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Courtesy of www.LumoProject.com Blessed are you, L ORD our God, King of the universe, who commands us to guard and honor your creation with all our hearts, all our strength, all our lives. Pour your peace into our hearts, into the fractured streets, into the wounded world around us. May we kneel like the tax collector—repentant, fierce, unflinching—when we falter like the Pharisee. Lord Jesus Christ, Son of God, have mercy on me, a sinner! Strike through the corruption of money! What enslaves may become a force for good. Teach us to offer relief where others heap hardship. Teach us to honor your image in every soul. Lord Jesus Christ, Son of God, have mercy on me, a sinner! Empower us to wield our resources like thunder, breaking the chains of poverty, lifting the oppressed, turning scarcity into abundance until no neighbor lives in want. Lord Jesus Christ, Son of God, have mercy on me, a sinner! Arm us not only to resist evil in our lives, but to vanquish it with good in the world around us, confronting injustice, exploitation, and oppression with relentless righteousness. Lord Jesus Christ, Son of God, have mercy on me, a sinner! We thunder these prayers through Jesus Christ our Lord, who reigns with you and the Holy Spirit, one God, now and forever. Amen.

Courtesy of www.LumoProject.com Apostles' Creed c. AD 150 I believe in God, the Father Almighty, creator of heaven and earth. I believe in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried; he descended to the dead. On the third day, he rose again; he ascended into heaven, is seated at the right hand of the Father, and will come again to judge the living and the dead.​ I believe in the Holy Spirit, the holy catholic church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.​ Paleo-Christian Press Nicene Creed AD 325 & 381 We believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is, seen and unseen.​ We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, of one Being with the Father; through him, all things were made. For us and our salvation, he came down from heaven, was incarnate of the Holy Spirit and the Virgin Mary, and became truly human. For our sake, he was crucified under Pontius Pilate; he suffered death and was buried. On the third day, he rose again in accordance with the scriptures; he ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead, and his kingdom will have no end. We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father, who with the Father and the Son is worshiped and glorified, who has spoken through the prophets. We believe in one holy, catholic, and apostolic church. We acknowledge one baptism for the forgiveness of sins. We look for the resurrection of the dead and the life of the world to come. Amen.​ Courtesy of Telecinco Cinema Definition of Chalcedon AD 451​ Following the holy fathers, we teach with one voice that the Son of God and our Lord Jesus Christ is to be confessed as one and the same person, that he is perfect in Godhead and perfect in manhood, truly God and truly man, of a reasonable soul and body consisting of one substance with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood, like us in all respects, apart from sin.​ Begotten of his Father before the ages as regards his Godhead, but in these last days born for us and for our salvation of the Virgin Mary, the God-bearer. This one and the same Jesus Christ, the only-begotten Son of God, must be confessed to be in two natures, without confusion, without changes, without division, not as parted or separated into two persons, but one and the same Son and only-begotten God the Word, our Lord Jesus Christ. Even as the prophets from earliest times spoke of him, and our Lord Jesus Christ himself taught us, and the creed of the fathers has been handed down to us. Amen. Courtesy of www.LumoProject.com Confession of First-Century Faith AD 2019 We proclaim one God, the Father, from whom all things come and for whom all things live, and one Lord, Jesus Christ, through whom all things came and through whom we live. We will love the Lord our God with all our heart, soul, mind, and strength, and we will love our neighbors as ourselves. His commandments blaze on our hearts, and we will teach them to our children, speak of them at home and in public, rise with them, sleep with them, bind them to our actions and thoughts, and make them the rule of our homes. Christ died for our sins, was buried, and rose on the third day, just as the scriptures said. He appeared to Peter, then the twelve, then to more than 500 at once, to James, to all the apostles, and finally to Paul. Jesus appeared in the flesh, vindicated by the Spirit, seen by angels, preaching among the nations, believed in the world, and ascended in glory. Because of Jesus, we are God's children by faith. Baptized into Christ, clothed in him, we are all one—no Jew or Gentile, slave or free, male or female. We belong to him; we are Abraham's offspring, heirs of the promise. There is one body and one Spirit, one hope, one Lord, one faith, one baptism, and one God and Father of all, who is over all and through all and in all. We stand by faith, trembling in awe, proclaiming the Lord's death and resurrection whenever we eat this bread and drink this cup, until he comes again. Amen. * Based on 1 Cor. 8:6 ; Mark 12:29–31 (cf. Deut. 6:4–5 ; Lev. 19:18 ); 1 Cor. 15:3–8 ; 1 Tim. 3:16 ; Gal. 3:28–29 ; Rom. 9:8 ; Eph. 4:4–6 ; Rom. 11:11–20 ; 1 Cor. 11:26 .​​​​​​​​​​ Bibliography ​​ Bellinger, W. H., Jr., and Todd D. Still, eds. NRSV Baylor Annotated Study Bible . Waco, TX: Baylor University Press, 2019. ​ Book of Doctrines and Discipline . Lubbock, TX: Global Methodist Church, 2025. ​Coogan, Michael D., Marc D. Brettler, Carol A. Newsom, and Pheme Perkins, eds. NRSV New Oxford Annotated Bible with Apocrypha . 5th ed. New York: Oxford University Press, 2018. Costa, Tony. Early Christian Creeds & Hymns—What the Earliest Christians Believed in Word and Song: An Exegetical and Theological Study . Studies in the Ancient Church. Peterborough, ON: H&E Publishing, 2021.

Courtesy of www.LumoProject.com Our Name Our name, First Century Christian Faith , unites the fire of the first-century disciples with the urgent call to trust Jesus the Messiah today. Scholars may dig into Christian origins, using every modern tool to uncover the beginnings of his ministry and the birth of his church—but our trust in God makes him alive and unstoppable in our lives now. First Century Christian Faith is both ancient and urgent: a summons for Christians to follow Jesus with the fearless devotion of his original disciples, holding fast to his teaching without adding or subtracting (cf. 1 Cor. 4:6 ), living the gospel in power, courage, and love. Our Brand Our name proclaims what this ministry stands for in teaching and theology. First Century takes precedence because God sent Jesus incarnate at that decisive moment in history. The New Testament is our living guide to the historical Jesus and a model for how his church must operate today. Christian Faith declares our unwavering devotion, calling us to active participation in discipleship, to obey his commandments fully, and to live with the courage and fire of the first-century followers. Our Logo Our logo features an earth-tone circle in glacier blue, dusk blue, and evergreen. The roundel unfolds into three distinct elements: 1) the dome-like glacier blue sky, scattering the light of heaven across the earth; 2) an open Bible in dusk blue, revealing God's truth; and 3) an evergreen leaf, symbolizing growth and eternal life. An evergreen cross energizes the emblem, with the initials FCCF in each corner. The design embodies our pursuit of first-century Christian faith and paleo-orthodoxy. We chose blue for three reasons: it is God's favorite color in Scripture ( see " Blue: God's Favorite Color "), it represents Judaism and the Law of Moses, and science shows it is the most calming hue ( see here ). Dusk blue brings a subtle light to otherwise deeper shades, reflecting the period after sunset and before nightfall—reminding us that Jesus is our light in a dark, sinful world ( John 3:19–21 ). Evergreen signifies nature, life on earth, and eternal life with God. The circle portrays unity with Jesus and the continuity of historical Christianity. The leaves mark the birth of the faith in the first century and its growth throughout the world. The initials FCCF recall how the gospel spread from Jerusalem to the ends of the earth, blessings that continue for us today. Finally, the fusion of blue and evergreen evokes the distinct yet harmonious identities of Jews and Christian Gentiles within God's kingdom. By embracing this emblem, we declare our commitment to cherishing the original meaning of Jesus' lessons and living them fully in the present. Our Logo History Primary Logo (August 2013–December 2015) Social Media Cover (December 2015–August 2019) Primary Logo (August 2019–April 2021) Primary Logo (April 2021–September 2022) Secondary Logo (June 2021–September 2022) Primary Logo (September 2022–present) Secondary Logo (February 2024–present)

Paleo-Christian Press First Century Christian Faith is about following Jesus in the way he was first known: fully human, fully divine, alive and active among his people. It is not about abstract ideas or distant history—it is about encountering the living Christ and letting that encounter shape how we live, worship, and serve.   I began this ministry in 2017, driven by a desire to explore Christianity at its roots. I wanted to bring together two worlds that rarely meet: the devotion of believers and the insight of scholarship. Scholars study the historical Jesus ; churchgoers worship the Christ of faith . I wanted to do both. I wanted to see the historical Jesus and believe in his divinity without compromise. This pursuit of the authentic Jesus is at the heart of First Century Christian Faith . Christian origins is an academic field that 1) quests for the historical Jesus, 2) examines whether his followers were justified in worshiping him as the Messiah, and 3) studies the apostle Paul's influence on the formation and growth of the early church. Scholars also research biblical archaeology, as well as ancient Near Eastern and Greco-Roman literature, to give the New Testament its full context. By combining these studies with personal discipleship, I aim to help us see the historical Jesus Christ of faith —the one who transforms hearts today, not just a figure of the past. Courtesy of www.LumoProject.com Jesus, the Church & the Way of Discipleship Most approaches to interpretation emphasize piety, while the historical-grammatical method grounds faith in history and literature. This method revealed the authentic Jesus to me and sparked a spiritual rebirth that changed my faith. Traveling among the churches of Christendom, I sought glimpses of "first-century faith" and learned to embrace both his divinity and humanity more fully. ​ I use the historical-grammatical method to teach others how to follow Jesus more faithfully. I hope for a return to first-century faith and a recovery of paleo-orthodoxy —the central beliefs that have held Christians together through the ages. Let us hear the words of Vincent of Lérins (d. c. AD 450), the Gallo-Roman theologian: ​ ​ Moreover, in the universal church, all possible care must be taken that we hold that faith which has been believed everywhere, always, by all. That is indeed and, in the strictest sense, "universal," which, as the name itself and the reason of the thing declare, comprehends all universally. We shall observe this rule if we follow universality, antiquity, and the principle of consent. We shall follow universality if we confess that one faith to be accurate, which the whole church throughout the world confesses; antiquity, if we in no wise depart from those interpretations which it is manifest were notoriously held by our holy ancestors and fathers; consent, in like manner, if in antiquity itself we adhere to the consentient definitions and determinations of all, or at the least of almost all pastors and theologians (adapt. Rea, p. 40).   Christology and ecclesiology go together: the church is Christ's body and the pillar of truth ( 1 Tim. 3:15 ) . It is not a collection of traditions or labels but a living fellowship seeking Jesus "in Spirit and truth" ( John 4:23 ) . It is holy, multiethnic, and mission-oriented. Paleo-Christian Press Reading Scripture with First-Century Eyes ​ Too often we read the New Testament through the eyes of later centuries—through the Reformation (1517–1648) and the Enlightenment (c. 1715–1789)—rather than with first-century eyes and hearts attuned to Christ. Let us heed the words of British scholar N. T. Wright (b. 1948): "For too long we have read Scripture with nineteenth-century eyes and sixteenth-century questions. It's time to get back to reading with first-century eyes and twenty-first-century questions" ( Justification , p. 37). First Century Christian Faith emphasizes plain reading of Scripture. Jesus' teachings, like the Beatitudes ( Matt. 5:3–12 ) , are not abstract ideals—they are a call to act, to live in righteousness and mercy here and now. Courtesy of www.LumoProject.com A Heritage of Faithful Disciples   First Century Christian Faith traces a line of disciples who preserved the gospel through devotion, service, and courage: the original Christians, desert ascetics, medieval "Modern Devotion" movements, Franciscans, proto-Protestants, Anabaptists, United Brethren (Moravians), Pietists, early Methodist movement, and Messianic Jews ( see " Paleo-Orthodoxy & Succession "). They lived the gospel faithfully, often apart from political power, embodying what it truly means to follow Jesus. As Daniel C. Juster (b. 1947), the Israel-based theologian, observes, these groups remained committed to the Jewish roots of Christianity ( see " Israel: Election & Identity ") . N. T. Wright adds: The eighteenth century saw great movements of revival, mainly through the Methodist movement led by John and Charles Wesley and George Whitefield. I suspect that the Wesleyan emphasis on Christian experience, both the "spiritual" experience of knowing the love of God in one's own heart and life and the "practical" experience of living a holy life for oneself and of working for God's justice in the world, might well be cited as evidence of a movement in which parts of the church did integrate several elements in the gospels, a synthesis that the majority of Western Christians have allowed to fall apart ( Justification , p. 37). Courtesy of www.LumoProject.com Experiencing a Hebraic Wave ​ First Century Christian Faith embraces a Messianic "commonwealth" approach to covenant theology: God relates to Israel through the Law of Moses and to the church through the Law of Christ (cf. 1 Cor. 9:21 ; Gal. 3:17–25 , 6:2 ), without changing the promise of salvation in Christ for all, received by the justification of faith. Paul declared that God never abandoned the Jewish people and includes Gentiles in his plan ( Rom. 11:25–26 ). The rediscovery of the Didachē , the Dead Sea Scrolls, the establishment of Israel, and the rise of Messianic Judaism show God's faithfulness in revealing the Jewish roots of the faith. German theologian Jürgen Moltmann (1926–2024) observed: "We stand today in a remarkable period of transition . . . the Christian faith is experiencing what I would like to call a 'Hebraic wave'" (Wilson, p. 125).​ Courtesy of www.LumoProject.com An Instrument of Peace ​ First Century Christian Faith seeks unity between Christian Gentiles and Messianic Jews, emphasizing the shared inheritance in Christ. It follows a ministry of service and love, affirming Israel's calling (cf. Rom. 11:29 ) and the unity of all believers in Christ (cf. Gal. 3:28 ). It belongs to the one holy, universal church—the living body of Christ, with one Spirit, one hope, one Lord, one faith, one baptism, and one God and Father of all—where all true believers are united in him (cf. Eph. 4:4–6 ) . Let us pray in the words attributed to Francis of Assisi (1182–1226) , the humble friar of Italy: ​ Lord, make me an instrument of your peace: where there is hatred, let me sow love; where there is injury, pardon; where there is discord, union; where there is error, truth; where there is doubt, faith; where there is despair, hope; where there is darkness, light; where there is sadness, joy. Grant that I may not seek so much to be consoled as to console, to be understood, to understand, to be loved as to love. Because it is in giving that we receive, in forgiving that we are forgiven, and in dying that we are born to eternal life. Amen. Courtesy of www.LumoProject.com Conclusion ​ Hear the words of Richard C. Halverson (1916–1995), who once served as chaplain to the United States Senate: ​ In the beginning, the church was a fellowship of men and women centered on the living Christ. They had a personal and vital relationship with the Lord, and it transformed their lives and the world around them. Then the church moved to Greece, where it became a philosophy. Then it moved to Rome, where it became an institution. Next, it moved to Europe, where it became a culture. Finally, it moved to America, where it has become an enterprise (Dunnam, pp. 31–32; Larson, p. 50). ​ First Century Christian Faith seeks to live and share Jesus without compromise—not through politics, but through love, faith, and daily devotion. The church thrives as transformed hearts, renewed communities, and gospel-shaped lives bear witness to Christ. This ministry is one of faith, hope, and love  ( 1 Cor. 13:13 ). ​​ Peace be with you, ​ James M. Collazo, M.T.S. Theological Content Lead Paleo-Christian Press Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; In your infinite love, you gave your Son, Jesus, as Redeemer and author of everlasting life. By his death, resurrection, and ascension, you perfected our redemption, and through the Spirit you sent forth apostles, prophets, evangelists, pastors, and teachers to gather a people for your praise. Grant us grace to proclaim the gospel of reconciliation, to use the authority you entrust not for harm but for salvation, and to serve as wise stewards until the day we enter everlasting joy through Jesus the Messiah, our Lord. Amen. Bibliography ​ ​Bauckham, Richard.  Jesus and the God of Israel: "God Crucified" and Other Essays on the New Testament's Christology of Divine Identity . Milton Keynes, UK: Paternoster, 2008.   Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019.   Bornstein, Daniel E., ed. A People's History of Christianity, Vol. 4: Medieval Christianity . Edited by Denis R. Janz. Minneapolis: Fortress, 2009. ​ Braaten, Carl E., and Robert W. Jenson, eds. Jews and Christians: People of God . Grand Rapids: Eerdmans, 2003.   ​​Burrus, Virginia, ed. A People's History of Christianity, Vol. 2: Late Ancient Christianity . Edited by Denis R. Janz. Minneapolis: Fortress, 2005. ​ Danker, Ryan N., ed. The Faith Once Delivered: A Wesleyan Witness to Christian Orthodoxy . Alexandria, VA: John Wesley Institute, 2022.   Dobson, Kent. NIV First-Century Study Bible: Explore Scripture in Its Jewish and Early Christian Context . Grand Rapids: Zondervan, 2014. ​ Dunnam, Maxie D. Cultivating a Thoughtful Faith . Edited by Stephen G. W. Moore. Nashville, Abingdon, 2005. ​ ​Horsley, Richard A., ed. A People's History of Christianity, Vol. 1: Christian Origins . Edited by Denis R. Janz. Minneapolis: Fortress, 2005.   Juster, Daniel C. Passion for Israel: A Short History of the Evangelical Church's Commitment to the Jewish People and Israel . Clarksville, MD: Messianic Jewish Publications, 2012. ​ ⸻. That They May Be One: A Brief Review of Church Restoration Movements and Their Connection to the Jewish People . Clarksville, MD: Messianic Jewish Publications, 2009. Klett, Fred. "Not Replacement... Expansion!" Monergism. Christian Publication Resource Foundation, 2021. link . ​ Knight, Jonathan. Christian Origins . New York: T&T Clark, 2008. ​ Lapide, Pinchas E. Hebrew in the Church . Grand Rapids: Eerdmans, 1984. ​ Larson, Bruce.  Wind and Fire: Living Out the Book of Acts . Waco, TX: Word, 1984.​ ​ Lawson, Steve. Pillars of Grace AD 100–1564 . Vol. 2 of A Long Line of Godly Men. Sanford, FL: Reformation Trust, 2011. ​​​ Matheson, Peter, ed. A People's History of Christianity, Vol. 5: Reformation Christianity . Edited by Denis R. Janz. Minneapolis: Fortress, 2007. ​ McDermott, Gerald, ed. Understanding the Jewish Roots of Christianity: Biblical, Theological, and Historical Essays on the Relationship Between Christianity and Judaism . Bellingham, WA: Lexham, 2021. ​ ​Porterfield, Amanda, ed. A People's History of Christianity, Vol. 5: Modern Christianity to 1900 . Edited by Denis R. Janz. Minneapolis: Fortress, 2006.​ ​ Rea, Robert F. Why Church History Matters: An Invitation to Love and Learn from Our Past . Downers Grove, IL: InterVarsity, 2014. ​ Rubin, Barry, and David H. Stern, eds.  The Complete Jewish Study Bible . Peabody, MA: Hendrickson, 2016. ​ Shelley, Bruce L. Church History in Plain Language . 5th ed. Edited by Marshall Shelley. Grand Rapids: Zondervan Academic, 2020. ​ Soulen, R. Kendall.  The God of Israel and Christian Theology . Minneapolis: Fortress, 1996. ​ Spinrad, Paul. "Whither Messianic Judaism?" Medium (blog). December 13, 2014. link . ​ Stern, David H. Messianic Judaism: A Modern Movement with an Ancient Past . 2nd ed. Clarksville, MD: Messianic Jewish Publications, 2009. ​ ⸻. Restoring the Jewishness of the Gospel: A Message for Christians, Revised Edition . Clarksville, MD: Messianic Jewish Publications, 2010.​ Storms, Sam. "Replacement Theology or Inclusion Theology?" Sam Storms: Enjoying God (blog). November 1, 2017. link . ​ Strauss, Mark L. Four Portraits, One Jesus: A Survey of Jesus and the Gospels . 2nd ed. Grand Rapids: Zondervan, 2020. Trotter, Perry, and Steve Murray. "Replacement Theology: Time-Honoured Error." Israel in the Biblical Worldview. January 1, 2016. Video, 7:00. link . Varner, William, Arnold G. Fruchtenbaum, David H. Stern, John Fischer, and Gershon Nerel. How Jewish Is Christianity? Two Views on the Messianic Movement . Counterpoints. Edited by Louis Goldberg and Stanley N. Gundry. Grand Rapids: Zondervan, 2003.   ​Westin, Gunnar. The Free Church Through the Ages . Nashville: Broadman, 1958.  ​ Wilson, Marvin R. Our Father Abraham: Jewish Roots of the Christian Faith . Grand Rapids: Eerdmans, 1989. ​ Wright, N. T. How God Became King: The Forgotten Story of the Gospels . San Francisco: HarperOne, 2016.  ​​ ⸻. Justification: God's Plan and Paul's Vision . Downers Grove, IL: IVP Academic, 2016. ​ Wright, N. T., and Michael F. Bird. The New Testament in Its World: An Introduction to the History, Literature, and Theology of the First Christians . Grand Rapids: Zondervan, 2019. ​ Wyschogrod, Michael.  Abraham's Promise: Judaism and Jewish–Christian Relations . Edited by R. Kendall Soulen. Grand Rapids: Eerdmans, 2004. ​ ⸻.  The Body of Faith: God in the People Israel . Lanham, MD: Rowman & Littlefield, 2000.

Paleo-Christian Press Introduction Mary of Nazareth (Hebrew: Miryam ha-Notzrit —Greek: Maria hē Nazо̄rēnē ) was born circa 18 BC (3743–3744 in the Hebrew calendar) in the Roman district of Galilee. She came from the royal lineage of David, the ancient king of Israel. Because of this high Jewish pedigree, God chose Mary as the mother of Israel's long-awaited Messiah, Jesus. Her sister may have been Mary of Clopas ( John 19:25 ). The only relative of Mary that we know by name is Elizabeth, the cousin who gave birth to John the Baptist. Elizabeth was the wife of Zechariah, a priest from the Abijah division—she came from the ancient priestly lines of Aaron and Levi ( Luke 1:5 , 36 ). This connection suggests that Mary, too, was a descendant of Israel's old religious hierarchy. Scholars often identify Luke's genealogy of Jesus with Mary, while they consider Matthew's to be about Joseph, Jesus' earthly father. The Davidic line of Mary descended from Nathan, the third son of David and Bathsheba ( Luke 3:31 ). However, Joseph's line originated from Solomon, their firstborn son, who became an esteemed king in his own right ( Matt. 1:6–7 ). The lineages of Mary, Elizabeth, and Joseph all came from the tribe of Judah. ​ When Mary visited Elizabeth in the Judean hill country in Hebron, she traveled about 100 miles (161 kilometers) due south from Nazareth ( Luke 1:39–40 ). Hebron was a city of priests dating from the time of Joshua, who entered the Promised Land and established the kingdom of Israel ( Josh. 11:21 , 21:11 , 13 ). Mary spent about three months with Elizabeth before returning to her home in Galilee. Why did Luke mention this trip in his gospel? It both established a connection between Jesus and his cousin, John the Baptist, and reinforced his claim to the royal house of David. Mary needed emotional support from Elizabeth, which was perhaps scarce while living with disapproving and scandalized parents. Courtesy of www.LumoProject.com Consenting with God ​ Too often, we assume Mary ​obeyed God without reservation. However, this is not what we see in the text. Luke explained that she felt troubled by the angel Gabriel's message, "Greetings, you who are highly favored! The Lord is with you" ( Luke 1:28 ). Many commentators in our day believe the ancients were more superstitious (i.e., religious) than most people are now. However, doubt and skepticism were always the essential characteristics of our human consciousness. Faith, on the other hand, is a gift from God ( Eph. 2:8 ). The New International Version (NIV) translation of Luke 1:29 ("She was greatly troubled") corresponds to the original Greek dietarachthē ( G1298 ). This word suggests extreme agitation. Mary thoroughly reasoned over Gabriel's message, as the Greek dielogizeto ( G1260 ) implies at the end of verse 29 ("[she] wondered what kind of greeting this might be"). So when he comforted her by saying, "Do not be afraid, Mary; you have found favor with God. You will conceive and give birth to a son, and you are to call him Jesus" ( Luke 1:30–31 ), Mary continued to argue. Even in the first century, this young Jewish woman knew that virgins could not give birth to children—it is a violation of nature ( Luke 1:34 ). Little did she know this line of debate would go on well into the future generations; one that would eventually divide the Jews from Christian Gentiles. Gabriel answered Mary's question: "The Holy Spirit will come on you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God. . . . For no word from God will ever fail" ( Luke 1:35–37 ). In other words, God will contradict his own laws of nature to impregnate Mary without sexual intercourse. As a sign to confirm her doubt, God also caused her elderly cousin Elizabeth to conceive a child well beyond the childbearing age ( Luke 1:36 ). ​ Consent is a significant focus in intimate relationships today. That said, many readers of the New Testament assume Mary did not have a choice to give birth to Jesus. However, we know that God is a perfect gentleman. ​The Lord himself says, "Here I am! I stand at the door and knock" ( Rev. 3:20 ). He does not kick the door down like a criminal would. God also visited Mary with respect and dignity. To be sure, this was her statement of consent: "I am the Lord's servant. May your word to me be fulfilled" ( Luke 1:38 ). Mary also praised God by singing this hymn we know today as the Magnificat (from the Latin translation of the first clause): ​ My soul glorifies the Lord [Latin: Magnificat anima mea Dominum ], and my spirit rejoices in God my Savior, for he has been mindful of the humble state of his servant. From now on, all generations will call me blessed, for the Mighty One has done great things for me—holy is his name. His mercy extends to those who fear him, from generation to generation. He has performed mighty deeds with his arm; he has scattered those who are proud in their inmost thoughts. He has brought down rulers from their thrones but has lifted up the humble. He has filled the hungry with good things but has sent the rich away empty. He has helped his servant Israel, remembering to be merciful to Abraham and his descendants forever, just as he promised our ancestors ( Luke 1:46–55 ). Courtesy of www.LumoProject.com Mary: Virgin or Young Woman? The virgin birth of Jesus is one of the most controversial doctrines between Jews and Christians. It is not a recent phenomenon, either. In AD 90, Judea's leading rabbis convened in the coastal city of Jamnia (Hebrew: Yavneh , H2996 ) to determine which biblical texts held Jewish authority. After losing their sanctuary in AD 70, these Jewish leaders had to adapt their traditions from the temple to the synagogue, from the priestly to the rabbinical. One of the decisions made at the Council of Jamnia was the rejection of the Septuagint, the Greek translation of the Old Testament for Hellenistic Jews. According to legend, a group of seventy (Latin: septuaginta ) Jewish scholars met in Alexandria circa 200 BC to translate the Hebrew scriptures into Greek—the language of Mediterranean business. There were two reasons that Jamnia denied the Septuagint's validity: 1) The authors of the New Testament used Greek translations exclusively in their quotes of the Old Testament, and 2) The Septuagint's rendering of Isaiah 7:14 used parthenos ( G3933 ) to translate the Hebrew almah ( H5959 ). Even today, Jewish and Christian theologians debate whether almah means only "young woman" without considering her sexuality or if it only applies to virgins. However, it seems that Christian scholars have the winning argument. The Septuagint's Jewish translators, who spoke Greek and Hebrew, understood almah to imply a woman's virginity. Hence, they used parthenos , a Greek term referring only to virginal women. Therefore, Matthew was not wrong to ascribe Isaiah's prophecy to Mary ( Matt. 1:21–23 ). Courtesy of www.LumoProject.com All Generations . . . ​ Everything we may learn about the "historical Mary" comes only from the New Testament. We know that she gave birth to other children after Jesus' nativity: James, Joseph, Simon, Jude, and at least two sisters ( Matt. 13:55 ; Mark 6:3 , 15:47 , 16:1 ; Gal. 1:19 ). This coincides with Matthew's testimony that she enjoyed regular intimacy with Joseph after Jesus was born ( Matt. 1:25 ). Mary interweaves into the earthly life of Jesus on rare occasions and even doubted his ministry at first. However, when we see her interact with him at Cana, Mary comes to understand Jesus' mission ( John 2:3–5 ). That did not prevent her from suffering a mother's grief during the crucifixion. Mary was one of the first witnesses to the resurrection, visiting Jesus' grave as often as possible. More importantly, Mary came to believe in Jesus as her firstborn son and the only-begotten Son of God. Luke told us the apostles were "all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers" in a room upstairs ( Acts 1:14 ). One of her sons, James, would go on to lead the early church from Jerusalem. ​ All generations have indeed called Mary blessed. Granted, some of this honor for an otherwise obscure Galilean peasant has gone too far into heresy and blasphemy. However, there is a place for all Christians to observe Mary's servant heart toward God, which continued throughout Jesus' earthly life and beyond. Some pious fictions suggest the Lord assumed his mother into heaven after death. Others call Mary the "Queen of Heaven," a title that is pagan and idolatrous ( Jer. 7:18 , 44:17–25 ). However, Mary died as all people do. She stayed in Jerusalem until her last day, serving as a matron to the church under the care of her son James. Nevertheless, we may rightly describe Mary as the virgin God-bearer (Greek: Theotokos ; G2316 , G5110 ) regarding Jesus' humanity ( see " Definition of Chalcedon "). Courtesy of www.LumoProject.com Conclusion Mary's life shows how God's plan unfolds over time. She came from a royal family and played an essential role in the birth of Jesus. It connects to ancient prophecies and marks the beginning of a new era. Mary's story was marked by faith, humility, and obedience, setting an exemplary standard for all believers. When she visited her relative Elizabeth, their bond grew more substantial, and it became clear that Jesus and John the Baptist were connected in God's plan. This visit confirmed the importance of Jesus' mission and family history. Mary showed great courage, deep devotion, and complete trust in God throughout her life. Her story continues to inspire people as a key part of God's plan for salvation. ​ Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; you have taken to yourself the blessed virgin Mary, mother of your incarnate Son: Grant that we, whom his blood has redeemed, may share with her the glory of your eternal kingdom; through Jesus the Messiah our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and forever. Amen.​ Bibliography ​ Athans, Mary Christine. In Quest of the Jewish Mary: The Mother of Jesus in History, Theology, and Spirituality . Maryknoll, NY: Orbis, 2013. Bard, Mitchell G. "Jabneh." Jewish Virtual Library. link . Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. Cain, Seymour, J. Coert Rylaarsdam, David Flusser, Linwood Fredericksen, Frederick Fyvie Bruce, H. Grady Davis, Robert L. Faherty, Robert M. Grant, Nahum M. Sarna, Krister Stendahl, and Emilie T. Sander, eds. "New Testament Canon, Texts, and Versions: The New Testament Canon Conditions Aiding the Formation of the Canon." Encyclopædia Britannica . Chicago: Britannica, 2010–present. link . ​ Gottheil, Richard, and M. Seligsohn. "Jabneh or Jamnia." Jewish Encyclopedia . Philadelphia: Kopelman, 2021. link . Lizorkin-Eyzenberg, Eli. "Council of Jamnia and Old Testament Canon." Jewish Studies (blog). Israel Institute of Biblical Studies. March 8, 2014. link . ​ McKnight, Scot. The Real Mary: Why Protestant Christians Can Embrace the Mother of Jesus . Brewster, MA: Paraclete, 2016. Perry, Tim. Mary for Evangelicals: Toward an Understanding of the Mother of Our Lord . Downers Grove, IL: InterVarsity, 2006. ​ Shenton, Andrew. Arvo Pärt's Resonant Texts: Choral and Organ Music 1956–2015 . Cambridge, UK: Cambridge University Press, 2018.

Courtesy of www.LumoProject.com Introduction Thomas (Hebrew: Thomas —Greek: Thōmas ) was born circa AD 10 (3770–3771 in the Hebrew calendar) in the Roman district of Galilee. Only eleven mentions of "Thomas" in the New Testament are often listed among the eleven other apostles of Jesus. Like most others, he was most likely a Galilean, perhaps a fisherman like Simon Peter and Andrew of Bethsaida. Of the four gospel writers, only John wrote about Thomas at any length. John said the apostles called Thomas "the twin" ( John 20:24 ,  21:2 ), meaning his name. Thōmas ( G2381 ) is the Greek rendering of the Aramaic Tawoma , which means "twin" and is similar to the Hebrew Tawom ( H8380 , "twin"). Thomas was "also known as Didymus" ( John 20:24 ), from didumos , the Greek word for "twin" ( G1324 ). Thomas emerges from the pages of the New Testament as a figure marked by his skepticism and eventual profound belief. His interactions with Jesus, notably his initial doubt about the resurrection until he witnessed it himself, offer a compelling narrative of faith and doubt intertwined. Despite his initial hesitation, Thomas' declaration upon seeing Jesus' wounds, "My Lord and my God" ( John 20:28 ), is a powerful testament to his eventual conviction. Beyond his moments of doubt, Thomas' journey reflects the complexities of belief and the transformative power of encountering the divine. While more prominent apostles may overshadow his role, Thomas' story remains a poignant reminder of the human struggle for faith and the profound impact of encountering the risen Christ ( see " Religious Repatriates: Moving from Deconstruction to Reconstruction "). Courtesy of www.LumoProject.com Example of Radical Faith ​ Christians usually typecast him as "doubting Thomas" because he wanted to verify the resurrected Jesus. They deem him a skeptic who questions all truth claims with reasonable doubt. In John's overall record of Thomas, however, we overlook two shining moments of great faith. When Jesus told the disciples that he was taking them back to Judea because their mutual friend Lazarus died ( John 11:7–15 ), Thomas gave this particular response: "Let us also go, that we may die with him" ( John 11:16 ). The others were afraid of being killed alongside Jesus because the Judean religious leaders wanted to execute him for blasphemy ( John 10:31–39 , 11:8 ). Yet, Thomas was the one willing to risk martyrdom in the name of Christ. When Jesus informed the disciples, "You know the way to the place where I am going" ( John 14:4 ), Thomas asked, "Lord, we don't know where you are going, so how can we know the way?" ( John 14:5 ). This was another shining moment of great faith for Thomas. He wanted to know how to find Jesus after the priests arrested him. Thomas did not yet understand that Jesus would be resurrected and ascend into heaven. However, he did realize the Lord was speaking of his imminent crucifixion. This realization did not deter Thomas from hoping to find him alive somehow. In response, Jesus told him, "I am the way and the truth and the life. No one comes to the Father except through me" ( John 14:6 ). Courtesy of www.LumoProject.com Disciple of Evidential Faith Perhaps we may consider Thomas the forerunner in the "quest for the historical Jesus," yet one who also confessed the "Christ of faith." His evidential faith was based on testing whether the reports of Jesus' resurrection were accurate. The other disciples doubted when Mary Magdalene and the other women told them about the resurrection ( Luke 24:10–11 ). By the time Thomas was informed, the others had already seen Jesus' hands and side for themselves ( John 20:20 ). Thomas hoped. He responded, "Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe" ( John 20:25 ). Thomas wanted to believe, just like he wanted to know how to find Jesus after his arrest. He did not say, "That is impossible; no one comes back from the dead." Thomas was not that kind of skeptic, and we may even find his initial doubt reasonable. Jesus, showing himself to be God in human flesh and blood, instructed Thomas, "Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe" ( John 20:27 ). A "doubting Thomas" no more, he gave this astonishing confession: "My Lord and my God!" ( John 20:28 ). Notice, the text never mentions anything about Thomas touching Christ's wounds—he did not have to do so. While Jesus asked him, "Have you believed because you have seen me?" he commends us today: "Blessed are those who have not seen and yet have believed" ( John 20:29 ). Thomas was blessed to have lived in the first century, when he witnessed the historical Jesus before and after the resurrection. How much more blessed are we, twenty-first-century believers, to know Christ while we await the day to see him before our eyes?! Paleo-Christian Press Thomas' Evangelism in India ​ Most extrabiblical accounts of Jesus' apostles originate from questionable sources written well after the first century and are likely not historically reliable. With Thomas, however, there is a very ancient Christian tradition in the Indian state of Kerala. Patristic sources from the third and fourth centuries indicate that Thomas traveled along the Silk Road from Judea to India in AD 52. He probably intended to evangelize the Aramaic-speaking Jewish dispersion who lived along the old trade routes on the Malabar Coast from the reign of King Solomon (r. c. 967–c. 928 BC). To this day, various churches throughout Kerala identify themselves as "Saint Thomas Christians" (Syriac: Mar Thoma Nasrani , lit. "Saint Thomas Nazarenes") with a strong lineage to the early church. When the Portuguese navigator Vasco da Gama (c. 1460–1524) first arrived in Kerala in 1498, he was surprised to find an indigenous Christian population. The narrative of Thomas' journey to India emerges as a beacon of historical intrigue amidst the shadowy landscape of extrabiblical accounts concerning Jesus' apostles. While many of these accounts lack integrity, the ancient Christian tradition firmly rooted in the Indian state of Kerala offers a compelling and enduring legend. Supported by patristic sources from the third and fourth centuries, the notion of Thomas traversing the Silk Road from Judea to India in AD 52 carries a weight of plausibility. His purpose was to bring the message of Jesus to the Aramaic-speaking Jewish communities scattered along the ancient trade routes of the Malabar Coast, a tradition potentially dating back to the reign of King Solomon. The legacy of Thomas' mission endures today in the various churches of Kerala, which proudly identify as "Saint Thomas Christians," a testament to their deep-rooted connection to the early Christian church. Even the astonishment of Vasco da Gama upon encountering an indigenous Christian population in 1498 adds a poignant layer to this tradition, underscoring the enduring impact of Thomas' journey on Kerala's religious and cultural fabric. Courtesy of www.LumoProject.com Conclusion Thomas' journey highlights the human struggle to reconcile doubt with belief. Despite his initial skepticism, he dared to seek evidence for himself, embodying the quest for truth that resonates with many. His transformation from doubter to believer underscores the resilience of faith and the power of encountering the divine firsthand. Thomas' story serves as a beacon of hope for those navigating their own doubts, showing that through honest inquiry and openness, one can ultimately find clarity and conviction. In a world fraught with uncertainty, Thomas' example encourages us to embrace our doubts as a stepping stone toward a deeper understanding of faith and a more profound connection to the sacred. ​ Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; for you strengthened your apostle Thomas with firm and sure faith in your Son's resurrection. Grant us so perfectly and without a doubt to believe in Jesus the Messiah, our Lord and our God, that our faith may never be found wanting in your sight; through him who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.​ Bibliography ​ Bard, Mitchell G. "King Solomon." Jewish Virtual Library. link . Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. Hurtado, Larry W. Lord Jesus Christ: Devotion to Jesus in Earliest Christianity . Grand Rapids: Eerdmans, 2003. MacCulloch, Diarmaid. Christianity: The First Thousand Years . New York: Penguin, 2011. McBirnie, William Steuart. The Search for the Twelve Apostles . Carol Stream, IL: Tyndale Momentum, 2008. ​ McDowell, Sean. The Fate of the Apostles: Examining the Martyrdom Accounts of the Closest Followers of Jesus . Abingdon, UK: Taylor & Francis, 2016. ​ Most, Glenn W. Doubting Thomas . Cambridge, MA: Harvard University Press, 2009.

Courtesy of www.LumoProject.com Introduction Nathanael son of Tolmai (Hebrew: bar Tolmai —Greek: Bartholomaios , "Bartholomew") was born circa AD 15 (3775–3776 in the Hebrew calendar) in the Roman district of Galilee. The synoptic gospel writers Matthew, Mark, and Luke ( Matt. 10:3 ; Mark 3:18 ; Luke 6:14 ; Acts 1:13 ) called him Bartholomew ( G918 , "son of Tolmai," from H1247 and H8526 ), while John referred to him by his first name, Nathanaēl ( G3482 , from H5417 ; Nethanel , "gift from God;" see 21:1-2 ). He was from the Galilean village of Cana, where Jesus turned water into wine ( John 2:1-12 ; 4:46 ). Many biblical scholars consider Nathanael and Bartholomew to be two different men. However, their strict criticism methods rule out the process of elimination between the synoptic lists of Jesus' apostles and that of John. It is evident by the etymology of both names that Nathanael was his first name, while Bartholomew was his surname. Nathanael was a close friend of Philip of Bethsaida, who introduced him to Jesus ( John 1:45 ). Courtesy of www.LumoProject.com Nathanael: A True Israelite Nathanael Bartholomew is a minor character in the gospels. Nevertheless, his fifteen minutes of fame in John's gospel was significant ( John 1:43–50 ). When Jesus met Nathanael, he remarked, "Here truly is an Israelite in whom there is no deceit" ( John 1:47 ). Why did he announce this? Was Jesus being sarcastic? The comment was sincere, referring to Nathanael's enthusiasm while he awaited the Messiah. He was genuinely surprised when Jesus noticed him under the fig tree ( John 1:48 ). The fig tree was no coincidence. The prophet Micah foresaw God's messianic kingdom: He will judge between many peoples and will settle disputes for strong nations far and wide. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore. Everyone will sit under their own vine and under their own fig tree, and no one will make them afraid, for the L ORD Almighty has spoken ( Mic. 4:3–4 ). ​ Nathanael was a "genuine Israelite" because he still hoped for the Messiah, diligently preserving the fig tree of his faith. In the narrative, Jesus alluded to Nathanael being a responsible tree farmer. It takes many years of patience and care to grow a fig tree, especially one that can provide shade. Nathanael was taken aback when Jesus observed his long-awaited hope under his fig tree. When he asked, "Nazareth! Can anything good come from there?" ( John 1:46 ), Philip knew Nathanael was about to have an answer for his lifelong existential hope. Only the true Messiah could know a true Israelite. Therefore, Nathanael confessed, "Rabbi, you are the Son of God; you are the king of Israel" ( John 1:49 ). True to form, Jesus responded, "You believe because I told you I saw you under the fig tree. You will see greater things than that" ( John 1:50 ). ​ Paleo-Christian Press Missionary to India ​ In his book Church History , Eusebius of Caesarea (AD 260–340) wrote, "Pantaenus was one of these [philosophers], and is said to have gone to India. It is reported that among persons who knew of Christ, he found the gospel according to Matthew, which had anticipated his arrival. For Bartholomew, one of the apostles had preached to them and left with them the writing of Matthew in Hebrew, which they had preserved till that time" ( Church History 5.10 ). This passage is significant because it suggests early Christian missionary activity beyond the traditional areas of the Roman Empire, reaching as far as India. It also highlights the role of apostolic tradition in disseminating and preserving the Christian message. Courtesy of www.LumoProject.com Conclusion Nathanael, also called Bartholomew, is a fascinating figure in history. He was born in Galilee, and his story in John's gospel shows his journey from doubt to strong belief. There's some debate among scholars about whether Nathanael and Bartholomew are the same person, but what is clear is that he was a loyal follower of Jesus. He worked with Philip and was ready to follow Jesus when he was called, showing how meeting Jesus can change a person's life. Nathanael's life encourages us to deepen our relationship with Jesus and follow him today. ​ Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; you gave your apostle Bartholomew grace honestly to believe and to preach your Word: Grant that your church may love what he thought and preach what he taught; through Jesus the Messiah our Lord, who lives and reigns with you and the Holy Spirit, one God, forever and ever. Amen.​ Bibliography ​ Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. ​ Britannica, eds. "St. Bartholomew." Encyclopædia Britannica . Chicago: Britannica, 2010–present. link . Eusebius. "The Church History of Eusebius." Translated by Arthur Cushman McGiffert. Nicene and Post-Nicene Fathers, Ser. 2, Vol. 1: Eusebius Pamphilus: Church History; Life of Constantine; Oration in Praise of Constantine . Edited by Philip Schaff and Henry Wace. Grand Rapids: Eerdmans, 1890. ​ Ferguson, Everett. "Eusebius of Caesarea." Christian History 72 (2001). link . ​ Kranz, Jeffrey. The Beginner's Guide to the Bible . Bellingham, WA: OverviewBible, 2020. ​​ Nelson, Ryan. "Who Was Bartholomew the Apostle? The Beginner's Guide." OverviewBible. June 19, 2019. link . ​ Staff. "The Symbolism of Figs in the Bible." One for Israel. link .

Courtesy of www.LumoProject.com Introduction When Pontius Pilate asked Jesus whether he was a king, he answered, "You say that I am a king. The reason I was born and came into the world is to testify to the truth. Everyone on the side of truth listens to me." Pilate, the Roman governor of Judea, was probably annoyed when he asked, "What is truth?" ( John 18:37–38 ). Some 2,000 years later, political leaders are still asking this very question. Since Pres. Donald Trump's electoral victory on November 8, 2016, many pundits cynically use the word "post-truth" to label this supposedly new era of fiction, lies, half-truths, and "alternative facts." Even the Oxford Dictionaries attested to this newfangled term "post-truth" by declaring it the "Word of the Year" in 2016. Millions of people across the globe have responded with fear, anxiety, hatred, and hostility toward what they assume will happen. Political commentators are quick to throw out phrases such as "fake news," "alternative facts," and "post-truth." However, they never establish any truth and cynically dismiss every absolute as relative. Everything is questionable, and the truth is little more than a matter of majority rule. Paleo-Christian Press Discerning the Fake News In his gospel, John linked truth with freedom ( John 8:32 ). He then contrasted the role of a slave in the Roman Empire with that of a son. Whereas the son will always belong to the household, the slave will never have a stake of their own ( John 8:34–35 ). Simply going through the motions of the Christian faith will not lead to salvation; instead, it will ultimately fall short. God wants us to worship him "in the Spirit and in truth" ( John 4:23–24 ) rather than hold onto our grievances. It is no coincidence that John's gospel features the most definitive verses about truth. He included many notions that contrast truth with fallacy. When Jesus rebuked the Pharisees for refusing to accept his claim as Messiah, he said their teaching was fake news: You belong to your father, the devil, and you want to carry out your father's desires. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies ( John 8:44 ). Courtesy of www.LumoProject.com Rejecting the Fake News That accusation is harsher than today's paper's "fake news" accusations. While many pundits compare their perceived enemies with Adolf Hitler (1889–1945)—whose wickedness goes without question—Jesus went right to the source: Satan. Even the infamous führer of Nazi Germany had a master eviler than himself. We do not have limitless free will; we must choose between devotion to Jesus or slavery to the evil one. For this reason, he taught us: "I am the way and the truth and the life. No one comes to the Father except through me" ( John 14:6 ). In his first letter, John also wrote, "Who is the liar? It is whoever denies that Jesus is the Christ. Such a person is the antichrist—denying the Father and the Son" ( 1 John 2:22 ). The antichrist spreads the "fake news" that Jesus never came as God incarnate. In Simply Good News: Why the Gospel Is News and What Makes It Good (HarperOne, 2015), biblical scholar N. T. Wright (b. 1948) discusses how the word "news" is not just about a story. Its definition implies some change in life as we know it, whether subtle or radical. For example, Trump's win was "good news" for conservatives but "fake news" for liberals. Courtesy of www.LumoProject.com Finding the Truth The good news of Jesus does not fit into our news categories. It is neither "good" in the way we might define the word, nor is it "bad" or "fake." The trustworthy news is both therapeutic and corrective, healing and lethal. For this reason, Jesus wants to redeem us from our sins, but our salvation requires us to undergo an extremely painful makeover. We must die to our misdeeds, lusts, passions, etc. The good news is that we gain peace and eternal life through this process of suffering, as contrary as that sounds: Everyone who drinks this water will be thirsty again, but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life ( John 4:13–14 ). Let us "go into all the world and preach the gospel to all creation" ( Mark 16:15 ). Ben White Prayer Blessed are you, L ORD our God, King of the universe; w e pray that you will lead the world's nations in the way of righteousness and guide and direct their leaders so that your people may enjoy the blessings of freedom and peace. Grant that our leaders may impartially administer justice, uphold integrity and truth, restrain wickedness and vice, and protect true religion and virtue. Amen. Bibliography Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. Wang, Amy B. "Post-Truth Named 2016 Word of the Year by Oxford Dictionaries." The Washington Post . November 16, 2016. link . Wright, N. T. Simply Good News: Why the Gospel Is News and What Makes It Good . San Francisco: HarperOne, 2017.

Courtesy of Boettcher+Trinklein TV Introduction Lydia of Thyatira (Greek: Ludia ton Thuateirо̄n ) flourished circa AD 50 (3810–3811 in the Hebrew calendar) in the Roman province of Asia. In the epic travel narrative we know as the Acts of the Apostles, the evangelist Luke called her "a dealer in purple cloth . . . a [Gentile] worshiper of God" ( Acts 16:14 ). The apostle Paul met Lydia in Philippi, a Roman colony in the otherwise Greek region of Macedonia. Because she dealt in purple fabric, most biblical scholars consider Lydia a wealthy matron and the leader of her household—an oddity in any part of the Roman Empire. Whereas we take synthetic colors for granted in our day, the ancients had to use natural resources to make dyes for their clothing. Purple, dark red, and blue dyes were extremely rare because they required as many as 250,000 sea mollusks for processing. Today, archaeologists refer to the dye as Tyrian purple because the coastal city of Tyre, mentioned in many places throughout the Bible ( see here ), was a major center of its manufacture. Because it was so rare, only the wealthy and powerful wore purple clothing. Yet, the common madder ( Rubia peregrina ), native to Thyatira and Philippi, afforded a cheaper alternative for the middle class. Lydia probably worked in a dyers' guild and had many business connections, including Jews who used blue sea mollusk colorants for their sacred fringes ( tzitzit ; cf. Deut. 22:12 ; Num. 15:38–39 ). Courtesy of Boettcher+Trinklein TV The Historical Lydia ​ Luke described Lydia as a "dealer in purple cloth" ( porphuropōlis ; G4211 ) rather than a mere worker. She was most likely a businesswoman named for the Asia Minor region of the same name. Lydia was a Gentile God-fearer ( sebomenē ; G4576 ), considering Luke and Paul met her on the sabbath when they "went outside the city gate to the river, where [they] expected to find a place of prayer. [They] sat down and began to speak to the women who had gathered there" ( Acts 16:13 ). The Greek noun proseuchēn ( G4335 ), which the New International Version (NIV) translates as "place of prayer," alludes to a designated area for Jews to pray to God in the absence of a formal synagogue. In Jewish tradition, a synagogue must include a minyan, a quorum of ten adult members. Therefore, Philippi's Jewish population was too small to host a synagogue, thus requiring a "place of prayer" instead. Paul's regular custom was to preach at the local synagogue whenever he first visited a new place ( Acts 13:14 , 14:1 , 17:1 , 10 , 18:19 , 19:8 ). He was looking for the Jewish congregation in Philippi, as Luke implied in these verses: "On the sabbath we went outside the city gate to the river, where we expected to find a place of prayer. We sat down and began to speak to the women who had gathered there" ( Acts 16:13 ). In other words, Paul waited until Saturday so he could address some Jewish worshipers on the sabbath. What does this all say about Lydia? She was likely an influential community leader, directing prayer services for women. ​ Lydia's influence extended to both the Jews and Gentiles in Philippi. Luke implied this when he wrote, "When she and the members of her household were baptized" ( Acts 16:15 ). The Greek word for "household" is oikos ( G3624 ), and it could refer to a literal building or the symbolic residence of a family. In this case, oikos is metaphorical, meaning Lydia was the leader of her household. Remember, the Roman household code often placed the man at the head of the home, with the wife, children, and slaves forming the rest of the hierarchy. We see this Roman household code most in passages such as Ephesians 5:22–6:9 , and Colossians 3:18–4:1 . For Luke to say Lydia had her household meant two things in context: 1) She was a landowner, and 2) the members of her household believed in whatever religion she did. Female landowners in the Roman Empire were rare but not unheard of. Furthermore, it was customary for household members to adopt their master's religion. While it may be offensive to modern ears to hear that Lydia's household members were baptized out of obligation rather than conviction, we can find solace in theological reflection in the belief that God's grace transcends human imperfections and cultural constraints, working even through imperfect circumstances to draw people closer to him. Recognizing the historical context, we are reminded of the transformative power of faith and the universal call to embrace it willingly and authentically. Courtesy of Boettcher+Trinklein TV An Open Heart ​ ​ Regarding God's sovereignty, Luke pointed out, "The Lord opened her heart to respond to Paul's message" ( Acts 16:14 ). This, too, may bother our modern sensibilities of consent and individual agency, but only because the implication is that God does not open the hearts of all people ( see " God's Will & Our Free Choices "). However, the text reveals that Lydia was already a "worshiper of God," indicating she was already devoted to him. She lacked the saving knowledge of Jesus, to which she reacted with joy and was baptized in his name. Her invitation further develops the possibility that Lydia was the leader of a prayer group to Luke and Paul: "If you consider me a believer in the Lord, come and stay at my house" ( Acts 16:15 ). Luke continued the narrative, "and she persuaded us." By the time Paul and Silas escaped from prison, Lydia's household had already become a church (cf. Acts 16:40 ). This new church in Philippi was where they took refuge and where Paul would later write his letter to the Philippians. John mentioned a church in Thyatira, which Lydia may have launched ( Rev. 2:18–21 ). Hence, Jezebel's idolatry contrasts with Lydia's faith. Courtesy of Boettcher+Trinklein TV Conclusion Lydia's story in the Acts of the Apostles offers a glimpse into the life of a remarkable woman who challenged societal expectations and emerged as a leader in her community. She is described as a "dealer in purple cloth," a luxury item worn by the wealthy, showing that she was a successful businesswoman. Lydia was also a devoted worshiper of God, and her efforts to create a place of prayer for women highlight her leadership in the early church. Lydia demonstrated resilience and determination in a male-dominated society, proving that faith and hard work can break down barriers. As a Gentile who believed in God, she connected people across cultural and religious divides, helping to spread Christianity in Philippi. Her story is a powerful example of how individuals can make a lasting impact, no matter their background or status. Lydia's faith, entrepreneurship, and strength continue to inspire people today, reminding us that one person's dedication can indeed help shape history. ​ Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; we pray that we, who are called to honor Lydia, may also follow her example of holy living; through our Lord Jesus Christ, your Son lives and reigns with you in the unity of the Holy Spirit, one God, forever and ever. Amen.​ Bibliography ​ Andrews, Evan. "Why Is Purple Considered the Color of Royalty?" History. August 30, 2023. link . Ascough, Richard S. Paul's Social Network—​Lydia: Paul's Cosmopolitan Hostess . Collegeville, MN: Liturgical, 2009. Dobson, Kent. NIV First-Century Study Bible: Explore Scripture in Its Jewish and Early Christian Context . Grand Rapids: Zondervan, 2014. Graves, David Elton. "What Is the Madder with Lydia's Purple? A Reexamination of the Purpurarii in Thyatira and Philippi." Near East Archaeological Society Bulletin 62 (2017): 3–29. link . ​ Henderson, Silas. "Saint of the Day: St. Lydia." Aleteia. August 3, 2024. link . ​ Kaiser, Walter C., Jr., and Duane A. Garrett, eds. NIV Archaeological Study Bible: An Illustrated Walk Through Biblical History and Culture . Grand Rapids: Zondervan, 2005. Keener, Craig S., and John H. Walton, eds. NIV Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture . Grand Rapids: Zondervan, 2016. Mowczko, Margaret. "Lydia of Thyatira: The Founding Member of the Philippian Church." Marg Mowczko (blog). November 30, 2017. link .

Courtesy of www.LumoProject.com Introduction Jude Thaddeus (Hebrew: Yehudah —Greek: Ioudas Thaddaios ) was born circa AD 15 (3775–3776 in the Hebrew calendar) in the Roman district of Galilee. The New Testament writers mentioned him only six times, usually alongside Jesus' other eleven apostles. Luke preferred to call him "Judas of James" (Greek: Ioudan Iakōbou ; G2455 ; G2385 ) in his eponymous gospel and its sequel, the Acts of the Apostles ( Luke 6:16 ; Acts 1:13 ). At the beginning of his letter, Jude identified himself as the "brother of James" (Greek: adelphos de Iakōbou ; cf. Jude 1:1 ), implying he was also the brother of Jesus. Matthew and Mark confirmed this fact when they listed Jude with Jesus' brothers ( Matt. 13:55 ; Mark 6:3 ). Moreover, John clarified that another "Judas (not Iscariot)" ranked among Jesus' apostles, even though Jesus' other brothers did not yet believe in him ( John 7:5 ). John also quoted Jude asking, "But, Lord, why do you intend to show yourself to us and not to the world?" ( John 14:22 ). To avoid confusion, we call him by the diminutive of "Jude" lest we accuse him of betraying Jesus, too. Know that when you read the letter of Jude, you are reading correspondence from a loyal brother and apostle. Yehudah ( H3063 ) means "praised" in Hebrew, deriving from Judah, one of Israel's tribes ( Num. 1:27 ). ​ Courtesy of www.LumoProject.com Jude: Brother, Son, or Thaddeus?​ ​ We do not know what Luke meant by "Jude of James." The phrase could mean that Jude was either James' son or brother. A minimalist interpretation forbids assuming one over the other. Therefore, many scholars view Jesus' brother Jude and "Jude of James" as two different men. Nothing in the text, however, obligates us to such minimalism. Given that Jude identified himself as Jesus' brother in his letter, the gospel writers list a man named "Jude," and James of Jerusalem was also the Lord's brother; it is logical and consistent to view all three as the same person. Translations such as the New International Version (NIV) render Ioudan Iakōbou as "Jude, a brother of James," but they must add the word "brother" where it initially did not exist in the Greek. Nevertheless, it follows that the early church leaders considered the letter of Jude to have apostolic authority —written by one of the twelve. If we apply the philosophical law of parsimony (i.e., "Ockham's razor"), which states that "we should not multiply entities unnecessarily," we realize that Jude could have very well been one of Jesus' brothers and apostles, a brother to James, and an epistle writer. There is no reason to complicate the issue and multiply one individual two or three times; neither do the New Testament texts require it. ​ Matthew and Mark list a man called "Thaddeus" in their respective lists of Jesus' apostles ( Matt. 10:3 ; Mark 3:18 ). Some scholars attempt to harmonize this discrepancy by suggesting that Jesus maintained the number of apostles at twelve, simply changing the specific men. However, this is an argument from silence, and nothing in the text can infer such a thing. The simplest explanation is that Thaddaios ( G2280 ) was a nickname for Jude, meaning "big-hearted" or "heart child." In the same way that we differentiate Jude from Judas Iscariot, Matthew and Mark chose to call him "Thaddeus." We have the same practice in the modern world: applying a nickname if we belong to a group with multiple people with the same first name. Therefore, his full name was Jude Thaddeus, the brother of Jesus and James. ​ Paleo-Christian Press Ossuary of Judas Thaddeus In the mid-twentieth century, Israeli archaeologists discovered an ossuary inscribed with the name "Judas Thaddaeus" (Greek: Ιουδας Θαδδαιου) in the Jezreel Valley town of Kfar Baruch, along with four unmarked ossuaries (Rahmani, no. 145). When they evaluated oil lamps and other pottery in the area, they discovered that the ossuaries dated back to before the early second century. This artifact may prove that Jude was a real man and that Judas and Thaddeus were two names for the same individual. The significance of the "Judas Thaddaeus" ossuary extends beyond its potential implications for the historicity of biblical figures. It underscores the complex interplay between archaeology, history, and religious tradition, highlighting the ongoing quest to uncover and understand the lives of individuals who played pivotal roles in shaping the course of Christianity nearly two millennia ago. Paleo-Christian Press Conclusion The search to understand the historical Jude Thaddeus, also known as Jude, has been a study of history and a deep respect for his role in early Christianity. Though the New Testament only briefly mentions him, and artifacts like an ossuary labeled "Judas Thaddaeus" provide limited clues, they help us see him as a real person who followed Jesus with faith and dedication. While the Bible does not give many details about Jude's life and work, it confirms that he was one of the twelve apostles and played a significant role. The various names attributed to him, such as "Judas of James," "brother of James," and "brother of Jesus," help us understand his connections to his family and the early Christian community. By exploring the meaning of his name and the cultural setting of first-century Galilee, we gain a clearer understanding of Jude's identity and his role in the story of salvation. His name, Yehudah, meaning "praised," connects him to the tribe of Judah and reflects his mission to glorify God through his ministry. As we examine the historical and religious context of his life, it is essential to approach his story with respect and thoughtful consideration. Whether called Jude, Judas Thaddaeus, or another name, one thing remains clear—his deep devotion to Jesus' teachings and his commitment to sharing a message of love and redemption. When we read the letter of Jude, we encounter not just a historical figure but a faithful apostle whose words continue to inspire believers today. His lasting impact reminds us of the power of faith and the influence of those who follow Christ's path. ​ Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; that as your apostle Jude was faithful and zealous in his mission, so we may with ardent devotion make known the love and mercy of our Lord and Savior Jesus the Messiah, who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.​ Bibliography ​ Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. ​ Evans, Craig A. Jesus, and the Ossuaries . Waco: Baylor University Press, 2003. Nelson, Ryan. "Who Was Jude the Apostle? The Beginner's Guide." OverviewBible. September 10, 2019. link . ​ Prausnitz, Max, and Levi Yizhaq Rahmani. "Jewish Burial Caves of the Early Second Century CE at Kfar Baruch." Me'eretz Kishon: The Book of the Emek . Tel Adashim, Israel: Kishon County Council, 1967. ​ Rahmani, L. Y. A Catalogue of Jewish Ossuaries in the Collections of the State of Israel. Jerusalem: Israel Antiquities Authority, 1994.

Courtesy of www.LumoProject.com Introduction Judas Iscariot (Hebrew: Yehudah ish Keriyot —Greek: Ioudas Iskariо̄tēs ) was born circa AD 10 (3770–3771 in the Hebrew calendar) in the Roman province of Judea. He was one of Jesus' original twelve apostles. All four canonical gospel writers—Matthew, Mark, Luke, and John—detailed Judas' betrayal of Jesus to the Sanhedrin in the Garden of Gethsemane. Judas had kissed Jesus and called him "rabbi," verifying his identity to the Roman soldiers and temple police who came to arrest him ( Matt. 26:14–15 ; Mark 14:10–11 ; Luke 22:3–4 ; John 13:25–27 ). Judas' surname, Iscariot ( G2469 ), means "man from Kerioth village" (Hebrew ish ; H377 ; and kiryah ; H7149 ). His father's name was Simon Iscariot, also a "man of Kerioth" ( John 6:71 , 13:2 , 13:26 ). Kerioth was a small town in southern Judea ( Josh. 15:25 ), which is now an archaeological site at Khirbet al-Qaryatayn about ten miles (16 kilometers) south of Hebron. Judas was the only Judean among the twelve apostles, as the others were all from Galilee. Today, even for unbelievers, "Judas" is a byword for disloyalty and betrayal. Ironically, Yehudah ( H3063 ) means "praised," a common Hebrew name referring to Judah, one of the twelve tribes of Israel. He should not be confused with Jude Thaddeus, a brother and apostle of Jesus. Even in their lists of the twelve from the very beginning, the gospel writers each identified Judas Iscariot as "who betrayed him" ( Matt. 10:4 ) or "who became a traitor" ( Luke 6:16 ). Yet, Jesus chose Judas to be one of his apostles, even making him the treasurer of the group despite his knack for embezzling their money ( John 12:4–6 , 13:29 ). Nevertheless, Jesus gave Judas enough rope by which to hang himself—almost literally.​ Courtesy of www.LumoProject.com Judas' Betrayal: Determined or Free? ​ In Christian theology, Judas represents a dilemma between God's sovereignty and human free will ( see " God's Will & Our Free Choices "). Right before his arrest, Jesus washed the disciples' feet and confirmed his messianic identity to them. Yet, he also foretold his betrayal by Judas and his denial by Simon Peter. Jesus contrasted his task of foot-washing with Judas' apparent lack of cleanliness, albeit a spiritual rather than physical one. Notwithstanding, these verses from John give many readers pause: "I am not referring to all of you; I know those I have chosen. But this is to fulfill this passage of Scripture: 'He who shared my bread has turned against me" ( John 13:18 ). Jesus quoted King David's words found in Psalm 41: "Even my close friend, someone I trusted, one who shared my bread, has turned against me" ( Ps: 41:9 ). His stylistic interpretation involved the entire psalm, as consistent with Jewish hermeneutics. In the first century, rabbis often cited a verse, knowing their students could recall the whole passage by memory. Therefore, Jesus did not feel sorry for himself because Psalm 41 ends with God blessing him with victory and his presence ( Ps. 41:12–13 ). His resurrection was also implied: "A vile disease has afflicted him; he will never get up from the place where he lies" ( v. 8 ). Judas never believed in Jesus' resurrection. Therefore, Jesus' prediction of his betrayal was the turning point for Judas. He approached the Sanhedrin right after Jesus defended the woman who perfumed his feet and forecasted his crucifixion ( Mark 14:3–11 ). ​ Since 2006, when the National Geographic Society published the so-called "gospel of Judas" in English, it has been fashionable for some church leaders to offer sympathetic or psychoanalytical reasons for Judas' betrayal. However, the Bible gives us three primary reasons for it: 1) Judas was already inclined to evil, stealing money from Jesus' ministry funds; 2) The devil possessed him ( Luke 22:3 ; John 13:27 ); and 3) The Sanhedrin paid Judas thirty silver coins—valued today at about $264.60 when converting from the Tyrian shekel—to be their snitch. He was a simple evildoer, and we should not require a complex backstory to know this fact. God predestined Judas to be Jesus' betrayer by his foreknowledge and middle knowledge. However, Judas also made a series of decisions freely, culminating in his shameful demise. How is this possible? God creates options for us to follow, but they all serve the same purpose. In Psalm 41, he plans for someone close to Jesus to be his betrayer, yet he allows Judas to make his own choices that lead to this fate. Jesus warned, "The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born" ( Matt. 26:24 ). Peter faced a similar choice to deny Jesus but repented ( Luke 22:61–62 ; John 21:15–17 ). Courtesy of www.LumoProject.com Thirty Pieces of Silver Matthew likened Judas' payment of thirty silver coins to the prophet Zechariah: "I told them, 'If you think it best, give me my pay; but if not, keep it.' So they paid me thirty pieces of silver. And the L ORD said to me, 'Throw it to the potter'—the handsome price at which they valued me! So I took the thirty pieces of silver and threw them to the potter at the house of the L ORD " ( Zech. 11:121–3 ). This amount was no mere coincidence. In the Law of Moses, thirty shekels of silver was the fixed compensation price if an ox gored the slave of an Israelite ( Exod. 21:32 ). Therefore, when Jesus was tortured and crucified, he became damaged goods—no more valuable than a fatally wounded slave. Although Matthew cited Jeremiah as the source of the thirty shekels, the prophecy came from Zechariah. However, Matthew typologically referred to Jeremiah when God told him to buy a clay jar and break it over a field in the Valley of Hinnom. This action was to protest Israel's concessions to idolatry, child sacrifice, and the shedding of innocent blood ( Jer. 19 ). Simply put, Jesus was a guiltless victim of the Sanhedrin, sold by Judas as a slave ( Isa. 53 ). For this betrayal, God condemned Judas to death, represented by the horrors of Hinnom ( see " Netherworld: Down to Death "). ​ Courtesy of www.LumoProject.com Judas' Death: A Controversy of Betrayal ​Judas died sometime between AD 30 and 33. Matthew and Luke each narrated two different stories of his death that even the most conservative Bible scholars find difficult to harmonize. In Matthew's account, Judas changed his mind and returned his reward money to the chief priests and elders of the Second Temple in Jerusalem, refusing to accept "no" for an answer. He immediately committed suicide by hanging himself from a tree. According to the Law of Moses, the priests realized they could not donate Judas' blood money into the temple's treasury. So, they bought the "potter's field" to bury foreigners in, and it eventually became known as the "Field of Blood" ( Matt. 27:3–10 ). Luke narrated another version of Judas' death. Judas used his silver to buy a random field this time instead of returning it to the priests. On an uncertain day, Judas died by falling over, with his intestines gushing out of his abdomen ( Acts 1:18–19 ). This time, the residents of Jerusalem called the lot Hakeldama ( G184 ), Hebrew for "Field of Blood," because Judas died there. Incidentally, this "Field of Blood" was located in the Hinnom Valley (Greek: Gehenna ; G1067 )—the netherworld. In this context, Luke used the "field of blood" to symbolize Judas' condemnation, as Peter noted, ". . . which Judas left to go where he belongs" ( Acts 1:25 ). ​ As Christians who believe that "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness" ( 2 Tim. 3:16 ), we must always try to harmonize the parts of the Bible that seem contradictory. Matthew and Luke each gave us a different perspective on Judas' death. Here is a reconciliation of the facts: Judas hanged himself in the potter's field ( Matt. 27:5 ), resulting in his death. Afterward, his body started to decay and bloat; either the rope or the tree branch broke, causing his body to fall and burst open on the potter's field ( Acts 1:18–19 ). Luke does not say that Judas died from the fall; only that his body fell. He implied that Judas died from hanging, which does not usually result in a body bursting open. Only decomposition and a fall from a decent height could do that. Therefore, Matthew mentioned the cause of death while Luke gave a medical report. Matthew also emphasized Jesus' sacrifice, referencing the prophets Jeremiah and Zechariah. In contrast, Luke highlighted the Psalms to explain Judas' forfeiture of his apostleship, which was necessary to introduce Matthias as a replacement ( Acts 1:20–26 ; cf. Ps. 69:25 , 109:8 ). The usual apologetic response, "Judas hanged himself, and then his guts spilled out," is correct. The theme of body horror is not unlike the death of Herod when "an angel of the Lord struck him down, and he was eaten by worms and died" ( Acts 12:23 ). This coincided with Luke's idea that God killed Judas by his divine wrath. Unfortunately, Judas died in his sins and without repentance. Regarding the potter's field accounts, the chief priests likely took the money that Judas returned to them and used it to buy the potter's field ( Matt. 27:7 ). Although Judas did not personally purchase the parcel, he did provide the silver for the transaction. Therefore, the chief priests bought it in Judas' name because they did not want to keep the ill-gotten "blood money" for themselves. Courtesy of www.LumoProject.com Conclusion Judas Iscariot is remembered as one of history's most famous traitors. He was one of Jesus' twelve disciples, chosen to accompany Him. Yet, ultimately, he gave in to temptation and betrayed his teacher. The Bible describes his actions, marking him as a symbol of greed and weakness. His name, which once meant "praised" in Hebrew, is now linked with betrayal. However, Judas' story is more than treachery—it raises profound questions about human nature, redemption, and destiny. His choices prompt us to consider the struggle between fate and free will, reminding us of the challenges of faith and the consequences of our actions. ​ Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; we ask you graciously to behold your family, for whom our Lord Jesus the Messiah was willing to be betrayed and given into the hands of sinners and to suffer death upon the cross; who now lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.​ Bibliography ​ Abramson, Aaron. "The Messiah Would Be Betrayed for Thirty Pieces of Silver: Thirty Pieces of Silver Was the Price of a Slave." Jews for Jesus. January 1, 2018. link . Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. ​ Hofman, Rotem. "Kerioth." Bible Walks. August 19, 2024. link . ​ Houdmann, S. Michael. "How Did Judas Die?" Got Questions. January 4, 2022. link . Jarus, Owen. "Judas Iscariot: The Mysterious Disciple Who Betrayed Jesus with a Kiss." Live Science. March 29, 2019. link . ​ Laing, John D. "Middle Knowledge." Internet Encyclopedia of Philosophy . University of Tennessee at Martin. link . Lovgren, Stefan. "Lost Gospel Revealed; Says Jesus Asked Judas to Betray Him." National Geographic . April 6, 2006. link . ​ Nelson, Ryan. "Who Was Judas Iscariot? The Beginner's Guide." OverviewBible. March 4, 2019. link . ​ Pruitt, Sarah. "Why Jesus Was Betrayed by Judas Iscariot." History. March 18, 2024. link . ​ Roat, Alyssa. "Who Was Judas Iscariot?" Christianity.com. August 12, 2024. link . ​ Soldaat, Ben. "How Much Were Judas Iscariot's 30 Pieces of Silver Worth?" Grand Rapids Coins (blog). October 27, 2022. link . ​ Spangler, Ann, and Lois Tverberg. Sitting at the Feet of Rabbi Jesus: How the Jewishness of Jesus Can Transform Your Faith . Grand Rapids: Zondervan, 2018.

Courtesy of www.LumoProject.com Introduction John son of Zebedee (Hebrew: Yochanan ben Zavdai —Greek: Iо̄annēs ton tou Zebedaiou ) was born circa AD 6 (3766–3767 in the Hebrew calendar) in the Roman district of Gaulanitis. He was a fisherman from Bethsaida with his brother James alongside Peter and Andrew. They probably all worked in the same fishing company, dealing with various Jewish and Gentile customers on the Sea of Galilee shores. John and James continued their ambitious ways when Jesus called all four men to rank among his twelve apostles. Jesus called them the "sons of thunder" (Greek: boanerges ; G993 , from Aramaic ben and regesh ; H1123 , H7285 ) when they tried to gain a position in God's kingdom ( Mark 3:17 , 10:35–37 ). John and James were also known for their zeal, especially when calling for divine wrath to incinerate the Samaritan villages that rejected Jesus ( Luke 9:54 ). Conversely, the Hebrew name Yochanan ( H3076 ; "John") means "God has been gracious." Courtesy of www.LumoProject.com Whom Jesus Loved ​ John did not refer to himself in the first person when writing his gospel account. Instead, he called himself the "disciple whom Jesus loved" ( John 13:23 , 19:26 , 21:7 , 21:20 ), choosing the Greek verb agapaō ( G25 ) to emphasize the steadfastness of this close bond. This theme may underscore that John was among the only twelve apostles to stay with Jesus during his crucifixion ( John 19:26–27 ). John also used the verb phileō ( G5368 ) once to suggest a brotherly connection ( John 20:2 ). Although he may have called himself the "beloved disciple" out of humility and a desire to uplift Jesus, John also so strongly identified with him that he wrote in terms of relationship and not personal ambition. This "son of thunder" increasingly impacted God's kingdom, but not in the way he first intended. However, John learned through Jesus that true strength does not come from hierarchies and political power but compassion for God and one's neighbor—even if it means death ( John 15:13 ). Many commentators refer to John as the "apostle of love" because agapē ( G26 , "preferential love") is such a significant theme in his writings. Out of love and concern for one's salvation, John finished his gospel by saying, "This is the disciple who testifies concerning these things and who wrote them down. We know that his testimony is true" ( John 21:24 ). Leonardo da Vinci (1452–1519) painted his famous work, the Last Supper , during the Italian Renaissance. Despite the fourteen centuries between Jesus and da Vinci, many consciously or subconsciously picture the Last Supper when reading John's gospel. This problem leads many readers to misunderstand this particular verse: "One of them, the disciple whom Jesus loved, was reclining next to him" ( John 13:23 ). The Greek text is a little more intimate when it reads: Ēn anakeimenos heis ek tōn mathētōn autou en tō kolpō tou Iēsou hon ēgapa ho Iēsous . The New International Version (NIV) translates the noun kolpos ( G2859 )—which means "bosom," "lap," or "hollow"—as "next to him." In ancient times, when dining tables were low to the ground, each person would recline with their feet turned away. For John to rest in Jesus' bosom, he had to lay his head on his chest between the arms. However, for Jews, this was not a romantic gesture but of loyalty and good faith. Hence, they refer to the afterlife as "Abraham's bosom" ( Luke 16:23 ). In context, this was John's acknowledgment that Jesus was succeeding Abraham as the way to God's kingdom. For the same reason, John was the most explicit New Testament writer when it comes to salvation: "Not that I accept human testimony; but I mention it that you may be saved" ( John 5:34) . Moreover, John did not go out of his way to lean on Jesus as if he was a European sitting on a chair. Instead, he was a Galilean resting in the everlasting arms of Israel's long-awaited Messiah. Courtesy of www.LumoProject.com John the Evangelist ​ The New Testament includes five texts traditionally ascribed to the apostle John. Modern biblical scholarship features a wide range of opinions about whether he wrote all of them or any of them. However, the earliest patristic writers were unanimous in their conviction that John wrote the fourth gospel, but only the first of the three Johannine letters; they debated the other two and Revelation (Eusebius, Church History 3.24 ). Moreover, the anti-Marcionite prologue to John reads: The gospel of John was revealed and given to the churches by John while still in the body, just as Papias of Hieropolis, the close disciple of John, related in the exoterics, that is, in the last five books. Indeed, he wrote down the gospel while John was dictating carefully. But the heretic Marcion, after being condemned by him because he was teaching the opposite to him, was expelled by John. But [Marcion] had brought writings or letters to [John] from the brothers who were in Pontus. Each of the four canonical gospels reveals that John was not just one of the twelve apostles but also one of Jesus' inner circle alongside Peter and Andrew. He witnessed Jesus' entire three-year ministry before he called eight other men to join the twelve. John was with Jesus when he agonized over his passion in Gethsemane, although he fell asleep, as did Peter and Andrew ( Mark 14:37–41 ). Because John was the only apostle to stay with Jesus during the crucifixion, Jesus charged him to be a caring son to his mother, Mary ( John 19:26–27 ). These experiences made John a pivotal witness to Jesus' life and teaching. In the Acts of the Apostles, John was often ministering with Peter to the Jews and Samaritans throughout the Near East ( Acts 1:8 , 8:1–14 , 9:31 , 15:3 ). Although Paul of Tarsus only mentioned John once, he acknowledged him as one of the three "pillars" of the early church centered in Jerusalem—the others being James and Peter ( Gal. 2:9 ). His ministry still influences our current faith in this tremendous evangelistic verse, "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life" ( John 3:16 ). Courtesy of www.LumoProject.com Conclusion ​ John most likely spent his life from AD 70 to 100 in the Roman province of Asia, specifically with the Ephesian church. He finished his gospel around 90 and the three eponymous letters sometime between AD 85–95. John wrote his final work, Revelation, about AD 95 as a political prisoner on the island of Patmos, which ended sometime between AD 96 and 98 under the emperor Nerva (r. AD 96–98). The evidence for John's authorship for each of these texts relates to the location and historical events of Ephesus and other cities of Roman Asia (now Turkey). For example, all seven churches in Revelation were located on the same letter carrier route ( Rev. 1:11 ). The patristic witness from Irenaeus of Lugdunum (c. 130–201) confirms John's authorship of Revelation ( Against Heresies 3.11 ), which was not questioned until the third century by Dionysius of Alexandria (c. 200–265). ​Early church tradition indicates that John was not martyred like the other apostles but died of natural causes while living out the rest of his life in Ephesus. Perhaps this idea came from his narrative: "Because of this, the rumor spread among the believers that this disciple would not die. But Jesus did not say that he would not die; he only said, 'If I want him to remain alive until I return, what is that to you?'" ( John 21:23 ). John lived through the darkest times for the first-century church, and each of his works reflects themes such as persecution and endurance. Key events include Nero's violence against the church (54–68), the First Judeo–Roman War (66–70), and Domitian's persecution (81–96). Because John saw the world at its worst, he could say this with the most heartfelt conviction, "Amen. Come, Lord Jesus" ( Rev. 22:20 ). ​ Ben White Prayer ​ Blessed are you, L ORD our God; King of the universe; shed upon your church the brightness of your light; that we, being illuminated by the teaching of your apostle and evangelist John, may walk in the light of your truth, that we may attain to the fullness of eternal life; through Jesus the Messiah our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.​ Bibliography ​ "The 'Anti-Marcionite' Prologues to the Gospels." Translated by Roger Pearse. Tertullian Project. 2006. link . Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. ​ Dunn, James D. G. Christianity in the Making, Vol. 3—Neither Jew nor Greek: A Contested Identity . Grand Rapids: Eerdmans, 2015.​ Eusebius. "The Church History of Eusebius." Translated by Arthur Cushman McGiffert. In Nicene and Post-Nicene Fathers, Ser. 2, Vol. 1: Eusebius Pamphilus: Church History; Life of Constantine; Oration in Praise of Constantine . Edited by Philip Schaff and Henry Wace. Grand Rapids: Eerdmans, 1890. Irenaeus. " Against Heresies ." In Ante-Nicene Fathers, Vol. 1: The Apostolic Fathers, Justin Martyr, Irenaeus . Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. Grand Rapids: Eerdmans, 1885. ​ Kaiser, Walter C., Jr, and Duane Garrett, eds. NIV Archaeological Study Bible: An Illustrated Walk Through Biblical History and Culture . Grand Rapids: Zondervan, 2006. ​ Keener, Craig S., and John H. Walton, eds. NIV Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture . Grand Rapids: Zondervan, 2016.