the beauty of the gospel. In Luke 22:63-71 we see the sinless Son of God—who fulfilled every prophecy, healed the sick, opened blind eyes, raised the dead, cast out demons, fed multitudes, and brought the kingdom of God near—mocked, blindfolded, beaten, and condemned by the very religious leaders who claimed to long for the Messiah. These verses expose the frightening callousness of the human heart when it resists the truth. But even more, they reveal the heart of the gospel: Christ willingly enduring abuse so guilty sinners can receive mercy. My prayer is that as we study Jesus on trial before the Jewish leaders, we won’t just understand what happened—we’ll deepen our love for the Innocent Son of God who suffered silently in our place. Jesus on Trial: The Larger Context of His Six Trials To appreciate what’s happening in Luke 22, it helps to see the full picture. Think of Jesus’s arrest in Gethsemane and His crucifixion as bookends. Between them, Jesus endured six trials: Three Jewish trials before Annas, Caiaphas, and the Sanhedrin Three Roman trials before Pilate, Herod, then Pilate again These proceedings were filled with illegal procedures, false witnesses, political pressure, and profound injustice. The First Jewish Trial — Before Annas (John 18:12–24) Jesus was first taken to Annas, the former high priest who still held significant influence. There were no formal charges. Annas interrogated Jesus, hoping to trap Him. Jesus called out the illegality of questioning Him without witnesses, and one of the officers struck Him. The Second Jewish Trial — Before Caiaphas and the Sanhedrin (Matthew 26:57–68; Mark 14:53–65) Next, Jesus was sent to Caiaphas and the Sanhedrin. This trial took place at night, which made it illegal according to Jewish law. Jesus was charged with blasphemy. False witnesses contradicted each other. They couldn’t condemn Jesus until He clearly affirmed that He was the Messiah. The high priest tore his robes and declared Jesus guilty. Peter’s denials took place in the courtyard outside. Luke 22:63–71 picks up with the abuse during this nighttime trial and then moves into the formal daytime trial that “legitimized,” in their minds, the verdict they already wanted. Jesus on Trial Before the Temple Guards (Luke 22:63–65) Luke 22:63 – “Now the men who were holding Jesus in custody were mocking him as they beat him.” We might expect brutal treatment from pagan Roman soldiers, but Jesus wasn’t with the Romans yet. These were Jewish temple guards—men who served in the temple, not criminals from the streets. The very people entrusted with maintaining holiness in God’s house abused the Holy One of God. Continuous and Increasing Abuse The Greek word for “beat” indicates continuous action. This wasn’t one blow; it was repeated, ongoing violence. Jesus was struck, slapped, spat upon, and insulted again and again. In doing so, they fulfilled multiple prophecies of the Innocent Sufferer: Isaiah 50:6 – “I hid not my face from disgrace and spitting.” Isaiah 53:3 – “He was despised and rejected by men.” Psalm 22:7–8 – “All who see me mock me…” Blindfolded and Taunted Luke 22:64 – “They also blindfolded him and kept asking him, ‘Prophesy! Who is it that struck you?’” Blindfolding Jesus intensified the cruelty—He could not brace for the blows. Their mockery implied, “If You’re really a ...
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    46 m
  • Shimei’s False Repentance: How Bitterness Destroys a Heart (2 Samuel 16–19)

    Shimei’s False Repentance: How Bitterness Destroys a Heart (2 Samuel 16–19)
    Nov 24 2025
    Shimei is one of the most overlooked—but most instructive—figures in the Old Testament. His story appears briefly in 2 Samuel 16–19, and Shime's false repentance reveals one of Scripture’s most sobering truths: confession is not the same as repentance. When King David fled Jerusalem during Absalom’s rebellion, Shimei came out cursing, throwing stones, kicking up dust, and accusing David of every evil under the sun. He called David a “man of blood” and a “worthless man.” His words were harsh, hateful, and rooted in decades of bitterness toward the house of David. But after Absalom died and David returned to the throne, everything changed. Suddenly, Shimei fell on his face, declared “I have sinned,” and begged for mercy. He said all the right words—but for all the wrong reasons. In 2 Samuel 16–19, we see: why Shimei misjudged David how bitterness grows like a root and destroys the heart the danger of making accusations without hearing the whole truth the difference between confession and true repentance why God calls us to sincere, wholehearted repentance Shimei’s life is a warning many believers need today. His story teaches us that hurt people hurt people, that bitterness blinds us to the truth, and that confession without repentance leaves the heart unchanged. Most importantly, it points us toward the hope found in Jesus Christ, who offers forgiveness and transformation to all who truly repent. https://youtu.be/Ug8KYnqMGnA Table of contentsThe Context For Shime’s False RepentanceSuffering Tempts Us To Mistreat OthersBitterness Can Cause Us to Misjudge PeopleShimei’s False AccusationsFollow Scripture When Forming ConclusionsBitterness Can Grow for DecadesFear Can Produce Confessions That Lack True RepentanceShimei’s False Repentance Is a Sobering Warning When I taught elementary school, I would receive my class roster a few weeks before the new school year. I always asked the teachers from the grade below for insights into the students and to learn about them. Only once do I remember feeling anxious about a particular student being on my list—and it happened during my very first year of teaching. A fourth-grade teacher looked over my roster and said, “Uh oh. You have Victoria.” He didn’t mean she was a troublemaker. He meant she was the kind of girl who posed a threat to male teachers. I was in my early twenties, single, and determined to keep her as far away from me as possible. I always assigned seats—separating talkative students and placing those who struggled near the front. I put Victoria in the back corner of the room by herself, not even in a row with other students. At the end of each day, I offered my students one of the “three H’s”: a handshake, a high-five, or a hug. Most students who start the year choosing handshakes and high-fives end up wanting hugs by the end of the year. But I doubt I ever even let Victoria touch my hand. I told my friends how concerned I was about having her in my class. One of them visited my classroom and naturally wanted to see “the dangerous girl.” I pointed to the back corner and said, “That’s her.” My friend looked and said, “That’s her? She looks fine.” I probably replied, “That’s how they all seem.” Fast-forward about five or six months. I ran into the same teacher who warned me about Victoria, but he asked, “How’s it going with Amy?”I said, “Fine. Why?”He replied, “Because I warned you about her.”I said, “I thought you warned me about Victoria.”He said, “No, Victoria’s a sweetheart. What about Amy?”I said, “I have her right in the front. She’s been fine.” Even now, the memory saddens me. I completely misjudged Victoria—and when we misjudge someone, we usually end up treating them poorly too. I share that because it’s precisely what happened with a man named Shimei. He completely misjudged David, and as a result, treated him terribly. The Context For Shime’s False Repentance David experienced many low points in his life, but I believe the passage we’re about to study records one of the lowest. David has lost the throne—bad enough on its own—but the one who seized it was his own wicked son, Absalom. Much of the nation David loved and served turned against him and aligned with Absalom, including the elders of the land and David’s close friend and advisor, Ahithophel. David was forced to flee Jerusalem to escape Absalom’s attempt to murder him. He had fled from Jerusalem before becoming king because of Saul, and now he fled again after becoming king—but this time from his own son. It’s hard to imagine many moments in David’s life that could rival the grief he was experiencing. And just when it seemed things couldn’t get worse, David encountered Shimei: 2 Samuel 16:5 When King David came to Bahurim (which is a town just outside Jerusalem), there came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera, and ...
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  • The Madness of Sin and the Wisdom of Walking with God (1 Samuel 22–26)

    The Madness of Sin and the Wisdom of Walking with God (1 Samuel 22–26)
    Nov 10 2025
    King Saul’s life in 1 Samuel 22–26 reveals how unrepentant sin can destroy the mind and heart. Saul’s jealousy of David grew into paranoia, self-pity, and ultimately madness. Yet David, who walked closely with God, displayed peace and wisdom. Learn that true wisdom—and true mental and spiritual stability—come only from walking with God. https://youtu.be/lWwGBiHE5nA Table of contentsSin Can Cause Mental IllnessSaul's Violent OutburstsSaul’s ParanoiaSaul’s First Mental BreakdownMy Friend’s Bipolar DisorderSaul’s Bipolar Disorder or Unrepentance?The Wisdom From Walking with GodSaul’s Change of Heart?Saul’s Second Mental BreakdownOutward Sorrow Is not Evidence of RepentanceJimmy Swaggart’s Outward SorrowNoah’s And David’s RepentanceGain Wisdom from walking with God The first mission trip I went on was with my previous church, Grace Baptist. We traveled with World Impact to Los Angeles, primarily for a work trip to assist them with repairs to one of their buildings. However, we also conducted some evangelism in Central City East, which is more commonly referred to as Skid Row. It contains one of the largest populations of homeless people in the United States. You can see that many of the homeless people are mentally ill. Now, let me be clear: I believe some of these individuals are mentally ill through no fault of their own. Their mental illness is no more their fault than other illnesses or diseases are anyone's fault. However, just as some illnesses and diseases are caused by sin, mental illness can also result from sin. Sin Can Cause Mental Illness Saul is one of the most vivid portrayals of mental illness in Scripture. We can watch his mental decline throughout 1 Samuel. Saul's Violent Outbursts I believe his sickness began with his insane jealousy of David: 1 Samuel 18:7 The women sang…“Saul has struck down his thousands, and David his ten thousands.” 8 Saul was very angry, and this saying displeased him. He said, “They have ascribed to David ten thousands, and to me they have ascribed thousands, and what more can he have but the kingdom?” 9 And Saul eyed David from that day on. Soon after this, there are three recorded instances of Saul trying to pin David to the wall with his spear. When Saul started to believe his son, Jonathan, was with David, he also began trying to kill him. These violent outbursts show him unraveling mentally. Saul’s Paranoia David knew he was no longer safe in Jerusalem, so he fled and began hiding in the Judean wilderness. Saul went after him: 1 Samuel 22:6 Now Saul heard that David was discovered, and the men who were with him. Saul was sitting at Gibeah under the tamarisk tree on the height with his spear in his hand, and all his servants were standing about him. Saul is sitting under a tree in the shade while all his servants are standing around him. When Saul has his spear in his hand, you try to fade into the background and hope he doesn’t notice you. Now Saul begins scolding his men: 1 Samuel 22:7 And Saul said to his servants who stood about him, “Hear now, people of Benjamin; will the son of Jesse give every one of you fields and vineyards, will he make you all commanders of thousands and commanders of hundreds, Saul is from the tribe of Benjamin, and David is from the tribe of Judah; therefore, Saul appeals to their tribal loyalties to persuade them to support him instead of David. But, knowing that’s not enough, he also tries to bribe them, letting them know that since he’s king, he’s the one who can give them land and promotions: “David is a fugitive. He’s in exile. He can’t give you anything. He has nothing to offer. Don’t support him. But I can give you whatever you want, so you should support me.” He’s like a corrupt politician 1 Samuel 22:8 that all of you have conspired against me? No one discloses to me when my son makes a covenant with the son of Jesse (referring to David; Saul won’t even use his name). None of you is sorry for me or discloses to me that my son has stirred up my servant (referring to David) against me, to lie in wait, as at this day.” Notice the repetition of the words' me' and 'my,' and picture Saul saying this in a whiny voice. It must have been miserable serving Saul. This has to be the worst pity party in all of Scripture. It’s almost hard to imagine a grown man talking this way, say nothing about the king of Israel. He even said, “None of you is sorry for me.” He really thinks he’s the victim, even though he’s trying to murder David. Paranoia is one of the other hallmarks of mental illness, and Saul thinks everyone is against him: first, David, his most loyal general, then his son, Jonathan, whom he suspected of turning David against him, and now he thinks all of his men are conspiring against him. And it gets even worse. Much worse. The rest of this chapter is one of the darkest in the Old Testament. Saul becomes convinced that a town of priests is against him, ...
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