Discover the profound connections between ancient biblical garments and our modern faith as we celebrate two transformative years of "Real Bible Stories." With Pastor Ryan Brown as our teacher, we'll unravel the rich meaning behind the clothing of Jesus and his disciples, revealing how these threads lead us to a deeper understanding of redemption and our identity in Christ. As we reflect on the past, we'll also look at how these stories can impact our spiritual lives today.
Join Selena and I in a heartfelt conversation that traverses the historical landscapes of Roman emperors and Jewish customs. We'll dissect how the resurrection of Jesus shifted the religious and political currents of an era, and how the intricate details of Jesus's burial clothes at the empty tomb provided more than just a clue to His resurrection—they signified a transformative moment for the disciples and for all who follow. Pastor Ryan's insights will illuminate the cultural and religious contexts of the time, enriching our understanding of the sacred narratives we cherish.
Wrap yourself up with coffee or tea as we discuss the Jewish prayer shawl and it's enduring symbolism of faithfulness, commitment, and divine protection. We'll explore its connection to stories of deliverance and authority, from Ruth to David, and its significance even in death, as seen in the gospel accounts. Through this anniversary episode, we invite you to celebrate the milestones we've shared, be inspired by the symbols of deliverance in Christ, and find comfort in the spiritual heritage that continues to shape our journey in faith.
Facebook: https://www.facebook.com/RealBibleStories
Notes: https://sermons.church/archives?church=PalmsBaptistBibleStudy&id=126
Website: https://real-bible-stories.square.site
Check us out on these Streaming Platforms: https://www.buzzsprout.com/1912582/share
Discover the profound connections between ancient biblical garments and our modern faith as we celebrate two transformative years of "Real Bible Stories." With Pastor Ryan Brown as our teacher, we'll unravel the rich meaning behind the clothing of Jesus and his disciples, revealing how these threads lead us to a deeper understanding of redemption and our identity in Christ. As we reflect on the past, we'll also look at how these stories can impact our spiritual lives today.
Join Selena and I in a heartfelt conversation that traverses the historical landscapes of Roman emperors and Jewish customs. We'll dissect how the resurrection of Jesus shifted the religious and political currents of an era, and how the intricate details of Jesus's burial clothes at the empty tomb provided more than just a clue to His resurrection—they signified a transformative moment for the disciples and for all who follow. Pastor Ryan's insights will illuminate the cultural and religious contexts of the time, enriching our understanding of the sacred narratives we cherish.
Wrap yourself up with coffee or tea as we discuss the Jewish prayer shawl and it's enduring symbolism of faithfulness, commitment, and divine protection. We'll explore its connection to stories of deliverance and authority, from Ruth to David, and its significance even in death, as seen in the gospel accounts. Through this anniversary episode, we invite you to celebrate the milestones we've shared, be inspired by the symbols of deliverance in Christ, and find comfort in the spiritual heritage that continues to shape our journey in faith.
Facebook: https://www.facebook.com/RealBibleStories
Notes: https://sermons.church/archives?church=PalmsBaptistBibleStudy&id=126
Website: https://real-bible-stories.square.site
Check us out on these Streaming Platforms: https://www.buzzsprout.com/1912582/share
Hello and welcome to Real Bible Stories. Join us as we deep dive into the historic, religious, cultural, political and emotional context surrounding the real lives of real people in the Bible and the stories we've all grown to love. Hello and welcome to Real Bible Stories. I'm your host, emron Ward, and we are joined by my wife, selena, and our teacher for tonight, pastor Ryan Brown. What's going on? Everyone All right? It is good to be on the podcast with the two of you. We are well. Well, at least me and Ryan are well-capitated.
Speaker 2:Selena actually did not drink coffee today. Thanks for getting me in a bed, guys.
Speaker 1:Yeah, Selena was bedded down for the night and we were like, well, it's time to record the podcast, so we're going to get back up and get to it. And then we completely derailed that for like an hour and just talked about like work and all that and it's been fun. But we are like hyped up right now, hyped up and ready to talk about Jesus Christ.
Speaker 3:I did want to tell you guys happy second year anniversary of the podcast.
Speaker 4:Is it really?
Speaker 3:Yeah, January 30th. Oh, wow, so by the time this launches, it will be two years.
Speaker 4:Does it feel like two years? It doesn't feel like two years to me.
Speaker 1:It. I don't know. I actually it does feel like two years, because I thought it was actually the third year anniversary, but now I'm thinking that doesn't make any sense. But I saw the counter-invite for it, so yeah, yeah, and we're only going to be doing this for the rest of our lives, so we have plenty of episodes to get to, and the Bible is you can never truly exhaust it. So infinite episodes there.
Speaker 3:I would have wanted to celebrate with cheesecake, just saying.
Speaker 1:It's not the 30th yet, so we can. What 30th? I think you said the 30th was the Our next recording, Our next recording, Our next recording. We can get Bunt Cakes for those that are, for those that are in the know and have watched all the or listened to all the episodes. You know that Ryan's favorite cake is Bunt Cake, so maybe we can do that.
Speaker 4:It's my favorite cake, but I do. I'm very fond of them and I was just surprised you never had it, yeah.
Speaker 1:That's fair.
Speaker 4:Yeah.
Speaker 1:Yeah, when you called me out in the fire pit.
Speaker 4:That's right, yeah, you don't know what a Bunt Cake is.
Speaker 1:If you know, you know.
Speaker 4:Yeah, anyways. So, anyways, what we are talking about tonight and I decided to kind of go with this because I think it kind of flows from what we talked about last week there's a lot of discussion about what Jesus looked like in terms of like clothing and how he was identifiable as a rabbi and things like that.
Speaker 3:And that was a shocker last week. That was a good one, yeah.
Speaker 4:Kind of like understanding, like there's this assumption that that maybe Jesus and his disciples were uneducated right. They're from Galilee and they're from you know.
Speaker 4:there's, you know, poor people, but realizing like the education system was a little bit different for them, so that even poor people were Pretty educated, right and at least in terms of things of the Torah right, yeah so but part of that was like what did Jesus look like? What did he wear? And there's an interesting story in John, the Gospel of John, and it's actually Jesus's clothes. That actually is a tip off to one of his disciples that he has risen. And I find this very interesting because on the front end, everybody, I think, comes to faith in Christ a different way, their own way, to make it truly theirs Right, and everybody has different elements that they need that kind of ultimately act as the convencer.
Speaker 1:Right.
Speaker 4:I know I've said it before, but like when I was kind of in my recommitment phase of faith, you know, realizing that I have not been living this to the way I should and I need to take this more serious, but I'm going to take it more serious and I started listening, you know, with intent about what that actually means to be a true follower, disciple of Christ, I started understanding a little bit more of the sacrifice with that demands, right. And I started kind of like, if I'm going to dive into this the way I should and what the Bible demands me right, and what Christ demands of me as a believer, I need to be absolutely certain, right, that this is true. And you start kind of going on.
Speaker 4:I guess you could call it the faith journey, right, and everybody needs their own journey and I think everybody can start their journey in different places. A lot of times our journey starts off the paving of someone else's journey, right. For some, their parents kind of paved a way a bit, but at some point you got to kind of pick up your own pack and go on your own journey of faith to make it your own right. And I know we did that one episode with Jacob, right.
Speaker 1:Where you know he wrestled with God, but before that interaction, that two episodes is one of my favorites and I revisit it all the time.
Speaker 4:So yeah, really, Because that one was one where, you know, before Jacob wrestled with God, he had always referred to you know God as the God of Abraham.
Speaker 4:The God of Abraham, the God of my father, the God of Isaac, and it's not until after he wrestled with him and he walks away. He says the God of Abraham, the God of Isaac, my God, right? So there was this transition point of Jacob kind of living off of his father and grandfather's faith. Then there's this transition where he actually finally wrestles with it and then it doesn't become the faith of his father, it becomes his faith his God right and his name was Israel.
Speaker 1:That was given to him right.
Speaker 4:His name was changed to Israel right, god who conquers right. So, like everybody has that journey, everybody needs to kind of and what I've always just noticed about people is how they ultimately land. There is always different right and you see the same thing with the disciples. You see, by doubting Thomas right, we did a doubting Thomas episode, which I think is an unfair categorization of him. But for Thomas, he needed to see the holes right, he needed the evidence that Christ had presented to the other disciples based off their testimony. If, unless I could put my finger, his hands right and his side, I won't believe right.
Speaker 4:And he gets that and he believes. Right, you get-. I'm just trying to think of the Emmaus disciples. Right, they were walking with him on the road on Easter day, not recognizing it's him. It's not until he really prays. They're like wait, I know that, right. And then how he prayed was kind of this tip off to them, like wait, I don't know who this is. For Mary Magdalene at the tomb, it was the way he said her name. She recognized his voice. Oh God, you know what I mean. So everybody, you see these different, you know, coming to faith. For me it was more of just understanding a cluster of facts that just seemed to be Like. If that was the only like. You take any of the historical facts around the resurrection of Christ, I would be skeptical enough to say like you take that one fact, I'm like, yeah, but that's not enough. Yeah.
Speaker 4:Right and I think all those other facts, as Stan alone has said. Yeah, maybe, but I could also point to this over here. That doesn't mean I believe that right. It's more of like the diversity of it coming in clusters. For me that was like it just seems to overwhelm. I just-.
Speaker 1:I think we did that a little bit of that. It's like how do we know we can trust the resurrection?
Speaker 4:Yeah, we did an apologetic episode, that one.
Speaker 1:Yeah, but we really dived into like, well, what does the history say, what do the facts say, what does the Bible say in the context of history?
Speaker 4:And there's not really a smoking gun. At least for me there wasn't right. Yeah, I even just learned this one recently. I know in a previous episode I had put forward an idea of who Luke was writing to Theophilus. It's just to my dearest most excellent Theophilus. I had this theory that Theophilus was a fellow doctor of Luke, like a friend, they were doctors together because he's just very precise medical language, right. But then I found out that the high priest who took over for Caiaphas after Caiaphas, who's the high priest during Jesus, his name was Theophilus and that was a common Greek name. But then the term my dearest most excellent is a phrase that you like, you would, if you're writing a formal correspondence to like the high priest or a governor or somebody of high status, you would, that would be your phrase.
Speaker 1:That would be how you use it.
Speaker 4:So, like there's all these other kind of indicators that I'm, I've actually shifted on that. I actually think Luke is writing to Theophilus, the new high priest. So then it's like this was a whole rabbit hole. I went down like a few weeks ago I was studying something else and I had to chase this right. But I'm like okay, then why would he be writing to him? And then he learned during Theophilus' time or reign as high priest that was right after Emperor Tiberius, who was the emperor of Rome during Jesus' time Caligula just took over and Caligula had if you guys don't know anything about the Roman emperor, caligula the dude was a psycho, he was a pervert, he was like this dude was like deranged right, and he had made a promise.
Speaker 1:Is he the guy who would line the streets with Christians, cover them in wax and burn them in stone?
Speaker 4:That was Nero that came. That came after Caligula. Okay, so they just got worse.
Speaker 1:Yeah, I mean yeah.
Speaker 4:Thanks.
Speaker 1:Rome.
Speaker 4:Well, the thing with Caligula, though, was as I applied to the Jews, though, was that he had made a promise, essentially said that I'm going to come in, I'm going to tear down your temple and I'm going to build a golden statue of I want to say it was. I want to say it was for Emperor worship Augustus. It may have actually been Zeus, I can't remember exactly, but he essentially said I'm going to place this golden idol in place in your temple. He wanted to completely wipe out right? So it's like well, why is that? And this is what just blew my mind the whole context of Caligula wanting to come replace the stuff in the temple was the resurrection of Jesus. And it's like well, how does that play Right? And then this is. This is like I said, like this is some, just more things that I keep learning. I never knew this, I just learned this, but and we learned this from the for Tutilean, the Christian historian, tutilean, okay, um. Which you could say like well, just because Tutilean says it doesn't make it true, but, but Tutilean was also in a generation where this would have been a verifiable fact. So he he makes this in an argument right To Rome that Rome very well could have like, is that true? And they could have went and verified. They kept records and documents of things right, and what he essentially what we learned from him was that the emperor Tiberius had gone to the Roman Senate and asked them to deify Christ, to vote to make Jesus a god.
Speaker 4:And the reason Emperor Tiberius did that was based off the testimony of Pilate and his report back to Tiberius about everything surrounding Jesus. Like, hey, there was this man. This is what he said. This is what his followers said he was. This is what he told me personally and um, that's also why Luke has that account, probably in his gospel. Um, but this is what, everything that Jesus said to me. This is what happened. We crucified him and then his body disappeared, like, and then they said they started seeing him, like, tons of people said they saw resurrected Jesus of Nazareth and he said that he was a king. He said that he was like all these things right, um, ie, son of God. So, based off the testimony of Pilate, tiberius said did we crucify a God? So he goes and asked the Senate to vote to deify him within Roman right Religion.
Speaker 1:So it'd be a son of Jupiter at that point, I guess. No, he would have been his own thing and remember oh right, right, right Cause.
Speaker 4:Rome doesn't have a hard time with that right Cause they're polytheistic. The Senate ultimately chose not to vote on it cause they knew nothing about it.
Speaker 1:They just chose not to vote. So it wasn't like they voted and chose right.
Speaker 4:They said we don't know enough about what is going on here, right.
Speaker 1:Okay.
Speaker 4:So they chose not to vote right then. And there then, tiberius eventually dies, collegula takes over. So in this context of that, collegula, as crazy as he was, was also very astute and understood. Something is that if we were to vote to deify Christ right Within our religion, and if that, if that is true, if if Jesus of Nazareth was a God and Jesus of Nazareth also said that there's only one God, and Jesus of Nazareth also said that all of our gods are false, so by deifying him, we completely invalidate all the rest of our religion and he found that extremely offensive and the whole fact that this was tolerated and it was even going on.
Speaker 4:There's this whole movement of Christianity growing. He's like I'm going to show the superiority of our faith. So there's this whole thing with that. So I know I'm kind of going out of rabbit.
Speaker 1:This is not really what we're talking about. This is the episode. This is just cool, right.
Speaker 4:Because then theophilus, the high priest, he is coming into this environment of trying to figure out how do I keep the Roman emperor from desecrating our temple, right, and this is all based off of a context of this Jesus of Nazareth, who claimed to be messiah, our messiah, who was resurrected, right. So when you see Luke introduce him, I'm going to give you I know you've received an orderly account. And if you guys, a new high priest, would say hey, here's everything going on, here's the history of everything. Right, there's a turnover, right, there is a, we're going to tell you what's going on and what you're coming into. So he says I know you've received an account of this already. I felt necessary to give you my orderly account of everything that you've been told. So he gives an orderly account based off interviews and testimonies of the other of all the disciples.
Speaker 4:This is what happened. So just know, moving forward, of whatever you do, I understand this is the testimony of who Jesus of Nazareth is right. So it like to me. I was like, oh, this makes so much more sense, right? So that's my new, that's my new theory. Right, I think, and it fits right. But whether or not the alphalos really is the high priest or not, it doesn't change the fact that Emperor Tiberius asked the Senate to vote to defy Christ, right? So, like all those clusters of things, for me, right Made it. This is real. So everybody's different right, everybody has these different things.
Speaker 1:What's interesting for me, there was never a smoking gun but, what's interesting, a smoking gun that would say like this this basically disproves the overall that this absolutely 100% is undeniable by this one fact alone that Christ raised from the dead.
Speaker 4:For me, there was never that smoking gun. It was the cluster of things right, like things like I, like I just went through right. But for the apostles and the disciples they had smoking guns, seemingly, and what's interesting is one of them is what Jesus left behind in the tomb For the, as the Gospel of John writes, the apostle, or the one whom Jesus loved, right, for that individual there was a smoking gun for him that he went, he looked in, probably just as we just read it. So go ahead so we can read it first.
Speaker 3:Yeah, so we're reading from John 20, verse 1 through 10. Okay, early on the first day of the week, while it was still dark, mary Magdalene went to the tomb and saw that the stone had been removed from the entrance. So she came running to Simon Peter and the other disciple the one Jesus loved and said they have taken the Lord out of the tomb and we don't know where they have put him. So Peter and the other disciples started for the tomb. Both were running, but the other disciple outran Peter and reached the tomb first. He bent over and looked in at the strips of linen lying there but did not go in.
Speaker 3:Then Simon Peter came along behind him and went straight into the tomb. He saw the strips of linen lying there as well as the cloth that had been wrapped around Jesus' head. The cloth was still lying in its place, separate from the linen. Finally, the other disciple who had reached the tomb first also went inside. He saw and believed. They still did not understand from Scripture that Jesus had to rise from the dead. Then the disciples went back to where they were staying.
Speaker 1:I think that one of my all-time favorite verses of the Bible is in verse 4, where it says and the two were running together, but the other disciple outran Peter and arrived at the tomb first.
Speaker 3:It's like alright, guess you had to leave that little tidbit in there that you're faster than Peter, but it reiterates it in verse 8, where it says Finally, the other disciple who had reached the tomb first also went inside.
Speaker 4:So there's this interesting element at play with. You always see this rivalry between Peter James and John. Now there is an argument to the disciple whom Jesus loved. It never actually identifies it as the apostle John. It's called the gospel of John and this may have to be its own episode about authorship and how the gospel of John was written, because they viewed things like this could be the gospel according to John.
Speaker 4:So we already know John probably didn't actually write this because, like we talked about last week, right Disciples of a rabbi would not write there. We're forbid, based off of oral law, to write down the teachings of their rabbi. So we already know that whoever penned it was not probably actually John, but it could have been, according to John by his witness and testimony. It could also have been something where it was a collection of different things coming together that the apostle John looked over and validated. Yes, that's true. Yep, I was there for that. That's true from different people.
Speaker 1:No, no, no, actually you put in there. That was faster than Peter, but what's interesting?
Speaker 4:like a good thing. That's like there was always this rivalry between John and Peter. They're always fighting with the inner circle of Jesus, of like who's going to be the greatest? Who's going to be the greatest right? Yeah, remember James and John. Their mother goes to Jesus and asks you know, asks them who's?
Speaker 1:going to sit at your right hand in the cabinet. Can they sit at?
Speaker 4:your right hand, like you don't have no idea what you're asking, but they will right. They're going to bear my cross too, but you know not the way you think. But there's always this rivalry and it's almost interesting that when, in reference to Peter Peter's kind of viewed, like just those little shots, right, absolutely. I outran Peter, I beat him there.
Speaker 1:Peter's also probably 10 years older than you, so calm down.
Speaker 4:But the larger point, though, in that whole text is the thing that seemed to. It says that they saw and believed, but what it says is that they believed after seeing what, and what it anchors you on, is what Jesus left behind the clothes right. And again. So this requires some context in terms of clothing right, yeah, that's what it's anchored on, like. What about this clothing that Jesus left behind got them to say that means he is risen.
Speaker 1:I think that what's already interesting is the premise you're bringing up, because every time I read this and I've read this verse a lot or this passage a lot over the years I always took it as they saw the tomb was empty and believed he was raised. But that doesn't make sense. Like if I saw a tomb was empty and I'd assume great bravers came and like robbed the tomb, which is what the lady says.
Speaker 4:Right, she says, hey, they took his body somewhere and we don't know where they set.
Speaker 1:They brought him right and that's what got them to go there to begin with, because that was the original assumption Disciples go there, and now I have all the context of knowing of how much schooling they actually had going into it and how much knowledge they actually would have had going into it and what they would have understood what they were looking at when they saw it. And so it's interesting now you bring up the kind of flip in the script a little bit that it was not what they didn't see there, it was what they did see there that made them believe. And now I'm really interested.
Speaker 4:Right yeah, and we talked about how Jesus would have been very identifiably a Jewish rabbi, right, yeah. So in general, just in general, most Jewish men, in general, not even a rabbi, right.
Speaker 4:What they generally wore was something you'd call a haluk, which is essentially like a tunic, just kind of like a thin robe, right, and that kind of acted as your primary, like this is what I wore, right, like this was something like undergarment. You could say it's got a haluk, and if you were like working, right, if you're like doing like labor, work, if you're just hanging around the house, right, not hosting anybody, you're generally just in your haluk, okay. Okay, another piece of that, though the outer garment, which is what they call like a mantle, was called a toliet, and that is what would have. There was a really three elements to that, which we'll get here in a second, but that outer garment, the toliet, was what was the most identifiable thing of being Jewish. Okay.
Speaker 4:In terms of clothing right. Like Romans didn't wear a toliet the way Jews wore it, romans wore like an outer garment, but it was not like what a Jew would wear which we'll get here in a second right but, like you'll see, so like, for example, when Jesus is crucified, it says that they cast lots for who gets his garment or his clothing. What they're jockeying over is his inner, his undergarment, his robe, not for his toliet. And because there was two pieces right.
Speaker 1:No, I just realized that, yeah, jesus was naked on the cross, but and then they auctioned off his clothes, but yet he left some clothing in the grave, like, did they put this article of clothing back on his body after they took him down from the cross?
Speaker 4:I'm sure that when they brought him down and went to Barriam, somebody went and like Sto those honors, yeah, probably put a different set of clothing on him or a sheet or something.
Speaker 4:But there is one piece that we know where it was and where it went, but in terms of the rest of the body, the rest of that robe that one of his disciples probably they figured that out right they found a tomb for him. They probably would have found something to clothe him in until they were able to clean the body, or maybe not.
Speaker 4:That's true, because that's why the women went back was actually bestowed the honors, and do the to clean the body, and they may have even waited to like he may have been even naked in the tomb, in the sense that we're not going to put this on him until we're done cleaning him, so not to stain. You see what I'm saying, so that, like I don't really know, that's interesting, they're there.
Speaker 4:I'm sure, if you were to dig deep enough and research enough, you could probably find a reasonable answer to that of no, they probably would have left him naked. Or no, they would have still. I just don't have a clear answer for that. But but we do know that there was at least the set in the tomb right by the time of his resurrection. But just as I was just trying to say, though, when it says that they're auctioning off his clothes, the, it's very specific though it's the undergarment right.
Speaker 4:It's the, the, the, the, the robe right, the tunic, when Jesus is teaching and it says if somebody asks like I think our translations say like for a shirt, or maybe it says garment or clothing, but he says you know, if somebody asks for your, your garment, give him also. I'm trying to remember exactly If somebody asked for your, your clothes, give them your, your garment as well. But he's essentially saying is, if you were to be sued in court, for example, somebody could sue you for your clothes and part of certain like there's just these weird things Like if I go bear witness to you, a punishment could be like you have to walk around naked because you've been exposed as being naked for a lie or something. So essentially, he's like his whole idea is that if somebody demands or is trying to sue you for your, your under undergarment which is really all they would give they would never give the outer garment Because there was, it was faith based, okay.
Speaker 4:But what Jesus says is that, hey, if they're, if they're trying to sue you for your, your robe right, your tunic, give them your toilet as well. So there's a little bit more to that teaching which I can't really get deep into right now. Right, but it's very specific right. This is a big deal. The the clothing for a Jewish man meant things right.
Speaker 3:Yeah, it's like part of their identity.
Speaker 4:Exactly right, they're religious identity. So what was the toilet then? It's because the garb, the robe, is just like normal, right? What really gave it was the toilet. Now, there were three parts of a toilet. One and this is going to be really fun to say it's called a seat seat, seat seat. But the seat seat was what's that? That's a clothing. Yeah, it was a part, and that was the tassel that was attached to your toilet.
Speaker 1:Okay.
Speaker 4:So it was on the corners, which we'll talk about in a second because there's a specific thing for that too but on the corners, so like the, the toilet was like almost like this square shaped cloth that you kind of put over on the corners. You would put the tassels and on those tassels you would have I'm trying to remember how many exactly it was like how many threads actually. I think I have it, maybe even wrote it down here, but see, it had numerous threads and knots that were like attached to it. Right, the tassel was itself was made of like like a white silk thread, oh wow. And then down the middle was like a blue, a single blue thread that was going down this tassel Jesus talks about against the Pharisees, and we talked about this a little bit last week. But if, like, the Pharisees would wear extra long tassels to show their piety and we'll talk about that more too and what does?
Speaker 4:piety mean Like how religious and spiritual you are. Oh okay, look how spiritual and mature I am. Like look at the size of my tassels. They made them extra long. That's funny. Most of them would were supposed to kind of rest on the side of your thighs, right Okay, they would make them some to where they would even be dragging behind them.
Speaker 4:Oh wow, in the dirt Right as they're walking, just so everybody sees right their tassels right. Okay, going going back. But there was that single blue con thread. It's actually interesting and that command is given in numbers 15 and also Deuteronomy 22 is mentioned it. But the whole idea of having a single blue thread within the white silk was the idea. Like that, you kind of represented the blue thread that was intermingled, which means that you are bound to the law.
Speaker 1:Right.
Speaker 4:So understanding that the tassel.
Speaker 1:So the law is the.
Speaker 4:I guess that makes sense, that it's the pure white and then the blue thread is you, you're entangled in it, you are bound to it, you are one with it. So the you know the tassel very much represented, I guess, your faithfulness in a sense, or a reminder of what should be your demand of faithfulness to the law, the expectation, the reminder of the expectation, exactly.
Speaker 1:So that's what it you know that it represented that also random plug If you want to know more about how we interact with the law now. We did our food of the spirit episode from our Galatians series a few weeks ago where because that was one of the biggest things that I was concerned about, going even into that series is like are we still under the law now? And then how does the law play into our faith today? So if you're curious about that, that, go go back to our Galatians series and take a look at those two episodes. Yeah, really good.
Speaker 4:Good, Nice plug. What's interesting about the talent or the the tassels, by the way is that blue and purple was representative of royalty, particularly to the Romans, so they actually forbade the Jews from wearing blue and purple. They only allowed it for the high priest because Rome was really worried about classism. So you know how like we called the blue collar and there's white collar.
Speaker 4:To them it would have been blue collar or the blue. The blue class Class is your, your elites, royalty rich, your elites right To Rome, the high priest was part of that elitist class. So they're like you can wear it, right, but you can't have all these minions down here, right, thinking they're of equal class as us, right? So it actually forced dye makers to go underground to build illegally, essentially, the blue tassels For, for, for the Jews, because it was forbidden to to do that right. So, anyways, that's just like a side piece, the other piece of the, the toilet. So you have the main right Um cloth itself. Yeah, you have the tassels. That. That's portion two. The third piece is what they would call the Knaf, and that was the very edges that the talent or the, the tassel was attached to. Okay.
Speaker 4:So just the edges of the of the cloth was called the Knaf. It was really referred to as the wings. Okay, so, just to kind of give you an idea, just in terms of um, like, um, like Jewish thought, right, Like when David um speaks about how he takes refuge under your wings, Um, he's talking about the wings of the Knaf. Well, what does that mean?
Speaker 4:Well, the Knaf, the wings, right, the whole point of the talent as an outer garment was really what you would call is, in plain terms, your prayer shawl. It was your robe that, when you would pray, you would flip over your head as a covering and you would.
Speaker 4:You would put it over your head when you would pray, All right. So when he says I take refuge in the shadow of your wings, but he, what David is saying is poetically saying is I take refuge in prayer, but when I, when things are going bad for me, I'm able to always retreat and take refuge in prayer and the shadow of the wings of the Knaf. Does that make sense? Yeah.
Speaker 4:I love that, um, the earliest mention of it was in Exodus 19,. Um there's also, like the messianic prophecy in Malachi 4-2, it says that there will be healing in his wings. So what does that mean? There's gonna be healing in his prayer. But even the bleeding woman we had done this in Luke when she touched it says that she touched his outer garment.
Speaker 4:When she touched the tassels or the the khanaf, or the tassels right, cause there's healing in his wings. Like she was basing that off of Malachi right. So like there is a lot of Jewish thought around this. Right In Exodus 19, the earliest mention, you yourselves have seen what I did to the Egyptians and how I bore you on the eagle's wings and brought you to myself. In other words, you've seen what I did to the Egyptians and how I bore you on the khanaf and brought you to myself.
Speaker 4:So what does that all mean? Like? What is this whole idea of thought of the prayer shah, of the khanaf, the tally as a whole, right? Why was this such an identifiable thing? There's a couple of things that meant. One thing that it represented was deliverance and redemption. Okay, so the idea that under the khanaf, under the tally, I brought you out of Egypt, right, that you took refuge there and I made you my own, is associating it as a reminder, one in terms of prayer, right? Why prayer? Because it says that the Hebrews were crying out. They're in prayer. They were crying out to God to deliver them and he says I heard you, I heard your cries, I'm going to deliver you out. So, under your wings, I brought you to myself.
Speaker 4:I heard your prayers is essentially what he's saying, is a poetic way of saying I heard your prayers, I heard you and I delivered you. Don't forget that I delivered you out of that right. So it was meant to be a symbol, a reminder of deliverance and redemption.
Speaker 1:And Ruth. That's interesting that over those several hundred years, that all of these different reminders, because you said it was all oral. We talked about that last week.
Speaker 4:We talked about it. Well, a lot of it was oral. So it's, a lot of it was oral.
Speaker 1:But for the average person it was basically all oral.
Speaker 4:Well, exodus would have been one that every Jewish boy would have memorized, right?
Speaker 1:But it's like I'm just highlighting that, on top of the stuff we talked about last week with the memorization, they also had these physical things that they wore and carried to help remind them of things that they would have learned in these schools. So it's like other, just like things in their lives that are reminding them constantly and I just think to today and it's like what do we have? That's that thing that's constantly reminding us of our faith and helps us focus.
Speaker 4:What does Jesus say we're supposed to do? Remember Right, lord supper. That's why one of his biggest commands is you need to remember. You guys need to meet together, break bread together, take this Lord supper together to remember what I did right.
Speaker 1:It's one of the things like why is church important? Why is community in the body important? It's like because if you're not constantly engaging with the word, it's like that distance. It literally creates distance in your relationship with God. And then that distance is what gives, say in, that opportunity to slide right in, or gives an aferriest person in your life that opportunity to slide right in, and it seems it makes more sense. It sounds easier to fall into that sin when you've already created that distance between you and God by not engaging with him daily. And it's like they wore these things that reminded them constantly of the things that they learned.
Speaker 4:Yeah, imagine, before you're about to go do something you're not supposed to do, and you're looking down and you see your tap.
Speaker 1:And as you're wearing it, you're wearing your towel, and it's coming down.
Speaker 4:I'm bound to this right.
Speaker 3:We have kind of like a wedding ring.
Speaker 1:It's like why a wedding?
Speaker 4:ring exists.
Speaker 1:Yeah, exactly.
Speaker 3:It's like a visual.
Speaker 1:Exactly, it's a physical thing you wear to remind you of the contract.
Speaker 4:Well, the book of Ruth, and to kind of give a context for that, the whole idea surrounds this Hebrew concept of the kinsman redeemer. So if a woman was married, her husband dies, they have no children to take care of them. What would happen is that there had to be a kinsman redeemer, that your next of kin, whoever's the next closest to her husband would then take her on as a wife to take care of her right.
Speaker 4:So if he had a brother who was unmarried, guess what? Your wife was just chosen for you. You were bound by law to do this right and he would be her kinsman redeemer. If he doesn't exist, go to the father. If the father's dead right, you just keep kind of going down the line right. So the context of the book of Ruth is Ruth, who was a Moabite who had married a Jewish man, her husband who had died, and then Naomi, her husband's mother her husband also died and also that was her only son.
Speaker 4:So you end up having the story of Naomi and Ruth, both widows right Looking for this kinsman redeemer. Naomi kind of constructs this thing with Boaz. She's like that's your kinsman redeemer right, Did we do an episode?
Speaker 1:We did an episode on her right On their. We've talked about it before.
Speaker 4:I'm not sure, I don't know if we did an episode, I don't know if we've actually done a whole episode on her.
Speaker 1:That is one of those fascinating studies.
Speaker 4:I think we've done with Ruth at some point. We could do Ruth at some point. Yeah, Ruth is an interesting one.
Speaker 1:Ruth is an interesting relationship that she had. That was really, really solid, because there's some interesting things in there. I would love to do that again soon.
Speaker 4:But one of the things, though, she mentions she goes to Boaz and she says now may the Lord repay you for what you have done, because he showed her great kindness. He'd better be in the fields and cause she was a widow and a whore.
Speaker 1:Just gather her from behind, and he told his servants to just leave. More so it's a ticket to the baker.
Speaker 4:She comes in first, tells them this is in chapter two. May the Lord repay you for what you have done and a full reward be given to you by the Lord, the God of Israel. Now, remember she's a Moabite, right Under whose wings you have come to take refuge. In other words, that there's this assumption in that thought that Boaz says I don't know what to do. So he went to prayer and under prayer he took refuge and prayer to figure out like, how did, like, what should I do in this situation?
Speaker 1:How should I take?
Speaker 4:care of this and it turned into grace for her right. But then later, when it comes to I guess what you would call the I don't know Ruth's marriage proposal to Boaz, what she says is she crawls up while he's sleeping in his bed and stands at the foot of. There's this whole little thing with this that this would have to be its own episode.
Speaker 1:This was saying like Ruth is really good, but this is what he says.
Speaker 4:He said who are you?
Speaker 1:This is good drama.
Speaker 4:And she answered I am Ruth, your servant. Spread your wings over your servant, for you are a redeemer. Now there's certain like that seems very odd, right?
Speaker 1:Double entendre.
Speaker 4:Yeah, there's some things, but the primary point, though, is that in marriage, a Jewish marriage, when you're getting brought together in the betrothal ceremony, the man would take his prayer shawl and he would cover both him and his bride under the wings. So what she's essentially saying that's cute. Now you do that. Now you come, take me and bring me under your wing. What she's really saying is marry me. You're my kinsman, redeemer, right, come marry me, but all right, that's like an implicit thing that we miss. We're like what is she doing?
Speaker 1:Wow, but there's what she said, and there's what she said. But the point is, is that, like with the root, I love?
Speaker 4:that that's so cute, kinsman. Redeemer with an exodus. It was associated to God's deliverance out of Egypt and redeeming them out of Egypt, right? So one, the towel as a whole, particularly the canops, though was always representative of redemption and deliverance. Okay, the second thing it was was also a covering right. So I already mentioned you would put that over your head to pray. That was your covering. Well, this whole idea of being covered, it was that because of sin, we had to be covered in order to approach God. Yeah, okay. Now the very, I guess you could say, first mention of of being covered would be all the way back with Adam and Eve. They sin. This is that they're naked and then God gives them some clothes right.
Speaker 1:It says clothes Slays, the beast covers them with its skin.
Speaker 4:It's a covering. He's providing them a covering for their sin. Part of that thought is that he gave them a prayer shawl, like because they're getting kicked out of the presence of God, but I'm going to still cover you. You need this covering because of your sin. Ie prayer shawl, like you're still going to be able to come to me in prayer, but you so this prayer shawl represents like it just goes all the way back to that promise, right?
Speaker 4:there's this constant continuity of this thought that continues throughout Ezekiel 16,. It says God speaks to Jerusalem. It says I spread my wings or I canop over you and cover your nakedness. Moses is, quote unquote connoffed, right Covered, as God passes by him on Mount Sinai and receives the law. That's in Exodus 33. So it says that I can't look at you or I'll die. So he's, you know he's closes his eyes as the presence of God comes. And it says that as he, God, passes, he connoffed him, he covered him, right In terms of that protection. So, over and over, like you see this garb, in terms of Jewish thought, be one of deliverance, redemption, but also a covering, okay. The next thing it also showed was that the law is complete and we're bound to it. We already talked about the tassels right, but there's also this very interesting thing. Remember what it was called A seat seat right.
Speaker 1:How would it attach to the garment itself.
Speaker 4:The towel. It is what they called. It was a seat seat. But this whole this thing goes into this Hebrew concept of gamatria, which is numerical association with substance, because in Hebrew there's not a numerical system like oh, there is a numerical system, there is not a specific language for numbers. It was associated to letters, so, like for us in the alphabet right, a, b, c, D, e or A would be representative of one, b would be representative of numerically two.
Speaker 4:So if I'm trying to give you a number, right, Like how old are you right? Well, I'm 29. You would essentially say you are what's the ninth letter of the alphabet A, B, C, D, E, F, B, H, J, J. So you would essentially say oh, b and J, yeah, right, that's funny, I'm B and J right Like you're like, but you would know oh 29, right so the whole idea of gamatria. But it gets a little deeper than that because words that have numerical value associated to them.
Speaker 1:So you start getting this. Is it Hebrew? More like Chinese or Japanese words, like the sounds, have a definition, and then the words have a definition, and then sentences have a definition.
Speaker 4:I don't know a whole lot about Chinese. I couldn't really affirm or deny that oh sorry, I guess Japanese kanji.
Speaker 1:Each part of the kanji is in and of itself a word and then when you build the kanji with the different words it makes a new word and you can put multiple kanji together to make any word or sentence, so for example every single word in Hebrew is also a sentence.
Speaker 4:We need to do an episode someday at the very first word of the Bible, because the sentence that that pushes out in different variations and forms, even in the pictographs of Pelele Hebrew, which is different than the Ashry script that they have now, tells the story of salvation. It's really cool, but like the word, like that in that particular case, Bar-la-sheet, right in beginning, very first word of the Bible. Well, that starts with bet. Well, bet, like the letter bet, is also a word, right. So the letter bet means house or dwelling, right. So then you get into the aleph, which is always represented as the almighty God himself. So the dwelling God, right. So you start putting these ideals together, even to a word. But then there's numerical value to that as well, right.
Speaker 4:So the numerical gamatria value of ctc. So ctc equals 600, exactly 600, okay In terms of its numerical value. But then it had eight strings, part of the tassel, and there was five knots on each tassel, which equals 613. Well, what's so important about that 613, you had 613 laws of Moses, oh wow, so the law had 613, right. So the whole idea that your entire tallot with the kanaaf and the tassel right. In terms of thought, it equaled 613, that meant completeness right.
Speaker 4:Not just that the law is complete, that we're bound to that complete law right so redemption and deliverance covering but then also a completeness of the law that we're bound to the law. The next was piety. We already talked about the Pharisees right Matthew 23,. Their long tassels demonstrate how religious and spiritual they are. So there was always this association. That came later. That's not necessarily biblical, that is oral law tradition that developed over time.
Speaker 1:Like I said before, it's like these things just help remind them of the law and I just like love that as a. It's like saying everyone's required to wear. It is it's kind of a problem, but the fact that it exists as a means to help remember the things that they were taught in the school process that we talked about last episode, it just reinforces that cultural knowledge that you said that everyone would have had, which is why there is so much depth in the New Testament.
Speaker 4:Well, let me give you a couple other ones.
Speaker 1:People were just like when it came to the law, like people. Just they were able to ask these good questions because everyone went through this in school and they understood what things symbolically meant of what they're saying.
Speaker 1:Jesus was able to have these high level sermons like to talk to 5,000 people and they have an understanding of what he's saying because everyone had this base knowledge, whereas, like you, could not give that a Jesus level sermon today to just like average believers and have them be able to get what people were getting out of it back then.
Speaker 4:Right, well, we certainly couldn't present it the same way. We have to give references with notes and take this hey, write these four things down, right, like I'm writing this reference down, if you want to do sermon on the Mount.
Speaker 1:It's gonna be a year long series. Just explain it to a new age believer. It's real.
Speaker 3:Bible stories, that's us right now.
Speaker 4:We're trying to like yeah, yeah, but back in those days that rabbi, as he's walking up to give that sermon, you know would have extra long tassels because he's the rabbi.
Speaker 1:Do you remember our first century church episode? That first century church episode makes so much more sense now because of that general knowledge piece, like, of course you could run a church like that in the first century because everyone in the congregation had all of this baseline knowledge so they could come up and read, they could come up and give a teaching for that week, they could do the. They could get straight up called out and said, hey, I want to hear from you, because everyone was always meditating on this, all the stuff that they memorized and that they were working through.
Speaker 4:And they all had this idea of being a rabbi. And it's like a repetition of everybody at the same time, verbally, just remembering going through verbatim a book of the Torah yeah, all right, we're going to go from a Deuteronomy and everybody.
Speaker 1:Wow, All right from the beginning right, and everybody goes right, it goes straight through. It's like that is absolutely man. That episode now makes this episode make more sense and it makes like a lot of our older episodes like this brings so much context in.
Speaker 4:Well, good, so there's more, because let me give you a couple of other things that are represented. One was also authority, right? So we already kind of talked about how, even to Rome, wearing the blue and the purple, right? The reason, though, is that, if you were to even look at like go back to, you know, exodus, we were meant to be both priests and kings, right, the whole idea that you're going to be both, you're going to be priestly royalty. That was the promise given to Israel. That was also the promise that's given to the church, that you're going to be royal priests, right, you're to be a royal priesthood. So there's a sense of identity, but it's also gives you a sense of authority, right? So, if you were to go to 1 Samuel 15, there's a story where Saul gets so angry at his high priest, samuel, that it says and this is verses of 26 through 28,. So, essentially, samuel speaks something that the king, king Saul, doesn't like. So what Saul does is it says that he rips the tassels from Samuel's canaphe his parishion.
Speaker 4:He gets so angry that he takes his tassels and rips them off his canaphe. Samuel then speaks and says well, saul, because you ripped my canaphe, so God will rip your kingdom away from you. Because Saul has rejected God's canaphe, god's authority. I am his high priest. I gave you a word. You ripped his authority away, ie from his high priest, so God's going to rip your kingdom away. Right, you fast forward. 1 Samuel 24, there's this whole drama where Saul's trying to kill David because now he knows David is really there to replace him. So David's on the run. He goes to the Negev Desert. He's in a cave where and I always kind of thought this was interesting that Saul knew exactly where in this big desert and what cave to go look at. Until you go to the Negev Desert, you realize how hot and barren it is and then you realize the cave that David's in. There's this massive plush waterfall spring.
Speaker 4:That's coming down so you had water right, so Saul's like I know where he went.
Speaker 1:There's only so many places you can survive for long enough hours, and there's a lot of caves there, right.
Speaker 4:So it's not like I know he's in that cave because there's a lot of caves, but he knew generally, like he went to that waterfall spring because it's the only one out there. So there's that whole drama, right. And then this is in 1 Samuel 24, verse three through four. It says that David, so Saul's looking for him. They can't find him.
Speaker 4:Saul ends up going into the same cave that David's hiding in and David's able to go, cut it says his khanaf, or the tassel's office khanaf, right. So, just as he had ripped the tassels off the khanaf of Samuel, david comes then and cuts. Because you always wonder, why did David choose to do that? It seems weird. He chose not to kill Saul, but he instead chooses to cut the tassel off, right. And Saul, coming out of that and this is verse 20, recognizes that because David was able to do that and stole his authority. That's when he realizes David's gonna become king. Why? Because that represented authority, right. So it wasn't just simply redemption and deliverance and the covering and piety and the completeness, all that we're bound to, but with all those things together, what it comprised of was an authority and that had been now robbed from Saul by King doing that or by David doing that does that make sense?
Speaker 4:Yeah, you also see in 2 Kings, chapter two, Elijah left his rolled up it says in terms of clothing and the text, his mantle or his toilet with Elisha. So when Elisha is called up essentially in his chariot to heaven, right, he leaves Elisha back, but what he leaves with Elisha is his toilet his mantle, he's able to.
Speaker 4:Then Elisha uses Elijah's toilet rolled up and is able to split the Jordan and do all these miracles with it. So, again speaking to the same authority, but to put it just very simply, right the toilet or the seat seat, it represented the extension of oneself, it was an extension of you to include your power, your authority, all those things.
Speaker 1:It's kind of like the crown for the monarchy. It's like every monarch has their crown and they don it when they're about to do a specific act as the king or queen. That's when they'll place a crown on their head.
Speaker 3:I mean I can see why the bleeding woman just having the faith of I just need to touch his garment would heal me. That makes more sense if it had such a representation.
Speaker 1:Yeah, throughout the history of their faith it wasn't just like a blind faith, it was just Jesus. It was a informed faith based off of everything from the Old Testament that she would have also been aware of or learned.
Speaker 4:And what's cool is.
Speaker 4:So this is Psalm 57, it makes everything make more sense and now read Psalm 57, because it says now to the choir master according to the, do not destroy a mictum of David when he fled from Saul in the cave. So we just talked about that story. When he cuts right when he fled from Saul in the cave. This is what David wrote while he was in the cave. Be merciful to me, oh God. Be merciful to me, for in you my soul takes refuge, in the shadow of your wings, in the shadow of your canaphe. I take refuge till the storms of destruction pass by. Then Saul comes in the cave. That's so great. That's when David right. So he pens this. When Saul's looking for him and he's hiding in that cave. Saul comes in that cave and then David in prayer I take refuge.
Speaker 1:Yeah, exactly.
Speaker 4:And then he took from right cutting off the towel from his canaphe. His covering took that authority. So you see this strong connection to Psalm 57 and the canaphe to the cave in 1 Samuel. You see that kind of how, that continuity, goes together Absolutely lovely but that goes into the next one. Right, it was a refuge. We just read that from Psalm 51. Psalm 178 says keep me as the apple of your eye, hide me in the shadow of your wings right and your kinoff, and prayer. He's talking, prayer I never.
Speaker 1:I never thought about the shadow of the wings piece. I didn't understand exactly the meant, but hearing it now it is. It's really sounds like the shadow of your authorities. Like I take refuge in the shadow shadow of your authority.
Speaker 4:It's saying I remember, I take, and it's a prayer, I take refuge in the fact that you are sovereign, yeah, but you reign.
Speaker 1:you're sovereign over this situation, right, but physically, under your kinoff, under your it's not like oh, under your wings, like metaphorically, it's like physically, I'm gonna, I'm going under this shawl to pray to you and that, that's that's your take, refuge and shelter, that's like your quiet room for it, for them right but to them like you're in the presence of God when you when you cover yourself cover
Speaker 4:yourself and approach him, and then that was the appropriate way to approach God, right? What's also interesting, we talked about the bleeding woman, how she wanted to touch this is Tallot and the kinoff. She wasn't the only one. You also get out of mark 6 Says wherever he came in villages, cities or countryside, they laid the sick in the marketplace and implored him that they may touch. Even the fringe of his garment is His kinoff his tall it yeah, and as many as touch it were made well.
Speaker 4:So it wasn't just the bleeding woman who was touching to receive that healing.
Speaker 1:Everybody was touching it right to receive that healing so I remember and this is just how the chosen depicted it. But there is they. There was one of the episodes talks about when Jesus is out preaching and teaching and he heals someone, and so they start bringing all this I don't remember where in the New Testament talks about, but it's like and they brought all of their sick and all of their Dying and and he healed them all. It's like in the in the episode they really depict how Exhausting that was, just all just being out there all day as people are just bringing their sick and bringing their dying and their and on, and he's healing every single one of them. So it wasn't just the one off like he was doing. This. I think at the end is at the end of mark, where it says and he did many other things.
Speaker 1:But these are included here so that you may believe. You know, and it's it's just one of those things that the chosen depicts. That really like me. It was really shocking for me to see it. It's like it. Yeah, it wasn't just one of those, those hundreds, maybe thousands of people that were coming, maybe in just a day being healed by Jesus.
Speaker 4:Yeah, yeah, so like and that's kind of my point right is like the clothing was a big deal to them. Yeah, right, and there's a lot of religious ideas. So now let's go back to the target text. Right, so they show up. They see the Undergarment, right, the halluc, it says, laying there. But then it says, like for the ESV version at least, it says that they saw the face cloth which had been on Jesus head, not lying with the linen clothes, but folded up in a place by itself.
Speaker 4:Okay, so they're separated, but the one that's folded and shown is the quote unquote face cloth. Okay, so what was the face cloth? It's very simple, right now that you know all that, right there was the inner garment, the halluc.
Speaker 4:Then you had the other toilet, the outer garment, right, when you died, they would place your prayer shawl, right, your your tablet, over your face to show that even in death, you are covered. Even in death, I am still bound and remaining committed to the law. Okay, now, that's one piece, right? So understanding that Jesus would have had his own prayer shawl over his face. Okay, then there's this other element of it. Okay, and this is true of all Jewish men, but there was certain, even rituals with a rabbi when they came to your prayer shawl Right, because, remember, this is an extension of yourself, it's representative of deliverance and redemption being covered. Like it's a big deal, do you just willy-nilly, just kind of like I don't know how you guys are, when you like, when you get home from working, I'm taking Cammies off, right?
Speaker 4:Yeah just come throw it on the floor right. That's not kind of reverence that we would have for their prayer shawl. Mm-hmm, you're taking that off, but you're folding it a certain way. You're folding. It's like folding the American flag in a sense.
Speaker 4:Absolutely. But then you would bind it with your tassels, it would be folded and bound a certain way. You would place it in a place by itself. You give it reverence and respect. That's your prayer shawl, it's an extension of you and what you're bound to, right? Yeah, so now you understand. When they go in and they see his Hulu kind of out there where it was, but then they look over and they see his prayer shawl Folded, probably a very rabbinical way, bounded by the tassels, in a place by itself, they're like this is different. Yeah, right, because if this was a grave robber, they probably would have taken that and sold it.
Speaker 1:But they said well, and or if they left it.
Speaker 4:Right, but even if you left it like you were, you gonna give that kind of reverence to the deceased man's prayer shawl, when you're already taking the deceased man Right, but you're already showing an irreverence and disrespect against the law. Like you, obviously don't care about it. Mm-hmm.
Speaker 4:Why would you take so much care of the prayer shawl? And wouldn't it be like taboo to touch it, that it was so would you, who would appreciate it, maybe like no, no, no, we didn't a robber, we moved on with respect, right, but but then why wouldn't you take the prayer shawl with them to cover them? In the new place, they also had guards there so this is going to a different argument.
Speaker 4:Right, so it's saying, like, does this kind of take? So okay, probably wasn't grave robbers. But then if this was somebody who had respect and moved his body in that time, who would have been unclean themselves but trying to render them proper Jewish rights, it wouldn't be folded up in the corner because they would have used that to cover his face.
Speaker 1:Yeah right, taking it with him to the next. Exactly. They would have taken it with them If it's somebody who had you know, again, no regard for him at all.
Speaker 4:Why would they have regard of his prayer shawl, which is an extension of him? Mm-hmm, you see what I'm saying? The Romans would have done that right. And if you have so much disrespect for somebody to do this to him and his death has a Jew Like, then why are you gonna have so much reverence for the show, right? So these kind of elements is what one, I think, tipped off, you know, the beloved disciple to look at and they're like a this ain't right. Right because they took his body like. None of this makes sense. The fact that it's folded that way Jesus is probably own way of doing it right Says something in itself, which is the most primary message Christ has risen, right. But then there's also these other messages now communicated. Now, if Christ is risen, okay, why didn't he take his prayer shawl with them?
Speaker 1:Yeah, that's, I actually haven't. Let me know if I'm right, because I'm just tying it back to some of our earlier episodes, particularly with the fruit of the spirit, one we talked about. Are we bound by the law, seeing that the tacit, or the tacit, the one that had the blue, was surrounded by the white, which represented your?
Speaker 4:seat seat with a lot. The seat seat asshole.
Speaker 1:Yep, the tassel representing your entanglement with the law, him Taking that wrapping it up, leaving it shows a respect for the law there, but also shows, as he leaves without it, that he is no longer just bound to the law or he's not bound to the law at all. He's now put on his full honors as as God, and he's he's acting in that capacity. Now he's not acting the capacity of a rabbi or as a religious leader, he's acting in the capacity of of Jesus Christ, god on God on earth.
Speaker 4:Now, that's that's kind of my yeah, so I think you're certainly right, you're starting to get it right. This, this implicit message, if you remember everything that it represented, the first being redemption and Deliverance right, but now it's left, right, it's been left in the tomb, right. So when Jesus raised from the dead, right, it's like, what did he take with him? Well, he took authority and power. He, he took vindication and all these things with them. Yeah, but what he left behind Was the symbol of Redemption and salvation. Yeah, right, if you, and remember, it was also tied to the law, right, that was what was binding them. You are bound to this. We. He left it back. Now read Galatians 5 1, because we were just saying Galatians, right, just to bring it back to forefront of your memory Galatians 5 1, for it is freedom. Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery.
Speaker 4:What was slavery? In the book of Galatians the law, the law. Right. So, in other words, him leaving that behind, he says you are now freed. Yeah, right, you have been redeemed. You have been delivered from this? Yeah, you've been freed.
Speaker 1:It's like that final. So it's like if you didn't think that his death was the fulfillment, well, really, his resurrection is a full fulfillment of all the promises, and here is a clear indicator that you said I'm all right because, like he, he rolled it up and he's demonstrating that I am no longer.
Speaker 1:Literally. He had been wearing that Most of his life and it represented the authority had as a rabbi and the honors he had as a rabbi and as a teacher, but now he's placed that down. He said I have fulfilled this. I've fulfilled all of the promises. I am now In my full authority as God.
Speaker 4:Moving moving forward from this point and more so to the people he left it behind. For yeah, you are delivered you are redeemed right which also goes into the second console we talked about being covered, the canoff right. Romans 4, 7 through 8. Blessed are those who, la la steeds, are forgiven and whose sins are now covered. Blesses the man against whom the Lord will not count as sin. Now, right speaking of the grace of Christ, crucifixion and resurrection right.
Speaker 1:It's no longer that you're like I'm covered by the wings of the of the tablet. Now it's you are covered by how we describe it the blood of Christ exactly, so I'm leaving behind.
Speaker 4:You're not bound, you're freed from this now anymore. Now it's the blood and you don't need this now to be covered, because I am now covered, you, yeah. In other words, what this used to play as a covering for you, I now play as a covering for you. Yeah, you don't need that anymore, you just need me. Mm-hmm, does that make sense? Yeah, so see how there's like this.
Speaker 1:And also because now we exactly all this implicit stuff, all this backstory that now We've gone through for the last couple weeks and months, it would have been immediately obvious and clear to them. Which is why the text says he's he saw and believed, because that would have all registered like in that moment all at once, and I can't even imagine like I'm feeling it now, but like imagine all that hitting like a truck, all it was just all like, and you see it and you're like, oh, now I get it yeah, because yeah, all this time.
Speaker 1:Jesus said that he had to die. He had to die and that he would come, that he would be raised. And it says in the text over and over again that the did I, that the disciples heard but did not understand, heard but did not understand. It says that over and over and over again. And now we see here the one who he loved, saw and believed and and the same idea.
Speaker 4:Like you say in terms of fulfillment, you can almost even say in terms of the law that you're bound to it, right, yeah, so Like in Matthew 5, right, we were talking about how Jesus says like I don't think that I came to abolish it, I came to fulfill it. Yeah, right. Then then you read things like Paul from 1st Corinthians 15, 56 the sting of death is sin. Mm-hmm.
Speaker 4:So why did Jesus die? That's the sting. It's sin. I had to die for sin, and the power of sin is what the law. So, by him holding back the reminder of what you're bound to, you're bound to the law, right, and the law that you're bound to is the power of sin, and it's because of sin that you have to die. I just resurrected from death. I conquered death, which means you are no longer bound to the power that sin has, which is the law. You are now free, not bound by the law, but you are now free In Christ, because I am your covering now, yeah, and if you see what I'm saying, and if this is your first episode, you're just tuning in.
Speaker 1:You're like wait a minute, so I'm not bound by the law anymore, so I can do whatever I want. Wait pause, go back to the Galatians series that is exactly the argument that's being laid out there and enjoy that series as as you go through and understand that, yes, you are not bound by the law, but there is an expectation placed on you, called the fruit of the spirit.
Speaker 4:So the idea, though, being is that, if the power of sin is the law, because it's saying this is what is right and wrong, and if you don't do it, you send, and that condemns you.
Speaker 4:Yeah right, like that's a very stressful place to be. Now, when he says that you're living in the freedom is that when you're pursuing and doing all that you can, full heartedly pursuing after Christ and trying to be pleasing to God, and then those, those days or those moments you fail. He says you're no longer having to be covered, but I cover you in that. That's when you rest in grace because you're not bound to that anymore. You're bound to me, right. So you see how they're starting to be these now associations, right? That it's not, um, you know the, the idea of the Talbot being the sign of deliverance. It's like no, I'm your redemption, I'm your deliverance. You needed that to cover you. You don't need that to cover you. I cover you. You, you were bound to the law. You're not bound to the law anymore. You're bound to him and he keeps going right, authority. Um.
Speaker 4:Later, john, right revelation, chapter 19, verse 16 um, let me just kind of read it. But it says when he returns, it says on his robe, okay, and on his thigh he has a name written King of Kings, lord of Lords. Now I just want you to kind of notice, because there's this interesting thing with this okay, one. Well, what robe is he talking about? He's actually saying in his toilet, on his toilet and then on his thigh. Well, what's what would sit on your thigh right, your tassel right, the seat seat right, you would rest down by your thigh the name written King of Kings, lord of Lords. So the thing that used to remind you, the symbol that would remind Jews right, they're binding to the law is now instead replaced. Well, hangs, there is that he is Lord of Lords, he's that fulfillment that we're bound to. But then remember how the blue and the purple was integrated to show royalty, king of Kings, right. So now he's showing.
Speaker 4:It's essentially a symbolic play of again, if I am not bound to the law, but now I'm bound to Christ, if I'm not covered by my toilet, I'm covered by Christ. I'm not this thing that represents deliverance. I remember Christ has delivered me. Now, even down to the tassel itself, it's not the tassel right that I'm bound to or what that represents, but it's Christ who is King of Kings and Lord of Lords. But the tassel represented Like you keep going down the list right, royalty 1916, king of Kings, refuge, right, jesus says we talked about this last week. Come to me, who are all labor and heavy laden, I will give you rest. Take my yoke upon you, learn from me. Right, this is a rabbinical statement, for I am gentle and lowly in heart, and for you will find rest, refuge for your souls, for my yoke is easy and my burden is light.
Speaker 4:So, all through this, if you could just maybe say it this way right, the shawl, the corners, the tassels, all the piece of the toilet were symbolic of the real shawl. Right, the real prayer shawl, the real toilet, the real tassel, which is Christ. So what Christ left behind? He left behind it because it was no longer necessary, because he is that function for us. Does that make sense? So there's this.
Speaker 4:It's not just clothes laying there that are like oh, that's interesting, like he's risen. Right, he has risen. But because he has risen, he left behind the primary symbol that represented everything that they were longing for. We want deliverance, we want redemption, we wanna be freed from sin and being, we wanna be covered, we wanna be clean, we wanna be all these things. He left behind the very element on their garb, on their wardrobe, that all of them were wearing all the time, that represented all those things. Does that make sense? Were the shawl represented or intended to point to Christ's ultimately accomplished, and it was finished, right. So, as believers, we do not clothe ourselves with symbolic tassels and toilets anymore right, but we are clothed in the salvation and the righteousness of Christ, who is our real toilet and tassel.
Speaker 4:Isaiah 61-10. Isaiah 61 is the passage Jesus was reading out of when he was in the synagogue in Nazareth. He says, and he pauses, and he says on this day, this has been fulfilled. He pauses before he continues on to the rest of Isaiah 61, which reads this so you see what he's saying. He preaches about it in a synagogue.
Speaker 4:He says on this day it's been fulfilled. But then you continue on to his death, the rest of Isaiah 61 is fulfilled. I will greatly rejoice in the Lord, my soul, my God, for who has clothed me with the toilet of salvation. He has covered me with the toilet of righteousness as a bridegroom again, who has right their toilet in the canaphe would cover his bride, right, decks himself like a priest with a beautiful headdress and, as a bride, adorns herself with her jewels. In other words, then, laying that back is saying I will be with you. In other words, then, laying that back is saying Isaiah 61 is now complete.
Speaker 1:I love that so much and thank you so much, brian. I just want to really help you all understand how deep this episode really got, because if you're just tuning in this year, first episode, one of your first few episodes, this is really how deep this really got. So if you go back, we talked about episode 69 and 70, that was our Galatians series where we talk about acts of the flesh and the fruit of the spirit. If you want to understand more about some of the points you're bringing up there, the first century church references that I brought up that was when we talked about women's role in church in episode 61. So you can get all that context there and how that feeds into this episode.
Speaker 1:When Ryan referenced the conversation between Jesus and Pilate and that account that he would have given to the Roman leadership, that was back in episode 41. There was also a brief reference to the woman in the well. That was back in episode 34 and 35. And we brought up Jacob's faith journey. If you go back to our wrestling with the faith series, that's episode 19 to 21. So those three episodes are some of my favorite episodes that we've done.
Speaker 1:And then our episode from last week, episode 79, what does it mean to be called talks about the entire education system that I brought up a couple of times through the episode.
Speaker 1:That's where we talked about that education system. That really helps explain what the baseline knowledge was of the Jewish people and why the New Testament is written the way that it is. The testimony can be given the way that it is because there was that shared knowledge across the overall culture. So if you have gone through and actually listened to all of these episodes, I'm sure your mind's exploding, like mine is right now. But if you're like, oh okay, this was pretty good, it's like, go back and start hitting some of these episodes and some of these mini-series that we did, because that is what, and then come back and listen to this episode again and you'll really understand the true depth in the context that is being brought to bear in this episode. So, ryan, in our two-year anniversary episode, this is exactly the type of episode that we needed to help people understand, like the true depth that this podcast really brings, and I really appreciate every time we get to have these conversations.
Speaker 4:Put a better way to end and back where it all started the resurrection.
Speaker 1:Absolutely, absolutely All right, and with that man, I hope you all enjoy your week and we will see you next week.
Speaker 3:Thank you for tuning in to Real Bible Stories. If you enjoyed this podcast, be sure to leave a review, share and subscribe to be notified each week when we upload new episodes. Real Bible Stories is produced in partnership with Palm's Church in 29 Palms, california. If you would like more information or want to check out archived sermons and Bible studies, please check out the church website at palmsbaptistchurchcom or check them out on Facebook, instagram or YouTube. Real Bible Stories can be found wherever podcasts are found. Thank you again and we will see you next week.