Different Kinds of Christianity Produce Different Kinds of Fruit
Herb Montgomery; April 26, 2024
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this week is from the gospel of John.
“I am the true vine, and my Father is the gardener. He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful. You are already clean because of the word I have spoken to you. Remain in me, as I also remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me.
“I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing. If you do not remain in me, you are like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned. If you remain in me and my words remain in you, ask whatever you wish, and it will be done for you. This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples. (John 15:1-8)
This week’s saying belongs to a series of “I am” statements from the Johannine community. These sayings use various metaphors through which to imagine Jesus’ life work:
The bread of life (John 6)
The light of the world (John 8)
The pre-existent “I am” (John 8)
The good shepherd (John 10)
The resurrection and life (John 11)
The way, the truth, and the life (John 14)
The true vine (John 15)
Our reading this week is the last of these statements, about the true vine.
I want to talk about producing fruit in the Jesus story carefully. Today, we live in a social, political and economic context of global capitalism where producing fruit drives a wealthy class who profit off the never-ceasing labor and production of the working class. In this context we are taught that we are somehow less-than if we aren’t constantly producing.
But you’re not less important if you produce less than others. It’s also okay to take a break. There is a time and place for producing and there is a time and place for just being. Too often the constant push to be producing, which most of the time profits others than ourselves, falls out of balance and our mental health and the quality of our lives suffer as a result.
This week’s saying is about producing fruit, yes. And I would argue that it’s about producing a certain kind of fruit rather than the capitalist drive to always produce ever-increasing amounts of fruit for an unsustainable economy dependent upon never-ending growth. There has to be an ebb and flow, production and rest/recreation, not always producing.
The metaphor used in this week’s “I am” saying is a metaphor of plants, vines, canes, branches. The message is that beliefs held, ethics subscribed to, and values embraced intrinsically produce fruit in our lives. We’re called to asses whether the fruit being born out of these beliefs, ethics, and values is life-giving or death-dealing fruit.
And this imagery is not unique to John’s gospel. It’s found in the synoptics as well. Consider the following examples:
The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire. (Matthew 3:10; cf. Luke 3:9)
Produce fruit in keeping with repentance. (Matthew 3:8; cf. Luke 3:8)
Notice that these pssages discuss the nature of the fruit. The kind of fruit we are producing or what we are believing is producing is telling. Our fruit reveals the quality of whatever we are holding onto that produces that type of fruit. This is the litmus test offered in the synoptics. The test of whether something is good is not how many Bible verses prove it or even whether it’s Biblical at all. The test is what kind of fruit it’s producing in your life. In other words, what kind of human are your ethical beliefs shaping you into?
Consider how the gospels teach this point:
By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles? Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus, by their fruit you will recognize them. (Matthew 7:16-20)
No good tree bears bad fruit, nor does a bad tree bear good fruit. Each tree is recognized by its own fruit. People do not pick figs from thornbushes, or grapes from briers. (Luke 6:43-44)
Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is recognized by its fruit. (Matthew 12:33)
Textual gymnastics can show almost anything to be Biblical. But we have to ask whether our interpretations produce fruit that is healing, liberating, and life-giving.
I live in Appalachia. We have different kinds of Christianity here in these hollers. One kind is the evangelical, fundamentalist brand of Christianity, produces one kind of fruit in our communities. Another inclusive, progressive kind of Christianity is intentional about producing a different kind of fruit.
The fruit that certain kinds of Christianity we have here is to harm trans kids and other LGBTQ people; to remove the bodily autonomy and health care rights women have in society and treat women as second-class members in their faith communities while giving men more privileged leadership positions. Other harmful fruits grown in this kind of soil include bigotry and harm toward immigrants, even in the face of the wisdom found in the Hebrew Scriptures to “do no wrong or violence to the foreigner” (Jeremiah 22:3). This community also elects leaders who work to remove funding that helps the poor and unemployed. How could this align with the Jesus found in their gospel stories? That Jesus preached “good news to the poor” and taught those who have more than they need to care about and share with those who have less.
There are also progressive kinds of Christians in Appalachia whose fruit is feeding the poor, speaking out and working for the healthcare rights and choices of women, the rights of LGBTQ folk and more. These kinds of Christianity want free school lunches for students knowing that many students live in counties where food is scarce. These kinds of Christianity want healthcare for all. These kinds of Christian communities are the ones that keep me from giving up on Christianity in its entirety here in Appalachia. They demonstrate that there is a way to interpret the Jesus of the Jesus story that produces fruit that is in harmony with the ethics we read of in the Jesus story.
Another example is from a post I shared seven years ago now. Back in 2017, I shared a post from the good folks over at Queer Theology on Facebook on the fruit of affirming theology. It’s a great example of the principle we are considering this week. The fruit of anti-LGBTQ theology is depression, despair, suicide, fractured families, loss of faith, bullying and harassment, while the fruit of affirming theology is a return to faith, healing of relationships, vibrance and resurgence in church life. I think of Christian LGBTQ communities I’ve had the blessing of ministering to and fellowshipping with over the years and how these communities have repeatedly borne out demonstrated faith and dedication to following Jesus. And I will be forever indebted to the beautiful version of Jesus these communities introduced me to over a decade ago now.
Christianity has often found itself at a crossroads when it comes to social engagement. Too often, historically, we have found ourselves on the death-dealing side of social issues and only making life-giving changes when the society outside of our faith communities pressures us to embrace its wisdom. We are at one of those cross-roads today, again.
I don’t understand how so many Christians can support unChristlike, anti-sermon-on-the-mount policies, values, and politicians. I’m at a loss to explain it. Our choices will produce fruit. And by that fruit generations will assess whether Christianity has anything life-giving to offer. In Matthew, Jesus warns the elite and powerful class of his day (who were complicit in the harm of the vulnerable in his own society) of producing fruit that was out of harmony with a world that is safe, just, compassionate for everyone. Those words apply to Christianity, today, too: “I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit.” (Matthew 21:43). Today, it is no secret that many kinds of Christianity are failing to produce the kind of fruit that makes this world a better place, fruit that is in harmony with the teachings of Jesus and the Jesus story. In fact they are producing thorns and thistles, instead. They are obstructing the kind of world their Jesus sought to create. We must be careful and intentional here. Otherwise, we will find ourselves fighting against the very people and movements who are bearing life-giving fruit. We can, if we choose, be a part of building a world that is just and safe for everyone. It will require change for some types of Christianity. And this change, in the end, will be worth all the effort it takes.
Discussion Group Questions
1. Share something that spoke to you from this week’s eSight/Podcast episode with your discussion group.
2. List some of the life-giving societal fruit you feel Christians are contributing to society today. List some of the death-dealing societal fruit you feel Christians are contributing to society today. How can we change the death-dealing fruit? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on X (or Twitter), Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
If you would like to listen to these articles each week in podcast form, you can find The Social Jesus podcast on all major podcast carriers. Also if you enjoy listening to The Social Jesus Podcast pllease take a moment to like and subscribe and if your podcast platform offers this option, consider taking some time to leave us a positive review. This helps others find our podcast as well.
You can watch our new YouTube show called “Just Talking” each week. Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking. If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking. Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
Announcing a New Podcast from RHM!
The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 1 Episode 3: Different Kinds of Christianity Produce Different Kinds of Fruit
John 15:1-8
“Today, it is no secret that many kinds of Christianity are failing to produce the kind of fruit that makes this world a safer place for everyone. We can, if we choose, be a part of making our world a better place. It will require change for some types of Christianity. And this change, difficult as it may be, in the end, will be worth all the effort it takes.”
Listen at:
New Episode of JustTalking!
Season 2, Episode 8: John 15.1-8. Lectionary B, Easter 5
Each week, we’ll be talking about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it.
You can find the latest show on YouTube at
Season 2, Episode 8: John 15.1-8. Lectionary B, Easter 5
Please Like, Subscribe, hit the Notification button, and leave us a comment
Now Available on Amazon!
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
After two successful decades of preaching a gospel of love within the Christian faith tradition Herb felt like something was missing. He went back to the gospels and began reading them through the interpretive lenses of various marginalized communities and what he found radically changed his life forever. The teachings of the Jesus in the gospel stories express a profound concern for justice, compassion, and the well-being of those in marginalized communities. This book navigates the intersections between faith and societal justice, and presents a compelling argument for a more socially compassionate and just expression of Christianity. Herb’s findings in his latest book are shared in the hopes that it will dramatically impact how you practice your Christianity, too.
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The Good Shepherd and a Socially Just World
Herb Montgomery | April 19, 2024
Our reading this fourth weekend of Easter is from the gospel of John:
“I am the good shepherd. The good shepherd lays down his life for the sheep. The hired hand is not the shepherd and does not own the sheep. So when he sees the wolf coming, he abandons the sheep and runs away. Then the wolf attacks the flock and scatters it. The man runs away because he is a hired hand and cares nothing for the sheep.
I am the good shepherd; I know my sheep and my sheep know me—just as the Father knows me and I know the Father—and I lay down my life for the sheep. I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd. The reason my Father loves me is that I lay down my life—only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father.” (John 10:11-18)
This reading lands in the center of what Jesus scholars have labelled the “I am statements” in John’s gospel. Jesus is:
The bread of life (John 6)
The light of the world (John 8)
The pre-existent “I am” (John 8)
The good shepherd (John 10)
The resurrection and life (John 11)
The way, the truth, and the life (John 14)
The true vine (John 15)
Rita Nakashima Brock and Rebecca Ann Parker do an excellent job of documenting how, before the Christian faith tradition wedded the Roman Empire and while it was still socially oppressed by the Roman Empire, a very common image of Jesus in Christian art was Jesus as the shepherd. Our world was a pastoral landscape that Jesus the shepherd was restoring to paradise.
Before Jesus is enthroned in imperial Christian theology, art, and the Christian imagination as imperial ruler or as a tortured victim of the crucifix, he was shepherd, teacher, and healer. We find this image in the canonical gospels.
“Suppose one of you has a hundred sheep and loses one of them. Doesn’t he leave the ninety-nine in the open country and go after the lost sheep until he finds it? And when he finds it, he joyfully puts it on his shoulders and goes home. Then he calls his friends and neighbors together and says, ‘Rejoice with me; I have found my lost sheep.’” (Luke 15:4-6)
“What do you think? If a man owns a hundred sheep, and one of them wanders away, will he not leave the ninety-nine on the hills and go to look for the one that wandered off? And if he finds it, truly I tell you, he is happier about that one sheep than about the ninety-nine that did not wander off. In the same way your Father in heaven is not willing that any of these little ones should perish. (Matthew 18:12-14)
In Matthew’s gospel, the son of man of the apocalyptic book of Daniel also comes as a shepherd.
“When the Son of Man comes in his glory, and all the angels with him, he will sit on his glorious throne. All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. He will put the sheep on his right and the goats on his left. (Matthew 25:31-33)
The gospels repeatedly imagine the people Jesus ministers to as healer and teacher as sheep without a shepherd too:
“When Jesus landed and saw a large crowd, he had compassion on them, because they were like sheep without a shepherd.” (Mark 6:34) “ . . . the lost sheep of Israel.” (Matthew 10:6) “ . . . the lost sheep of Israel.” (Matthew 15:24)
The image of a shepherd and sheep also has deep roots in the Jewish wisdom and justice tradition of the Hebrew prophets:
“I will place over them one shepherd, my servant David, and he will tend them; he will tend them and be their shepherd. I the LORD will be their God, and my servant David will be prince among them. I the LORD have spoken. I will make a covenant of peace with them and rid the land of savage beasts so that they may live in the wilderness and sleep in the forests in safety. I will make them and the places surrounding my hill a blessing. I will send down showers in season; there will be showers of blessing. The trees will yield their fruit and the ground will yield its crops; the people will be secure in their land. They will know that I am the LORD, when I break the bars of their yoke and rescue them from the hands of those who enslaved them. They will no longer be plundered by the nations, nor will wild animals devour them. They will live in safety, and no one will make them afraid. I will provide for them a land renowned for its crops, and they will no longer be victims of famine in the land or bear the scorn of the nations. Then they will know that I, the LORD their God, am with them and that they, the Israelites, are my people, declares the Sovereign LORD. You are my sheep, the sheep of my pasture, and I am your God, declares the Sovereign LORD.” (Ezekiel 34:23-31)
Here in Ezekiel, this imagery is used to convey the ethics of a distributive justice for a society where the threat of violence, injustice, and oppression are no more and there is enough for everyone to thrive. The imagery of a Shepherd is used to portray our world as a paradise restored and a safe, compassionate, just home for everyone.
Micah also uses this imagery for a similar purpose:
“But you, Bethlehem Ephrathah,
though you are small among the clans of Judah,
out of you will come for me
one who will be ruler over Israel,
whose origins are from of old,
from ancient times . . . He will stand and shepherd his flock
in the strength of the LORD, in the majesty of the name of the LORD his God.
And they will live securely, for then his greatness
will reach to the ends of the earth.
And he will be our peace . . .” (Micah 5:2-5, italics added for emphasis)
The shepherd brings social healing and teaches us the way of life: the path of love for one another where each of us makes sure we all have what we need.
In our reading this week, John’s gospel describes Jesus as a shepherd who is personally invested in the well-being of the sheep, more than a “hired worker” would be.
This Jesus also names “sheep of other folds” who are part of the restoration of paradise. I think the immediate meaning of this label is other Jesus communities that existed at the time the gospel was written, not just the Jesus community that recognized the apostleship of John, but also those who honored the apostleships of Mary Magdalene, Peter, and Thomas. John’s gospels does a good job here and in chapter 20 of making the Jesus movement tent big enough for each community. It was a time of development in the early church when some communities were competing with others for power, deeming themselves as the genuine Jesus community and other Jesus communities as less-than. Some churches today similarly claim to be the true church with other churches being some kind of counterfeit. And some religions seek to establish themselves as the only legitimate way to access the Divine rather than looking for the universal wisdom or the unique life-giving wisdom faith traditions have to offer to all of us. “Other sheep not of this fold” who belong just as much as us and to whom we are connected is a much more life-giving way to look at others in our world.
But John’s imagery of Jesus as shepherd still ends with a cross. In true Johannine fashion, the death of Jesus is not characterized as we read in Mark, Matthew, Luke and Acts, as an unjust state execution that is overcome by the resurrection. Here it is a mere portal to life that no one forces on Jesus but that he embraces freely so he might take his life back up again.
I’ve spent a lot of time this Easter critiquing John’s version of the death of Jesus as contrasted with the synoptic gospels and the book of Acts. Here let me just say that the Johannine community’s interpretation of Jesus death, like most of the rest of John’s version of the Jesus story, is different than the synoptics’ version. (For a more detailed critique of interpretations of Jesus’ death that focus on his dying rather than the good news of the resurrection, see For God So Loved the World?)
We may all interpret the events of the Jesus story differently today. But what binds us together is commitment to the way of love, life, and justice as we perceive in the golden rule, the sermon on the mount, and the other ethical teachings and values of the Jesus of our stories. In the end, it’s not about how we read or interpret the supernatural or metaphysical elements of these ancient Jesus stories. The point of all these stories is that we learn again to relate to one another in a way that shapes our shared world into a safe, compassionate, just home for us all.
Discussion Group Questions
1. Share something that spoke to you from this week’s eSight/Podcast episode with your discussion group.
2. How does the imagery of Jesus as shepherd and this world as his pasture inform your own justice work today? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on X (or Twitter), Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts. Also, if you enjoy listening to The Social Jesus podcast, please like and subscribe to the SJ podcast through the podcast platform you use and consider taking some time to give us a review. This helps others find our podcast as well.
You can watch our new YouTube show called “Just Talking” each week. Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking. Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
Now Available on Amazon!
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
After two successful decades of preaching a gospel of love within the Christian faith tradition Herb felt like something was missing. He went back to the gospels and began reading them through the interpretive lenses of various marginalized communities and what he found radically changed his life forever. The teachings of the Jesus in the gospel stories express a profound concern for justice, compassion, and the well-being of those in marginalized communities. This book navigates the intersections between faith and societal justice, and presents a compelling argument for a more socially compassionate and just expression of Christianity. Herb’s findings in his latest book are shared in the hopes that it will dramatically impact how you practice your Christianity, too.
New Episode of JustTalking!
Season 2, Episode 8: John 10.11-18. Lectionary B, Easter 4
Each week, we’ll be talking about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it.
You can find the latest show on YouTube at
Season 2, Episode 8: John 10.11-18. Lectionary B, Easter 4
Please Like, Subscribe, hit the Notification button, and leave us a comment
Announcing a New Podcast from RHM!
The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 1 Episode 2: The Good Shepherd and a Socially Just World
John 10:11-18
“This imagery was used to convey the ethics of a distributive justice for a society where the threat of violence, injustice, and oppression are no more. Where there is enough for everyone to thrive, a world that is safe for everyone. Before Jesus was the Crucified in Christian theology he was the Shepherd. And this early shepherd imagery calls us to check the kind of world we are choosing to create for each other.”
Listen at:
https://the-social-jesus-podcast.simplecast.com/episodes/good-shepherd-socially-just-world
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Free Sign Up Here
Resurrection as Injustice Undone
Now Available on Amazon!
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
After two successful decades of preaching a gospel of love within the Christian faith tradition Herb felt like something was missing. He went back to the gospels and began reading them through the interpretive lenses of various marginalized communities and what he found radically changed his life forever. The teachings of the Jesus in the gospel stories express a profound concern for justice, compassion, and the well-being of those in marginalized communities. This book navigates the intersections between faith and societal justice, and presents a compelling argument for a more socially compassionate and just expression of Christianity. Herb’s findings in his latest book are shared in the hopes that it will dramatically impact how you practice your Christianity, too.
New Episode of JustTalking!
Season 2, Episode 7: Luke 24.36b-48. Lectionary B, Easter 3
Each week, we’ll be talking about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it.
You can find the latest show on YouTube at
Season 2, Episode 7: Luke 24.36b-48. Lectionary B, Easter 3
Please Like, Subscribe, hit the Notification button, and leave us a comment
Announcing a New Podcast from RHM!
The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 1 Episode 1: Resurrection as Injustice Undone
Luke 24:36-48
“Whatever we make of the resurrection stories today, we cannot ignore the fact that nowhere in these passages is death lifted up. The good news is that injustice had been undone! Oppression and power don’t have to have the last words in our stories. The opposition doesn’t have to have the last word. Love can conquer injustice. Our stories aren’t over yet.”
Listen at:
https://the-social-jesus-podcast.simplecast.com/episodes/resurrection-as-injustice-undone
Resurrection as Injustice Undone
Herb Montgomery; April 12, 2024
Our gospel reading from the lectionary this third weekend of Easter is from the gospel of Luke:
While they were still talking about this, Jesus himself stood among them and said to them, “Peace be with you.”
They were startled
and frightened, thinking they saw a ghost. He said to them, “Why are you troubled, and why do doubts rise in your minds? Look at my hands and my feet. It is I myself! Touch me and see; a ghost does not have flesh and bones, as you see I have.”
When he had said this, he showed them his hands and feet. And while they still did not believe it because of joy and amazement, he asked them, “Do you have anything here to eat?” They gave him a piece of broiled fish, and he took it and ate it in their presence.
1` said to them, “This is what I told you while I was still with you: Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms.”
Then he opened their minds so they could understand the Scriptures. He told them, “This is what is written: The Messiah will suffer and rise from the dead on the third day, and repentance for the forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem. You are witnesses of these things. (Luke 24:36-48)
Let’s get the context of this reading. It all begins back in the first verse of chapter 24.
On the first day of the week, very early in the morning, the women took the spices they had prepared and went to the tomb. They found the stone rolled away from the tomb, but when they entered, they did not find the body of the Lord Jesus. While they were wondering about this, suddenly two men in clothes that gleamed like lightning stood beside them. In their fright the women bowed down with their faces to the ground, but the men said to them,
“Why do you look for the living among the dead?
He is not here; he has risen!
Remember how he told you, while he was still with you in Galilee:
‘The Son of Man must be delivered over to the hands of sinners, be crucified and on the third day be raised again.”’ Then they remembered his words. (Luke 24:1-8)
Luke’s version of the resurrection story is probably my favorite of the four versions in our sacred canon. Unlike Mark and Matthew, which set up the early Jesus movement to grow out of a Galilean center, Luke sets the movement in a Judean center that begins in Jerusalem, not Galilee, and lays the foundation for the events we will read about in the book of Acts. What makes Luke my favorite, though, is that it captures best what the good news was for the early Lukan community: “Why do you look for the living among the dead? He is not here; he has risen!”
The good news for the early Jesus movement was not that Jesus had died. How could it have been? In the beginning, and for most of the early Jewish Jesus followers, the fact that Rome had again suppressed a Jewish movement for justice and change was not good news. The good news is that this Jesus, who stood with the marginalized and oppressed—this Jesus their God had brought back to life! The execution of Jesus had been reversed, undone, and defeated. Everything accomplished through the death of Jesus had been undone! Jesus salvific work had been interrupted but not stopped.
Now his life giving work would live on in the lives of his followers. They did not see their salvation as accomplished through the cross. They saw the cross as the status quo’s attempt to stop Jesus’ saving, life-giving work. And the resurrection was the sign that the cross had been reversed. Rome didn’t have the last word; justice, love, compassion had the last word. Now the saving work of Jesus would live on and grow.
Consider the emphasis in our reading: “The Messiah will suffer and rise from the dead on the third day.” The point is not that Jesus would suffer and accomplish something through that suffering. No, it’s that though he would suffer, God would triumph over that suffering and bring him back to life. This is Easter’s good news. Hate, injustice, bigotry, power and privilege don’t have to have the last word in our stories. Justice and love can!
The book of Acts, which continues Luke, always defines Jesus’ resurrection as the good news, not his dying:
“With great power the apostles continued to testify to the resurrection of the Lord Jesus. And God’s grace was so powerfully at work in them all.” (Acts 4:33, emphasis added)
The message was not one of death and dying, but of life and resurrection:
Fellow Israelites, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know. This man was handed over to you by God’s deliberate plan and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross. But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him. (Acts 2:22-24)
Their God had reversed Jesus’ death!
God has raised this Jesus to life, and we are all witnesses of it. Exalted to the right hand of God, he has received from the Father the promised Holy Spirit and has poured out what you now see and hear. (Acts 2:32-33)
When Peter saw this, he said to them: “Fellow Israelites, why does this surprise you? Why do you stare at us as if by our own power or godliness we had made this man walk? The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified his servant Jesus. You handed him over to be killed, and you disowned him before Pilate, though he had decided to let him go. You disowned the Holy and Righteous One and asked that a murderer be released to you. You killed the author of life, but God raised him from the dead. We are witnesses of this. By faith in the name of Jesus, this man whom you see and know was made strong. It is Jesus’ name and the faith that comes through him that has completely healed him, as you can all see. (Acts 3:12-16)
Historically, Christians have used these passages in antisemitic ways to harm our Jewish friends and neighbors. But Peter, who is speaking in Acts 2 and 3, is also a Jew, and the Jewish people did not crucify Jesus. In Luke’s gospel, the Jewish people loved Jesus. It was the elites who had everything to lose if their society took on the shape described in Jesus’ sermon on the mount or Luke’s sermon on the plain, and it was the elites who sought to use Rome’s strong arm to silence Jesus. This was not a religious conflict but a political one. It was not a matter of Christians versus Jews as antisemitic Christians have made it out to be. It was a conflict where the rich and powerful tried to stop Jesus (Luke 6:24) and God stepped in and undid their attempt.
Then know this, you and all the people of Israel: It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed. Jesus is ‘the stone you builders rejected, which has become the cornerstone.’ (Acts 4:10-11)
The God of our ancestors raised Jesus from the dead—whom you killed by hanging him from a tree. God exalted him to his own right hand as Prince and Savior that he might bring Israel to repentance and forgive their sins. We are witnesses of these things, and so is the Holy Spirit, whom God has given to those who obey him.” (Acts 5:30-32)
You know the message God sent to the people of Israel, announcing the good news of peace through Jesus Christ, who is Lord of all. You know what has happened throughout the province of Judea, beginning in Galilee after the baptism that John preached—how God anointed Jesus of Nazareth with the Holy Spirit and power, and how he went around doing good and healing all who were under the power of the devil, because God was with him.) We are witnesses of everything he did in the country of the Jews and in Jerusalem. They killed him by hanging him on a cross, but God raised him from the dead on the third day and caused him to be seen. He was not seen by all the people, but by witnesses whom God had already chosen—by us who ate and drank with him after he rose from the dead. (Acts 10:36-43)
So it is also stated elsewhere: ‘You will not let your holy one see decay.’ Now when David had served God’s purpose in his own generation, he fell asleep; he was buried with his ancestors and his body decayed. But the one whom God raised from the dead did not see decay. Therefore, my friends, I want you to know that through Jesus the forgiveness of sins is proclaimed to you. (Acts 13:35-38)
And lastly,
“We tell you the good news: What God promised our ancestors he has fulfilled for us, their children, by raising up Jesus. (Acts 13:32-33)
Whatever we make of the resurrection stories today, reading them through much more scientific lenses, we cannot ignore the fact that nowhere in the book of Acts is Jesus’ death lifted up. Nowhere does it suggest that or how Jesus’ death saves us. This is the canonical record of the gospel going forth to the world and nowhere is that gospel centered in Jesus dying. The gospel, without exception, is over and over again centered in how Jesus’ death had been reversed and overturned through him being brought back to life and what THAT now means to those who will follow Jesus’ teachings.
Now let’s get back to our reading for this week.
In Luke 24:9-13, Mary Magdalene, Joanna, Mary the mother of James, and others tell the apostles what they’ve seen. The apostles don’t initially believe the women “because their words seemed to them like nonsense.” Then Peter gets up and runs to the tomb. (John’s gospel adds John to this part of the story, but in Luke’s version, John is not present.)
Then we come to the setup for our passage this week, the story of two followers of Jesus who were on the road to Emmaus (Luke 24:13-32).
These two unknowingly run into Jesus as they travel, and through a series of interchanges share with him what’s been happening in Jerusalem and what the women have reported, which has left them scratching their heads. Jesus responds, “How foolish you are, and how slow to believe all that the prophets have spoken! Did not the Messiah have to suffer these things and then enter his glory?”
These disciples still don’t recognize Jesus but implore Jesus to stay with them for the night.
“When he was at the table with them, he took bread, gave thanks, broke it and began to give it to them. Then their eyes were opened and they recognized him, and he disappeared from their sight.”
Verses 33-35 then read:
“They got up and returned at once to Jerusalem. There they found the Eleven and those with them, assembled together and saying, ‘It is true! The Lord has risen and has appeared to Simon.’ Then the two told what had happened on the way, and how Jesus was recognized by them when he broke the bread.”
The good news is that Jesus’ death had been undone!
Whatever else we make of these stories today, their truth is that oppression and power don’t have to have the last words in our story. A world shaped by compassion, love and justice may meet opposition. Our efforts may even be stopped. But we can choose to keep going.
The opposition doesn’t have to have the last word. Love can conquer injustice. To borrow imagery used by the late Dr. Martin Luther King, Jr., we can choose to bend the moral arc of our universe toward justice even when it seems that those in power are choosing to bend it otherwise. Our stories aren’t over yet.
Discussion Group Questions
1. Share something that spoke to you from this week’s eSight/Podcast episode with your discussion group.
2. How does defining the crucifixion as the attempted interruption of Jesus’ saving work and the resurrection as injustice undone inform your own justice work today? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
I want to also say a special thank you this week to Quoir Publishing, Keith Giles who wrote the foreword to my latest book, all the special people on our launch team, and all of you who made this release a success.
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and soon also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on X (or Twitter), Facebook, Instagram and Meta’s new Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts. Also, if you enjoy listening to The Social Jesus podcast, please like and subscribe to the SJ podcast through the podcast platform you use and consider taking some time to give us a review. This helps others find our podcast as well.
You can watch our new YouTube show called “Just Talking” each week. Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking. Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
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Differences in John and Why They Matter
#1 New Release on Amazon!
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb MontgomeryAvailable now on Amazon.
After two successful decades of preaching a gospel of love within the Christian faith tradition Herb felt like something was missing. He went back to the gospels and began reading them through the interpretive lenses of various marginalized communities and what he found radically changed his life forever. The teachings of the Jesus in the gospel stories express a profound concern for justice, compassion, and the well-being of those in marginalized communities. This book navigates the intersections between faith and societal justice, and presents a compelling argument for a more socially compassionate and just expression of Christianity. Herb’s findings in his latest book are shared in the hopes that it will dramatically impact how you practice your Christianity, too.New Episode of JustTalking!
Season 2, Episode 2: John 2.13-22. Lectionary B, Lent 3.
Each week, we’ll be talking about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it.
You can find the latest show on YouTube at
Season 2, Episode 2: John 2.13-22. Lectionary B, Lent 3.
Please Like, Subscribe, hit the Notification button, and leave us a comment
Differences in John and Why They Matter
Herb Montgomery | March 1, 2024
“Are we defining our humanity as broken and salvation as when we’re set free from our humanity? Or have we lost touch with our humanity ourselves or because others are attempting to dehumanize us? If so, salvation is our reclaiming our humanity!”
To listen to this week’s eSight as a podcast episode click here.
Our reading this week is from the gospel of John:
When it was almost time for the Jewish Passover, Jesus went up to Jerusalem. In the temple courts he found people selling cattle, sheep and doves, and others sitting at tables exchanging money. So he made a whip out of cords, and drove all from the temple courts, both sheep and cattle; he scattered the coins of the money changers and overturned their tables. To those who sold doves he said, “Get these out of here! Stop turning my Father’s house into a market!” His disciples remembered that it is written: “Zeal for your house will consume me.”
The Jews then responded to him, “What sign can you show us to prove your authority to do all this?” Jesus answered them, “Destroy this temple, and I will raise it again in three days.”
They replied, “It has taken forty-six years to build this temple, and you are going to raise it in three days?” But the temple he had spoken of was his body. After he was raised from the dead, his disciples recalled what he had said. Then they believed the scripture and the words that Jesus had spoken. (John 2:13-22)
If you’re familiar with our Social Jesus Blog, Weekly eSights, Jesus for Everyone podcast, or weekly YouTube show Just Talking, you won’t be surprised by the stark differences between this version of the Jesus story, which emerged out of the Johannine community, and the earlier gospels in our sacred canon, the synoptics Mark, Matthew, and Luke.
In the synoptic gospels, Jesus’ protest in the temple state’s courtyard comes at the end of the the story and is the reason the state executes Jesus on a Roman cross. John was written much later than any of the other canonical gospels, and by that time, Jesus’ death on the cross was far removed from his protest in the temple. The protest happens at the very beginning of the story and the crucifixion comes at the end. These events have nothing to do with each other in the Johannine community’s gospel.
It’s not only the narrative location of this story that is different between these gospels. Jesus’ motive is vastly different as well. In Mark, Matthew, and Luke, Jesus’ protest is rooted in zeal for the masses who are being marginalized and crushed by the Temple State’s complicity with the Roman empire. Consider Mark’s version of the story:
On reaching Jerusalem, Jesus entered the temple courts and began driving out those who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves, and would not allow anyone to carry merchandise through the temple courts. And as he taught them, he said, “Is it not written: ‘My house will be called a house of prayer for all nations’? But you have made it ‘a den of crooks.’” (Mark 11:15-17)
Jesus’ words in Mark’s story combine two passages from the Hebrew scriptures, the first from Isaiah and the later from Jeremiah.
“These I will bring to my holy mountain
and give them joy in my house of prayer.
Their burnt offerings and sacrifices
will be accepted on my altar;
for my house will be called
a house of prayer for all nations.” (Isaiah 56:7)
“If you really change your ways and your actions and deal with each other justly, if you
do not oppress the foreigner, the fatherless or the widow and do not shed innocent
blood in this place, Has this house, which bears my Name, become a den of crooks to
you? But I have been watching! declares the LORD.” (Jeremiah 7:5-11)
What we must pay attention to in Jeremiah is where the phrase “den of crooks” comes from. A den of thieves and robbers is not where theft is taking place but where the thieves retreat, thinking they are safe after their theft has been committed. The temple functioned in exactly this fashion for the elites and powerful in the temple state. They could oppress the “foreigner, the fatherless or the widow” while practicing their religious piety and claiming they were still in good standing with the God of the Torah because they were still practicing the ritual ceremonies of the temple:
“Will you steal and murder, commit adultery and perjury . . . and then come and stand before me in this house, which bears my Name, and say, ‘We are safe;—safe to do all these detestable things?” (Jeremiah 7:9-10)
“Do not trust in deceptive words and say, “This is the temple of the LORD, the temple of the LORD, the temple of the LORD!” (Jeremiah 7:4)
Consider how this theme appears in the book of Isaiah, another Hebrew prophet:
“The multitude of your sacrifices—
what are they to me?” says the LORD.
“I have more than enough of burnt offerings,
of rams and the fat of fattened animals;
I have no pleasure
in the blood of bulls and lambs and goats.
When you come to appear before me,
who has asked this of you,
this trampling of my courts?
Stop bringing meaningless offerings!
Your incense is detestable to me.
New Moons, Sabbaths and convocations—
I cannot bear your worthless assemblies.
Your New Moon feasts and your appointed festivals
I hate with all my being.
They have become a burden to me;
I am weary of bearing them.
When you spread out your hands in prayer,
I hide my eyes from you;
even when you offer many prayers,
I am not listening.
Your hands are full of blood!
Wash and make yourselves clean.
Take your evil deeds out of my sight;
stop doing wrong.
Learn to do right; seek justice.
Defend the oppressed.
Take up the cause of the fatherless;
plead the case of the widow. (Isaiah 1:11-17)
For the prophets, God is much more concerned with social justice than with all the people’s religious ritual observances. It’s this Hebrew, prophetic justice tradition that Jesus is standing squarely in in the gospels of Mark, Matthew, and Luke.
But in John’s gospel, this tradition is wholly erased and Jesus’ motive is the exact opposite.
“Zeal for your house will consume me.”
John’s Jesus is no longer zealous for the oppressed. Now, in this late gospel, Jesus is consumed by zeal for the purity of the temple and maintaining the purity of religious ritual observances there.
Another significant difference between the gospels is the overt antisemitism held in the Johannine community by the time John’s gospel was written. In the synoptics, rejection of Jesus is a matter of classism. The Jews loved Jesus and hung on his every word. Why wouldn’t they? Jesus’ message was a populist message that resonated deeply with the people who were suffering at the hands of those in power. It was the powerful, propertied, and privileged responsible for crushing the masses through complicity with Rome and who created enormous wealth for themselves who rejected Jesus’ calls for a return to the economic justice teaching of the Torah.
Notice this difference in Luke:
“Every day he was teaching at the temple. But the chief priests, the teachers of the law and the leaders [these were political positions] among the people were trying to kill him. Yet they could not find any way to do it, because all the people hung on his words. (Luke 19:47-48)
In John’s gospel, however, there is no distinction between the rich and poor, the powerful and the marginalized, or the elites and the masses within Jesus’ Jewish society. In John, the opposition is all wrapped up in one simple, antisemitic designation: “the Jews.”
Lastly, the gospels switch from critiquing the injustice of the temple state, with its physical capital in the temple, to spiritualizing the temple as a symbol of Jesus’ body.
The presence of proto-Gnostic tendencies in the writings of the Johannine community is well-documented by scholars. Christian Gnosticism would come to teach a dualistic way of looking at our world through the lens of separating our bodies from our spirit. Later, Gnosticism would teach that the material world was evil and spiritual was good. It therefore defined salvation as the point at which our spirits are finally set free from imprisonment in our material bodies and material world. (This sounds a lot like many of the sectors of Christianity today, which is why I say that much of Christianity today is more gnostic like the Johannine community than the Jesus of the synoptic gospels.)
In the synoptics, Jesus prioritizes setting people free from material, concrete, very tangible suffering. but not from the material, concrete, and tangible itself.
What are we to make of these differences? Both teachings are in our sacred texts. Both are biblical. And both are ways of viewing and defining Jesus. For those who want the Bible to make all of their decisions for them, it’s not that simple when the Bible offers two different options. We have to take some personal responsibility. We have to actually decide which way of practicing Christianity today in our context is more life-giving.
We have to choose how we practice our own Christianity. Both options are biblical. And they each produce radically different fruit. Are we focused on postmortem destinations or saving people from what they are suffering in this life? Are we defining salvation as celestial, heavenly bliss in another life, or do we define salvation as the synoptics do, as being set free from death-dealing oppression, injustice, violence, and marginalization in this life? Are we defining our humanity as broken and salvation as when we’re set free from our humanity? Or have we lost touch with our humanity ourselves or because others are attempting to dehumanize us? If so, salvation is our reclaiming our humanity! (Jesus defines salvation in Luke’s story of Zacchaeus in this way.)
I find it escapist and defeatist to separate Jesus’ gospel from this life and transform it into being solely about spiritual realities in preparation for a next life. For myself, I find the focus of the synoptic gospels in our present social context to be much more relevant and much more life-giving.
Group Discussion Questions
1. Share something that spoke to you from this week’s eSight/Podcast episode with your discussion group.
2. How do the differences in the different versions of the Jesus story in our New Testament impact your own social just work today as a Jesus follower? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
I want to also say a special thank you this week to Quoir Publishing, Keith Giles who wrote the foreword to my latest book, all the special people on our launch team, and all of you who made this release a success.
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and soon also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on X (or Twitter), Facebook, Instagram and Meta’s new Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts. Also, if you enjoy listening to the Jesus for Everyone podcast, please like and subscribe to the JFE podcast through the podcast platform you use and consider taking some time to give us a review. This helps others find our podcast as well.
You can watch our new YouTube show called “Just Talking” each week. Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking. Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
Are you getting all of RHM’s Free Resources?
Free Sign Up Here
The Power of Our Voices
#1 New Release on Amazon!
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon.
After two successful decades of preaching a gospel of love within the Christian faith tradition Herb felt like something was missing. He went back to the gospels and began reading them through the interpretive lenses of various marginalized communities and what he found radically changed his life forever. The teachings of the Jesus in the gospel stories express a profound concern for justice, compassion, and the well-being of those in marginalized communities. This book navigates the intersections between faith and societal justice, and presents a compelling argument for a more socially compassionate and just expression of Christianity. Herb’s findings in his latest book are shared in the hopes that it will dramatically impact how you practice your Christianity, too.
Get your copy of this #1 New Release on Amazon, today!
The Power of Our Voices
“Change does not only come from strong political winds, earth-shaking social quakes, or fire that burns the whole thing down. Change also comes from continued speaking out. What power does one voice have? This story reminds us that our voices, when we speak out together against injustice, can have power for change.”
To listen to this week’s eSight as a podcast episode click here.
Our reading this week is from the gospel of Mark:
After six days Jesus took Peter, James and John with him and led them up a high mountain, where they were all alone. There he was transfigured before them. His clothes became dazzling white, whiter than anyone in the world could bleach them. And there appeared before them Elijah and Moses, who were talking with Jesus.
Peter said to Jesus, “Rabbi, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.” (He did not know what to say, they were so frightened.)
Then a cloud appeared and covered them, and a voice came from the cloud: “This is my Son, whom I love. Listen to him!”
Suddenly, when they looked around, they no longer saw anyone with them except Jesus.
As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. (Mark 9:2-9)
This is the earliest version of this story that we still have today, and the one that all other reports of this event in our sacred text are dependent on (see Matthew 17:1-8; Luke 9:28-36; 2 Peter 1:16-18).
In Mark’s narrative, Jesus is focused on Jerusalem. He will soon be protesting in the temple courts and quite probably provoking the empire’s violent response. So our story this week prepares us for the rest of the events of this gospel. First, though, this story points us back to Jesus’ baptism:
Just as Jesus was coming up out of the water, he saw heaven being torn open and the Spirit descending on him like a dove. And a voice came from heaven: “You are my Son, whom I love; with you I am well pleased.” (Mark 1:11)
Remember, in the book of Isaiah, this language was tied to the one who would establish justice:
Here is my servant, whom I uphold,
my chosen one in whom I delight;
I will put my Spirit on him,
and he will bring justice to the nations.
He will not shout or cry out,
or raise his voice in the streets.
A bruised reed he will not break,
and a smoldering wick he will not snuff out.
In faithfulness he will bring forth justice;
he will not falter or be discouraged
till he establishes justice on earth. (Isaiah 42:1-4)
Mark then points forward to the resurrection with a detail that would appear later in Mark’s version of the story:
But when they looked up, they saw that the stone, which was very large, had been rolled away. As they entered the tomb, they saw a young man dressed in a white robe sitting on the right side, and they were alarmed. (Mark 16:4-5, italics added)
The transfiguration story that we’re looking at this week places Jesus in the context of Moses and Elijah for Mark’s Jewish audience. That’s quite possibly the real heart and power of this story for Mark’s intended audience: they would have thought back to this account of Moses:
The LORD said to Moses, “Come up to me on the mountain and stay here, and I will give you the tablets of stone with the law and commandments I have written for their instruction.” Then Moses set out with Joshua his aide, and Moses went up on the mountain of God. He said to the elders, “Wait here for us until we come back to you. Aaron and Hur are with you, and anyone involved in a dispute can go to them.” When Moses went up on the mountain, the cloud covered it, and the glory of the LORD settled on Mount Sinai. For six days the cloud covered the mountain, and on the seventh day the LORD called to Moses from within the cloud. To the Israelites the glory of the LORD looked like a consuming fire on top of the mountain. Then Moses entered the cloud as he went on up the mountain. And he stayed on the mountain forty days and forty nights. (Exodus 24:12-18)
Moses stood as the great liberator from slavery in the Hebrew stories. And, in his own time, Jesus is leading a Jewish renewal movement, calling people away from the abuses of Rome and Roman complicity back to the justice teaching of the Torah, especially toward the poor and the marginalized. Matthew goes even further in drawing parallels between Moses and Jesus throughout his gospel stories, while Luke will take a different direction. Both build on Mark’s version here.
Elijah also held a special place in the minds of those longing for liberation from Rome among Mark’s audience.
See, I will send the prophet Elijah to you before that great and dreadful day of the LORD comes. He will turn the hearts of the parents to their children, and the hearts of the children to their parents; or else I will come and strike the land with total destruction. (Malachi 4:5-6)
Remember this gospel was written very close to the destruction of Jerusalem by Rome, either during the events leading up to that destruction or in its wake shortly after. Elijah prophetically represents all those who have stood up to and spoken truth to power. Elijah also had a mountaintop experience, yet his experience was a little different from Moses’. Elijah flees to the mountaintop in fear after standing up to Queen Jezebel. Here’s the story:
Elijah was afraid and ran for his life. When he came to Beersheba in Judah, he left his servant there, while he himself went a day’s journey into the wilderness. He came to a broom bush, sat down under it and prayed that he might die. “I have had enough, LORD,” he said. “Take my life; I am no better than my ancestors.” Then he lay down under the bush and fell asleep. All at once an angel touched him and said, “Get up and eat.” He looked around, and there by his head was some bread baked over hot coals, and a jar of water. He ate and drank and then lay down again. The angel of the LORD came back a second time and touched him and said, “Get up and eat, for the journey is too much for you.” So he got up and ate and drank. Strengthened by that food, he traveled forty days and forty nights until he reached Horeb, the mountain of God.
There he went into a cave and spent the night. And the word of the LORD came to him: “What are you doing here, Elijah?” He replied, “I have been very zealous for the LORD God Almighty. The Israelites have rejected your covenant, torn down your altars, and put your prophets to death with the sword. I am the only one left, and now they are trying to kill me too.” The LORD said, “Go out and stand on the mountain in the presence of the LORD, for the LORD is about to pass by.” Then a great and powerful wind tore the mountains apart and shattered the rocks before the LORD, but the LORD was not in the wind. After the wind there was an earthquake, but the LORD was not in the earthquake. After the earthquake came a fire, but the LORD was not in the fire. And after the fire came a gentle whisper.
When Elijah heard it, he pulled his cloak over his face and went out and stood at the mouth of the cave. (1 Kings 19:3-18)
The Story ends with Elijah being told “Go back . . . I reserve seven thousand in Israel—all whose knees have not bowed down to Baal and whose mouths have not kissed him.” Elijah is then told to descend from the mountain and to anoint Jehu as king and Elisha as Elijah’s successor as prophet.
In Mark’s version of the Jesus story, Jesus is also about to descend from the mountain he’s on. When he reaches Jerusalem, he will overturn the moneychangers’ tables, speak truth to power in solidarity with those being harmed, and face the imperial response due to all who oppose the so-called Pax Romana. The temple has become a conduit of Rome. It is not Judaism that Jesus is standing up against. He’s standing up against the complicity that the elites and powerful of his day are engaged in with the empire to the harm of the masses.
As Moses stood for liberation, Elijah stands for all those who have prophetically called for justice in the face of violent opposition by those in power who are threatened by their calls for change.
I can’t help but wonder if Mark’s original audience caught the parallels in this week’s story of God’s voice not being found in the wind, earthquake and fire, but in the still small voice. Could Jesus have been questioning what his own still small voice would ultimately accomplish in the face of systemic injustice in his own society? Could a point of these parallels be to encourage Mark’s audience and us today to just keep speaking?
Don’t think that change only comes from strong political winds, earth-shaking social quakes, or fire that burns the whole thing down: consider the violent events and failed attempts at liberation surrounding Jerusalem in the wake of its destruction. Change also comes from continued speaking out. What power does one voice have? This story reminds us that our voice, when we speak out against injustice, can have power for change. As Elijah was sent back down the mountain, and as Jesus was sent down from the mountain to face the powerful temple state in Jerusalem, we too today are called to speak out in our spheres of influence whenever people, the objects of God’s universal love, are being harmed.
Again, this story marks the transition point in Mark’s version of the Jesus story. In this moment, Jesus stands with Moses the great liberator and Elijah the prophet who stood up to corrupt rulers in positions of power and experience all that came in that wake. Jesus will soon leave and turn toward those in power in his own society, time, and place, just as both Moses and Elijah did.
That’s what’s happening in Mark’s gospel at this stage of the story. What is happening at this stage of our stories? Are we conflicted with injustice and harm being done in our world today? Do we also need some encouragement that our voice matters? Are we afraid of the consequences of speaking out?
The way of love calls each of us, alongside of others, to speak out against injustice in your world, today.
HeartGroup Application
1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.
2. Share an experience where your own speaking out ultimately resulted in change? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
I want to also say a special thank you this week to Quoir Publishing, Keith Giles who wrote the foreword to my latest book, all the special people on our launch team, and all of you who made this release a success.
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and soon also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on X (or Twitter), Facebook, Instagram and Meta’s new Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts. Also, if you enjoy listening to the Jesus for Everyone podcast, please like and subscribe to the JFE podcast through the podcast platform you use and consider taking some time to give us a review. This helps others find our podcast as well.
You can watch our new YouTube show called “Just Talking” each week. Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking. Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
I’ll see you next week.
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A Safe, Compassionate, Just Home for Everyone
#1 Best Seller and New Release on Amazon!
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon.
After two successful decades of preaching a gospel of love within the Christian faith tradition Herb felt like something was missing. He went back to the gospels and began reading them through the interpretive lenses of various marginalized communities and what he found radically changed his life forever. The teachings of the Jesus in the gospel stories express a profound concern for justice, compassion, and the well-being of those in marginalized communities. This book navigates the intersections between faith and societal justice, and presents a compelling argument for a more socially compassionate and just expression of Christianity. Herb’s findings in his latest book are shared in the hopes that it will dramatically impact how you practice your Christianity, too.
Finding Jesus by Herb Montgomery the #1 Best Seller in its category.
Get your copy on Amazon, today!
New Episode of JustTalking!
Season 1, Episode 50: Mark 1.9-15. Lectionary B, Lent 1
Each week, we’ll be talking about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it.
You can find the latest show on YouTube at
Season 1, Episode 50: Mark 1.9-15. Lectionary B, Lent 1
Please Like, Subscribe, hit the Notification button, and leave us a comment
Thanks in advance for watching!
A Safe, Compassionate, Just Home for Everyone
Herb Montgomery | February 9, 2024
“The gospel has been twisted to be mostly religious in nature, but for the early Jesus followers, Jesus’ teachings were much more about how we choose to share space with one another here on earth.”
To listen to this week’s eSight as a podcast episode click here.
Our reading this week is from the gospel of Mark:
At that time Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. Just as Jesus was coming up out of the water, he saw heaven being torn open and the Spirit descending on him like a dove. And a voice came from heaven: “You are my Son, whom I love; with you I am well pleased.”
At once the Spirit sent him out into the wilderness, and he was in the wilderness forty days, being tempted by Satan. He was with the wild animals, and angels attended him.
After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. “The time has come,” he said. “The kingdom of God has come near. Repent and believe the good news!” (Mark 1:9-15)
In our reading this week, we begin with Jesus traveling from the region of Galilee to the River Jordan to be baptized by John. Jesus heard something in John’s anti-establishment message and call to return to the Torah’s social justice principles that resonated with his own desire for Jewish renewal and his concern for how the Roman empire had coopted the Jewish Temple State and the scribal establishment in local synagogues. Scholars are torn as to whether Jesus actually began as a disciple of John’s, but his choice to be baptized by John affirmed that he resonated with John’s preaching enough to want to be baptized by John and be a part of John’s movement. We’ll see that this changes later, when John is imprisoned.
Mark’s language around John’s baptism of Jesus was also meant to remind Mark’s original audience of language in Isaiah. Whether we date Mark’s gospel to shortly before Rome’s destruction of Jerusalem or shortly afterward, liberation from Roman occupation and oppression was the prevailing impulse among Mark’s listeners. Getting to heaven was not on the hearts and minds of Mark’s listeners. Getting out from under the thumb of Rome was.
The language of the heavens being torn open harkens back to Isaiah 64:
Oh, that you would rend the heavens and come down,
that the mountains would tremble before you!
As when fire sets twigs ablaze
and causes water to boil,
come down to make your name known to your enemies
and cause the nations to quake before you!
For when you did awesome things that we did not expect,
you came down, and the mountains trembled before you.
Since ancient times no one has heard,
no ear has perceived,
no eye has seen any God besides you,
who acts on behalf of those who wait for him.
You come to the help of those who gladly do right,
who remember your ways. (Isaiah 64:1-5)
The Spirit descending and declaring Jesus’s favor also harkens back to a passage in Isaiah:
Here is my servant, whom I uphold,
my chosen one in whom I delight;
I will put my Spirit on him,
and he will bring justice to the nations . . .
In faithfulness he will bring forth justice;
he will not falter or be discouraged
till he establishes justice on earth. (Isaiah 42:1-4)
It seems the writer of Mark intended to associate the desire for liberation from Rome with Isaiah’s language of establishing of justice on the earth among the nations. That’s why this week’s story attaches these references to Jesus’ baptism. In Jesus, the early followers of Jesus perceived teachings that would end oppression and establish justice for all.
After his baptism, Jesus immediately goes into the wilderness for forty days. Forty is a significant number in the Hebrew scriptures and other sacred Jewish literature.
One example is Moses’ forty days and nights of fasting as he received the Torah:
“Moses was there with the LORD forty days and forty nights without eating bread or drinking water. And he wrote on the tablets the words of the covenant—the Ten Commandments.” (Exodus 34.28)
There are many more examples. Forty didn’t only refer to days and nights. The scriptures also named forty years, and measurements based on the number 40. The number 40 is used repeatedly in the Talmud and the history of the second Temple (see “The Number Forty”, The Jewish Encyclopedia)
But we shouldn’t gloss over Jesus’ time in the wilderness as narrative decoration. Jesus’ wilderness experience had special significance for his original Jewish followers. While in Mark, Jesus is tempted by the Satan (the Adversary), is among the wild animals, and is attended to by angels. Matthew and Luke later add that Jesus was fasting during this time, but Mark doesn’t elaborate on the temptations here. This version of the story doesn’t say there are three temptations. Nor does it detail them, as later version of the Jesus story do. What is also interesting is how Matthew and Luke overtly connect Jesus’ temptations with the language and liberation hopes of the apocalyptic book of Daniel chapter 7. Mark, the first gospel, begins this tradition much more subtly.
Ched Myers tells us that the book of Daniel was “a Jewish resistance tract written just before the Maccabean revolt during brutal persecutions under the Hellenistic ruler Antiochus Epiphanes IV . . . By Mark’s era it was well established as a discourse of political protest” (Binding the Strong Man, p. 101). He goes on to state the way apocalyptic literature was used in Mark’s culture was to “fire the socio-political imagination of the oppressed. First, in renewing old symbols and reappropriating Hebrew narratives of liberation, it functioned as a ‘remembering.’ Secondly, it promoted a ‘creative envisioning’ of a future in which God restored justice and full humanity to all.”
Horsley writes, “Emperors were not divine . . . The apocalyptic imagination thus had a strengthening effect on people’s ability to endure, and even a motivating effect toward resistance and revolt.” (Jesus and Spiral of Violence: Popular Jewish Resistance in Roman Palestine, p. 144)
Howard Kee, writing of the disproportionate interest by Mark’s gospel in the book of Daniel states,
“Daniel alone among all of the Old Testament books is quoted from every chapter; it is of the highest level of significance for the New Testament as a whole as a result of its overwhelming importance for Mark.” (Community of the New Age: Studies in Mark’s Gospel, p. 45)
The wild animals and angels in this week’s story would have brought to mind the liberation of the people from oppressive world empires in Daniel Chapter 7:
“In my vision at night I looked, and there before me was one like a son of man coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed. (Daniel 7:13-14)
Speaking of one of the wild animals’ little horns, Daniel writes,
“‘But the court will sit, and his [the oppressor’s] power will be taken away and completely destroyed forever. Then the sovereignty, power and greatness of all the kingdoms under heaven will be handed over to the holy people of the Most High. His [the son of man’s] kingdom will be an everlasting kingdom, and all rulers will worship and obey him.’” (Daniel 7:26-27, italics added.)
Matthew and Luke later expand this liberation theme by referencing Daniel’s visions in one of three temptations the Satan brought to Jesus:
“Again, the devil took him to a very high mountain and showed him all the kingdoms of the world [Daniel 7’s Wild Animals] and their splendor. ‘All this I will give you,’ he said, ‘if you will bow down and worship me.’” (Matthew 4:8-9)
“The devil led him up to a high place and showed him in an instant all the kingdoms of the world. And he said to him, “I will give you all their authority and splendor; it has been given to me, and I can give it to anyone I want to. If you worship me, it will all be yours.” (Luke 4:5-7)
In Mark’s version of the wilderness temptations, these connections to Daniel 7 and liberation from empires are much more subtle.
But John’s imprisonment brings us out of the wilderness. As I shared a few weeks ago, Herod, Rome’s agent in region, was deeply threatened by John’s justice preaching and the large crowds that were starting to follow him. Josephus writes,
“John was a good man who had admonished the Jews to practice virtue and to treat each other justly, with due respect to God, and to join in the practice of baptism. John’s view was that correct behavior was a necessary preliminary to baptism, if baptism was to be acceptable to God. Baptism was not to gain pardon for sins committed but for the purification of the body, which had already been consecrated by righteousness. Herod became alarmed at the crowds that gathered around John, who aroused them to fever pitch with his sermons. Eloquence that had such a powerful effect on people might lead to sedition, since it seemed that the people were prepared to do everything he recommended.” (Josephus, History of the Jews, 18:116-119)
Once John is arrested, Jesus begins his own preaching of the gospel of the arrival of God’s just world named in Mark as “the kingdom.” Remember the gospel was a term used in the Roman empire (see The Gospel Jesus Taught). Myers explains:
“Roman propaganda focused on eulogizing Caesar as the ‘divine man.’ This ideological strategy is well documented in coins of the period, and of course in the later emperor cults of Asia Minor. The ascension to power of a new ruler was cause for ‘glad tidings,’ and celebrations and sacrifices always followed . . . [Deification of the emperor] gives euangelion [Rome’s gospel] its significance and power . . . Because the emperor is more than a common man, his ordinances are glad messages and his commands are sacred writings . . . He proclaims euangelia [gospel, glad tidings] through his appearance . . . the first euangelium is the news of his birth. As one ancient inscription puts it, ‘The birthday of the god was for the world the beginning of the joyful messages which have got forth because of him.’” (Binding the Strong Man, p. 123)
The gospel was a term from the Roman Empire. Once one begins to delve into Roman Caesar worship, it becomes beautifully obvious how Mark’s gospel was juxtaposing Jesus with Caesar and offering Jesus’ gospel of the kingdom as resistance, an alternative to the gospel of Rome, the peace of a just world contrasted with the pax Romana.
Jesus’ gospel of the kingdom was much more concerned with our concrete realities in this life than the afterlife. The socio-political and economic implications of Jesus’ gospel are profound and often overlooked. The kingdom has been twisted today to be mostly religious in nature, but for the early Jesus followers, Jesus gospel was political. By “political,” I mean how we choose to share space together here on earth.
Jesus was announcing a just world that had “come near.” It had arrived and Jesus traversed the margins and edges of his society inviting all to be a part of it. Jesus’ just world expressed a profound concern for justice, compassion and the well-being of those the present system marginalized. His gospel still calls us to that today.
Jesus’ gospel calls us to a more socially compassionate, socially just expression of Christianity. His gospel still has the power to radically impact how we choose to practice our Christianity today. Are we so heavenly minded that we are no earthly good? Or do we perceive in the Jesus story a life-giving path that informs us to take up the work of making our world a safe, compassionate, just home for everyone?
HeartGroup Application
1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.
2. How does the Jesus story shape your own work in making our world a safe, compassionate, just home for everyone? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
I want to also say a special thank you this week to Quoir Publishing, Keith Giles who wrote the foreword to my latest book, all the special people on our launch team, and all of you who made this release a success.
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and soon also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on X (or Twitter), Facebook, Instagram and Meta’s new Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts. Also, if you enjoy listening to the Jesus for Everyone podcast, please like and subscribe to the JFE podcast through the podcast platform you use and consider taking some time to give us a review. This helps others find our podcast as well.
You can watch our new YouTube show called “Just Talking” each week. Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking. Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
Are you getting all of RHM’s Free Resources?
Free Sign Up Here
Conduits of Healing and Liberation
Finding Jesus Second Edition!
I have some exciting news!
I have just signed an agreement with a new book publisher (Quoir), and we are putting together a launch team for the second edition of Finding Jesus!
If you have been blessed by the first edition, and you would like to see this book have greater exposure to reach an even larger audience, I want to invite you to be a part of the launch team. This second edition will be available in paperback, Kindle and an audio book available on Audible. And great news for those who already have a copy of the first edition, the first 25 people to sign up to be part of our launch team will also receive a FREE Audible copy of the audiobook for Finding Jesus.
To join the Finding Jesus launch team, all you need to do is three things:
1) Email us at RHM and put “Launch Team” in the subject line. We’ll email you a free advanced copy of the book
2) On February 6 go to Amazon and purchase your print copy. After purchasing and write a verified-purchaser review for Finding Jesus. (You’ll be able to do this on day one since you’ve already read the pdf copy.)
3) Share your review of Finding Jesus on your social media pages that day, also.
It’s pretty simple. That’s all. And if you already have copy of the first edition this is a great opportunity to get the audiobook version on Audible as soon as it is available.
If you would like to join our launch team, you can email us at info@renewedheartministries.com and just put in the subject of your email “Launch Team.”
Thank you in advance for being part of this special second edition publishing and ensuring this edition is a success.
New Episode of JustTalking!
Season 1, Episode 49: Mark 1.29-39. Lectionary B, Epiphany 5
Each week, we’ll be talking about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it.
You can find the latest show on YouTube at
Season 1, Episode 49: Mark 1.29-39. Lectionary B, Epiphany 5
Please Like, Subscribe, hit the Notification button, and leave us a comment
Thanks in advance for watching!
Conduits of Healing and Liberation
Herb Montgomery | February 2, 2024
“To those outside of Evangelicalism, it is quite puzzling how those who claim to follow Jesus can be so loyal to such a partisan, unChristlike ideology.”
To listen to this week’s eSight as a podcast episode click here.
Our reading this week is from the gospel of Mark:
As soon as they left the synagogue, they went with James and John to the home of Simon and Andrew. Simon’s mother-in-law was in bed with a fever, and they immediately told Jesus about her. So he went to her, took her hand and helped her up. The fever left her and she began to wait on them.
That evening after sunset the people brought to Jesus all the sick and demon-possessed. The whole town gathered at the door, and Jesus healed many who had various diseases. He also drove out many demons, but he would not let the demons speak because they knew who he was.
Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed. Simon and his companions went to look for him, and when they found him, they exclaimed: “Everyone is looking for you!”
Jesus replied, “Let us go somewhere else—to the nearby villages—so I can preach there also. That is why I have come.” So he traveled throughout Galilee, preaching in their synagogues and driving out demons. (Mark 1:29-39)
A lot of subtle truths are being communicated in this week’s reading as we transition from Jesus’ inaugural acts to his ongoing mission. Immediately after Jesus’ inaugural exorcism, we encounter a story of healing.
Historical Jesus scholars all agree that Jesus was characterized as a healer. Last week we saw that Jesus was associated with exorcism from the demons of Roman occupation, possession, and oppression. Similarly, Jesus’ healing was to be associated with both liberating the oppressed from Roman possession and the work of healing the vulnerable masses from harm done by Roman occupation.
When we read these stories from our vantage point today, it’s easy to read these stories as individual occurrences of “Magic Jesus” as my friend Todd Leonard refers to them. But the stories in Mark were originally intended to be read politically, socially, and economically as signs of the arrival of God’s just world (the kingdom) and liberation from Roman oppression and harm to Jesus’ community. Mark’s Jesus is casting out the demons of Roman oppression and healing the people’s maladies that oppression has caused.
There is also a subtle tension building between Jesus’ exorcisms in the Roman coopted synagogues (sacred space) and Jesus’ acts of healing and the restoration of the original intention of the Sabbath (sacred time). In this week’s story, Jesus heals Peter’s mother-in-law on the Sabbath and the people won’t come for healing until after sunset. As soon as the Sabbath hours are over, though, the rest of the town shows up at the door. In this story, the Sabbath is not a conduit of healing and restoration but a barrier that the people must wait out so they can come and be healed. This sets up the tension of healing on the Sabbath and the authority of the local powerbrokers that will come into even greater focus later in Mark. We’ll get to that in upcoming weeks.
For now, we see the Sabbath had also been coopted. Healing was completely detached from it. If you were to be healed, it had to be outside of the Sabbath, after the Sabbath had passed. The Sabbath, which was originally a time of healing and restoration, had now become a day where healing was forbidden. So Restoring the Sabbath’s liberation value is also a subtle part of this story.
Walter Brueggemann makes a modern application for the value of the Sabbath as we, too, find ourselves in contemporary systems of economic extraction:
“The way of mammon (capital, wealth) is the way of commodity that is the way of endless desire, endless productivity, and endless restlessness without any Sabbath.” (Sabbath as Resistance, p. 11)
“In our own contemporary context of the rat race of anxiety, the celebration of Sabbath is an act of both resistance and alternative. It is resistance because it is a visible insistence that our lives are not defined by the production and consumption of commodity goods. Such an act of resistance requires enormous intentionality and communal reinforcement amid the barrage of seductive pressures from the insatiable insistences of the market, with its intrusion into every part of our life from the family to the national budget . . . But Sabbath is not only resistance. It is alternative.” (Sabbath as Resistance, Preface)
In future weeks, we’ll discuss this tension between Jesus’ healings and the Sabbath as it continues to build in Mark’s stories.
In the final part of our reading this week, Jesus withdraws from the crowds for some self-care. It’s an example of the balance that’s so vital to the sustainability of any justice work. And Jesus shares his own understanding of his mission in this version of the Jesus story:
“Let us go somewhere else—to the nearby villages—so I can preach [the gospel of the kingdom] there also. That is why I have come.”
Next Jesus embarks on an itinerant circuit throughout Galilee, preaching the gospel of the kingdom, or the good news of the arrival of God’s just world within the synagogues throughout Galilee. The story makes a point to specifically name that the gospel work includes “driving out demons.”
Preaching the arrival of God’s just world in the synagogues includes exorcisms performed in the synagogues. These exorcisms aren’t anti-synagogue, anti-Jewishness, or anti-Sabbath. Instead they’re opposing the Roman Empire coopting the synagogue and the Sabbath. They’re oppositng the complicity of those in power with the Roman Empire. They’re opposing the Empire’s possession of sacred places in both space and time.
As I shared last week, whatever we make of it through our scientific lenses today, exorcism was a common practice in Jesus’ world. That practice typically gathered zero pushback from the establishment. But Jesus’ exorcisms in Mark’s gospel are different. Those in power push back against Jesus’ exorcisms immediately, and are threatened by them. This is because exorcism in Mark is a metaphor for exorcising Rome (see Mark 5:9):
Then the Pharisees went out and began to plot with the Herodians how they might kill Jesus. (Mark 3:6)
And the teachers of the law who came down from Jerusalem said, “He is possessed by Beelzebul! By the prince of demons he is driving out demons.” (Mark 3:22)
So what are we to make of Mark’s stories of exorcism and healing in our post-enlightenment world today?
Through rising Christian nationalism, a political party has coopted evangelical Christianity. Misinformation takes advantage of vulnerable White Christians through their personal biases and bigotries. Partisan fidelity has “possessed” evangelical Christianity to the point that, like those in the exorcism stories in Mark, they simply cannot free themselves. To those outside of Evangelicalism, it’s quite puzzling how those who claim to follow Jesus can be so loyal to such an unChristlike ideology. Evangelical Christianity today needs an “exorcism” from demons like White supremacy, Christian nationalism, heteropatriarchy, and authoritarian totalitarianism. Just as the injustices of the Roman empire coopted the Temple state in Jesus’ community, our societal demons today have possessed larger sectors of Christianity.
The good news in the Jesus story is that we see the Jesus movement grow from the margins of Galilee through nearby villages to “Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (Acts 1:8).
And today, whether we use Christian language to describe it as the kingdom, God’s just world, or the reign of God or use more accessible language about the way of distributive justice, the way of love, and the way of compassion and caring, our justice work can continue to grow, too. We may feel like our justice work is small, and it may be beset by contemporary obstacles, but we should never underestimate the power of local efforts toward making our communities a safer, more just place for everyone. We may feel like we are only working in a “nearby village,” but every act, big or small, has a ripple effect and we never know just how far those justice ripples will travel. Today, as Jesus followers, we too can “cast out” the demons of injustice and be conduits of healing to those injustice has harmed.
HeartGroup Application
1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.
2. Where do we need systemic healing and liberation today? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
I have some exciting news! I have just signed an agreement with a new book publisher (Quoir), and we are putting together a launch team for the second edition of Finding Jesus, coming out next week!
This second edition will be available in paperback, Kindle and an audiobook available on Audible. And great news for those who already have a copy of the first edition, the first 25 people to sign up to be part of our launch team will also receive a FREE Audible copy of the audiobook for Finding Jesus.
If you would like to join our launch team, you can email me at info@renewedheartministries.com and just put in the subject of your email “Launch Team.”
Thank you in advance for being part of this special second edition launch and ensuring this edition is a success.
You can find Renewed Heart Ministries on X (or Twitter), Facebook, Instagram and Meta’s new Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts. Also, if you enjoy listening to the Jesus for Everyone podcast, please like and subscribe to the JFE podcast through the podcast platform you use and consider taking some time to give us a review. This helps others find our podcast as well.
You can watch our new YouTube show called “Just Talking” each week. Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking. Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
Are you getting all of RHM’s Free Resources?
Free Sign Up Here
The Gospel Jesus Taught
Finding Jesus Second Edition!
I have some exciting news!
I have just signed an agreement with a new book publisher (Quoir), and we are putting together a launch team for the second edition of Finding Jesus, coming out next month!
If you have been blessed by the first edition, and you would like to see this book have greater exposure to reach an even larger audience, I want to invite you to be a part of the launch team. This second edition will be available in paperback, Kindle and an audio book available on Audible. And great news for those who already have a copy of the first edition, the first 25 people to sign up to be part of our launch team will also receive a FREE Audible copy of the audiobook for Finding Jesus.
To join the Finding Jesus launch team, all you need to do is four things:
1) Go to Amazon and pre-order a copy of the second edition when pre-orders become available.
2) Read the pdf copy of the second edition of Finding Jesus that I will send you after your pre-order the book so that you’re ready on launch day.
3) On launch day go back to Amazon and write a review for Finding Jesus. (You’ll be able to do this on day one since you’ve already read the pdf copy.)
4) Share your review of Finding Jesus on your social media pages that day, also.
It’s pretty simple. That’s all. And if you already have copy of the first edition this is a great opportunity to get the audiobook version on Audible as soon as it is available.
If you would like to join our launch team, you can email me at info@renewedheartministries.com and just put in the subject of your email “Launch Team.”
Thank you in advance for being part of this special second edition publishing and ensuring this edition is a success.
New Episode of JustTalking!
Season 1, Episode 47: Mark 1.14-20. Lectionary B, Epiphany 3
Each week, we’ll be talking about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it.
You can find the latest show on YouTube at
Season 1, Episode 47: Mark 1.14-20. Lectionary B, Epiphany 3
Please Like, Subscribe, hit the Notification button, and leave us a comment
Thanks in advance for watching!
The Gospel Jesus Taught
Herb Montgomery, January 19, 2024
To listen to this week’s eSight as a podcast episode click here.
“It is much easier to preach a gospel about Jesus that says “God loves us,” than it is to venture to teach the gospel Jesus teaches in the stories calling on us to love each other.”
Our lectionary reading from the gospels for this coming weekend is from the gospel of Mark:
After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. “The time has come,” he said. “The kingdom of God has come near. Repent and believe the good news!”
As Jesus walked beside the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the lake, for they were fishermen. “Come, follow me,” Jesus said, “and I will send you out to fish for people.” At once they left their nets and followed him.
When he had gone a little farther, he saw James son of Zebedee and his brother John in a boat, preparing their nets. Without delay he called them, and they left their father Zebedee in the boat with the hired men and followed him. (Mark 1:14-20)
Every year around this time, I find myself writing on the themes in this passage. Take a look at two of my previous entries on Matthew’s and Luke’s versions of this passage, in 2022 and in 2023.
Before we dive into the fishing metaphor, though, let’s explore how our reading begins.
First, Herod has imprisoned John. Rome and Rome’s extensions are generally tolerant of things we consider today to be religious in nature. What Rome didn’t tolerate was anyone who became a social, political, or economic threat to Rome’s status quo and power structure. John didn’t get arrested because he was handing out tickets to heaven. He was arrested because he came to be seen as a threat the system. (In this December 2023 article, I mention Josephus’ description of how Herod viewed John the Baptist.)
After John is arrested, Jesus sets out preaching his gospel. Try and get inside the headspace of the gospel authors here. They aren’t describing a gospel about Jesus, like we would preach today. Instead they’re talking about the gospel Jesus himself taught. What was that gospel like?
The word “gospel” is not a Jewish term but a Roman one. When Rome would conquer a new territory, it would send out a messenger called an evangelist to go throughout the area announcing the gospel or “good news” that these people had just been conquered by their “savior” Caesar, “savior of the world,” and would now be subject of the Empire of Rome and the Pax Romana. Here are a few examples of how Rome used this term “gospel.”
“Even after the battle at Mantinea, which Thucydides has described, the one who first announced the victory had no other reward for his gospel [euangelion
– singular] than a piece of meat sent by the magistrates from the public mess.” (Plutarch, Agesilaus, p. 33)
“Accordingly, when [Aristodemus] had come near, he stretched out his hand and cried with a loud voice: ‘Hail, King Antigonus, we have conquered Ptolemy in a sea-fight, and now hold Cyprus, with 12,800 soldiers as prisoners of war.’ To this, Antigonus replied: ‘Hail to thee also, by Heaven! But for torturing us in this way, thou shalt undergo punishment; the reward for thy gospels [euangelion] thou shalt be some time in getting.’” (Plutarch, Demetrius, p. 17)
“Why, as we are told, the Spartans merely sent meat from the public commons to the man who brought the gospel [euangelion] of the victory in Mantineia which Thucydides describes! And indeed the compilers of histories are, as it were, reporters of great exploits who are gifted with the faculty of felicitous speech, and achieve success in their writing through the beauty and force of their narration; and to them those who first encountered and recorded the events [euangelion] are indebted for a pleasing retelling of them” (Plutarch, Moralia [Glory of Athens], p. 347)
Unlike the gospel these messengers announced, Jesus’ gospel wasn’t about Rome but about what he referred to as “the kingdom.” In the kingdom or reign of God, there would be enough bread for everyone and all debts would be cancelled, all slaves set free, and land returned to its original owners (Matthew 6:11, Luke 4:18-19, and Matthew 5:45).
Jesus was also not merely announcing that God’s just future was coming. He was announcing that it had arrived, and the response he called for was for his listeners to “repent and believe the good news.”
The phrase “repent and believe” is a difficult one for us Christians not to hear religiously as pertaining to the afterlife, but the Greek phrase is metanoesein kai pistos. Josephus uses this phrase when he tells us a story of visiting a Jewish brigand in prison for rebelling against Rome. Jospheus attempts to convince the rebel to leave that path and take up a more cooperative posture toward the empire. The phrase Josephus uses in his plea is for this brigand to “repent and believe/trust him” (metanoesein kai pistos emoi genesestha), and it’s the same language we read in Mark from Jesus’ gospel preaching (see Thackery’s The Life Of Flavius Josephus, p. 110).
So Jesus is preaching a gospel of the kingdom, not a gospel of Rome. He is not calling his listeners to repent of rebellion against Rome or to accept Rome’s governance, but rather for his listeners to repent (rethink their current path) of complicity with the status quo. He calls them to trust him and enter God’s just future now.
It is in this context that we must understand Mark’s next narrative move of Jesus calling fishermen. We must set aside the Christian evangelism framing this passage has suffered since this story was told, and try to hear this passage as the original Jewish Jesus followers would have heard it.
First, this language of being fishers of people is not a metaphor for evangelism. Proselytizing was not widely practiced in most expressions of Judaism at this time. Though there were occasionally converts , most scholars today agree that Jews did not do much proselytizing in the 1st Century.
Jesus was not calling to these Jewish fishermen to become proselytizers, then. Instead, the reference to fishing for people was a call to another kind of action in the justice tradition of the Hebrew prophets: joining Jesus in challenging harm being done to people in the here and now, not the hereafter.
In several Hebrew scriptures, fishing for people was about hooking or catching a certain kind of person, a powerful and unjust person, and removing them from the position of power where they were wielding harm.
Speaking of those who do harm within their positions of power, Jeremiah reads:
“But now I will send for many fishermen,” declares the LORD, “and they will catch them. After that I will send for many hunters, and they will hunt them down on every mountain and hill and from the crevices of the rocks. (Jeremiah 16:16)
Speaking of those who “oppress the poor and crush the needy,” Amos reads:
The Sovereign LORD has sworn by his holiness: “The time will surely come when you will be taken away with hooks, the last of you with fishhooks.” (Amos 4:2)
Speaking of the abusive Pharaoh, king of Egypt, Ezekiel reads:
In the tenth year, in the tenth month on the twelfth day, the word of the LORD came to me: “Son of man, set your face against Pharaoh king of Egypt and prophesy against him and against all Egypt. Speak to him and say: ‘This is what the Sovereign LORD says:
‘“I am against you, Pharaoh king of Egypt,
you great monster lying among your streams.
You say, “The Nile belongs to me;
I made it for myself.”
But I will put hooks in your jaws
and make the fish of your streams stick to your scales.
I will pull you out from among your streams,
with all the fish sticking to your scales.
I will leave you in the desert,
you and all the fish of your streams.
You will fall on the open field
and not be gathered or picked up.
I will give you as food
to the beasts of the earth and the birds of the sky.
Then all who live in Egypt will know that I am the LORD. (Ezekiel 29:1-6)
Ched Myers, in commentaries written on this week’s passage from Mark, writes:
“In the Hebrew Bible, the metaphor of ‘people like fish’ appears in prophetic censures of apostate Israel and of the rich and powerful: ‘I am now sending for many fishermen, says God, and they shall catch [the people of Israel]…’ (Jeremiah 16:16) ‘The time is surely coming upon you when they shall take you away with fishhooks…’ (Amos 4:2) ‘Thus says God: I am against you, Pharaoh king of Egypt…. I will put hooks in your jaws, and make the fish of your channels stick to your scales…’ (Ezekiel 29:3f) Jesus is, in other words, summoning working folk to join him in overturning the structures of power and privilege in the world!” (Ched Myers, Marie Dennis, Joseph Nangle, Cynthia Moe-Lobeda, Stuart Taylor; Say to This Mountain: Mark’s Story of Discipleship, p. 10)
“There is perhaps no expression more traditionally misunderstood than Jesus’ invitation to these workers to become ‘fishers of men.’ This metaphor, despite the grand old tradition of missionary interpretation, does not refer to the ‘saving of souls,’ as if Jesus were conferring on these men instant evangelist status. Rather the image is carefully chosen from Jeremiah 16:16, where it is used as a symbol of Yahweh’s censure of Israel. Elsewhere the ‘hooking of fish’ is a euphemism for judgment upon the rich (Amos 4:2) and powerful (Ezekiel 29:4). Taking this mandate for his own, Jesus is inviting common folk to join him in the struggle to overturn the existing order of power and privilege.” (Ched Myers, Binding the Strong Man: A Political Reading of Mark’s Story of Jesus, p. 132)
Jesus was calling these fishermen to join him hope, change, and participating in God’s just future. That just future begins with our challenging the existing order of power and privilege, specifically because of the harm that the status quo causes.
Love means caring for people and what they are suffering here and now. That’s why, as Cornel West often says, justice is what love looks like in public. While it is much easier to preach a gospel that says “God loves us,” it is a much more challenging venture to teach a gospel calling on people to love each other. Perhaps that’s why Jesus’ message in the gospels is rarely about God’s love toward us per se. (It is present at times, but is rarely emphasized and doesn’t even show up in the book of Acts, which is supposed to be about the gospel turning the world upside down.)
Instead Jesus’ gospel repeats the call for us to love one another, neighbor, and even enemy. Love is not something we are to simply bask in, assured that we the objects of Divine affection. Love is the ethic that a God of love calls us to live by in our relations to each other. A gospel that is only about God’s unconditional love for us has historically served as guilt alleviation for those in positions of power and privilege. It helps those complicit in harm to rest at night.
It doesn’t matter how much a gospel about Jesus talks about God’s love if it doesn’t include the call for us to love one another. I’m thinking specifically about distributive justice for others being harmed. Without that call, it may be a gospel about Jesus, but it’s not the same gospel that Jesus taught in the early stories. A gospel may include God’s universal and unconditional love, but if that gospel doesn’t result in adherents also loving their neighbors, then that gospel is “a resounding gong or a clanging cymbal” (1 Corinthians 13:1).
HeartGroup Application
1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.
2. What would a society shaped by love look like? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
I have some exciting news! I have just signed an agreement with a new book publisher (Quoir), and we are putting together a launch team for the second edition of Finding Jesus, coming out next month!
If you have been blessed by the first edition, and you would like to see this book have greater exposure to reach an even larger audience, I want to invite you to be a part of the launch team. This second edition will be available in paperback, Kindle and an audio book available on Audible. And great news for those who already have a copy of the first edition, the first 25 people to sign up to be part of our launch team will also receive a FREE Audible copy of the audiobook for Finding Jesus.
To join the Finding Jesus launch team, all you need to do is four things:
- Go to Amazon and pre-order a copy of the second edition when pre-orders become available.
2) Read the pdf copy of the second edition of Finding Jesus that I will send you after your pre-order the book so that you’re ready on launch day.
3) On launch day go back to Amazon and write a review for Finding Jesus. (You’ll be able to do this on day one since you’ve already read the pdf copy.)
4) Share your review of Finding Jesus on your social media pages that day, also.
It’s pretty simple. That’s all. And if you already have copy of the first edition this is a great opportunity to get the audiobook version on Audible as soon as it is available.
If you would like to join our launch team, you can email me at info@renewedheartministries.com and just put in the subject of your email “Launch Team.”
Thank you in advance for being part of this special second edition publishing and ensuring this edition is a success.
You can find Renewed Heart Ministries on X (or Twitter), Facebook, Instagram and Meta’s new Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts. Also, if you enjoy listening to the Jesus for Everyone podcast, please like and subscribe to the JFE podcast through the podcast platform you use and consider taking some time to give us a review. This helps others find our podcast as well.
You can watch our new YouTube show called “Just Talking” each week. Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking. Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
Are you receiving all of RHM’s free resources each week?
Begin each day being inspired toward love, compassion, action, and justice. Free Sign-Up HEREJacob’s Ladder
Finding Jesus Second Edition!
I have some exciting news!
I have just signed an agreement with a new book publisher (Quoir), and we are putting together a launch team for the second edition of Finding Jesus, coming out next month!
If you have been blessed by the first edition, and you would like to see this book have greater exposure to reach an even larger audience, I want to invite you to be a part of the launch team. This second edition will be available in paperback, Kindle and an audio book available on Audible. And great news for those who already have a copy of the first edition, the first 25 people to sign up to be part of our launch team will also receive a FREE Audible copy of the audiobook for Finding Jesus.
To join the Finding Jesus launch team, all you need to do is four things:
1) Go to Amazon and pre-order a copy of the second edition when pre-orders become available.
2) Read the pdf copy of the second edition of Finding Jesus that I will send you after your pre-order the book so that you’re ready on launch day.
3) On launch day go back to Amazon and write a review for Finding Jesus. (You’ll be able to do this on day one since you’ve already read the pdf copy.)
4) Share your review of Finding Jesus on your social media pages that day, also.
It’s pretty simple. That’s all. And if you already have copy of the first edition this is a great opportunity to get the audiobook version on Audible as soon as it is available.
If you would like to join our launch team, you can email me at info@renewedheartministries.com and just put in the subject of your email “Launch Team.”
Thank you in advance for being part of this special second edition publishing and ensuring this edition is a success.
New Episode of JustTalking!
Season 1, Episode 46: John 1.43-51. Lectionary B, Epiphany 2
Each week, we’ll be talking about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it.
You can find the latest show on YouTube at
Season 1, Episode 46: John 1.43-51. Lectionary B, Epiphany 2
Please Like, Subscribe, hit the Notification button, and leave us a comment
Thanks in advance for watching!
Jacob’s Ladder
Herb Montgomery, January 12, 2024
To listen to this week’s eSight as a podcast episode click here.
“Are there places in our world where we’re struggling to believe there is hope for change? Where in our world do we need to be reassured that earth and heaven are still connected? Where do we still long for liberation from that which is causing harm? Whether we call it Jacob’s ladder, Jesus’ “kingdom,” God’s just future, or simply the way of justice and love, where are we longing for reassurance that a world of compassion and enough for everyone is still possible and still worth fighting for?”
Our reading this week is from the gospel of John:
The next day Jesus decided to leave for Galilee. Finding Philip, he said to him, “Follow me.”
Philip, like Andrew and Peter, was from the town of Bethsaida. Philip found Nathanael and told him, “We have found the one Moses wrote about in the Law, and about whom the prophets also wrote—Jesus of Nazareth, the son of Joseph.”
“Nazareth! Can anything good come from there?” Nathanael asked.
“Come and see,” said Philip.
When Jesus saw Nathanael approaching, he said of him, “Here truly is an Israelite in whom there is no deceit.”
“How do you know me?” Nathanael asked.
Jesus answered, “I saw you while you were still under the fig tree before Philip called you.”
Then Nathanael declared, “Rabbi, you are the Son of God; you are the king of Israel.”
Jesus said, “You believe because I told you I saw you under the fig tree. You will see greater things than that.” He then added, “Very truly I tell you, you will see heaven open, and the angels of God ascending and descending on the Son of Man.” (John 1:43-50)
The first thing I always chuckle at in this passage is how it characterizes Jesus with a slight case of sarcasm. Philip has found Nathanael and told him about Jesus. Nathaniel’s response is “Can anything good come out of Nazareth?” No sugar coating, no niceties, just says things as he perceives them to be: no pretense. Jesus, meeting Nathaniel, claims Nathaniel doesn’t mince words just to be polite. Nathaniel’s not socially sensitive and doesn’t attempt to hide how he really thinks or feels about something or someone. He has “no deceit.”
Last semester my daughter had the privilege of playing Célimène in her university’s Creative Arts and Theater department production of Molière’s The Misanthrope. The play makes fun of French social hypocrisies like customs of niceness between members of aristocracy with little regard for what is actually true. The show centers around Célimène and Alceste’s relationship and asks whether Alceste is a hero for his uncompromising honestly devoid of all tact or is just a social fool. Alceste and Nathaniel from our reading this week remind me a lot of each other.
Nathaniel doesn’t think deeply about what he’s saying about Nazareth or people who live there. He simply reveals his bigotry toward those people. It’s not honesty or freedom from deceit as Jesus subtly (sarcastically) points out here, but harmful bias.
This passage also reminds me that the early Jesus followers had no decision to “accept” Jesus as their personal, private “Savior.” Such an individualized approach had not crept into the Jesus community yet. Instead, the call that Jesus makes in all of the gospels is to follow him, not to accept a gift from him.
Consider the following passages from the gospels. I’ve added italics for emphasis:
“Come, follow me,” Jesus said, “and I will send you out to fish for people.” (Mark 1:17)
As he walked along, he saw Levi son of Alphaeus sitting at the tax collector’s booth. “Follow me,” Jesus told him, and Levi got up and followed him. (Mark 2:14)
Jesus looked at him and loved him. “One thing you lack,” he said. “Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.” (Mark 10:21)
“Come, follow me,” Jesus said, “and I will send you out to fish for people.” (Matthew 4:19)
But Jesus told him, “Follow me, and let the dead bury their own dead.” (Matthew 8:22)
As Jesus went on from there, he saw a man named Matthew sitting at the tax collector’s booth. “Follow me,” he told him, and Matthew got up and followed him. (Matthew 9:9)
Whoever does not take up their cross and follow me is not worthy of me. (Matthew 10:38)
Jesus answered, “If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me.” (Matthew 19:21)
After this, Jesus went out and saw a tax collector by the name of Levi sitting at his tax booth. “Follow me,” Jesus said to him. (Luke 5:27)
He said to another man, “Follow me.” But he replied, “Lord, first let me go and bury my father.” (Luke 9:59)
And whoever does not carry their cross and follow me cannot be my disciple. (Luke 14:27)
When Jesus heard this, he said to him, “You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.” (Luke 18:22)
I share all of these passages so we can really get the impact of what the gospel call was. It was not to mentally assent and then go on living life as you always had. No, it was a radical departure from the status quo. You reordered your life to follow Jesus and his teachings, specifically his teachings about the “kingdom,” a way of being human together that was rooted in the Golden Rule, enemy love, nonviolence, resource-sharing, wealth redistribution as restoration and reparations, and more. It was a social vision where people committed to taking care of one another as the objects of God’s love and making sure each person had what they needed to thrive. It was about love of neighbor and a preferential option for those the present system marginalized.
As this new year begins, this is a good time for all of us to take a little inventory of what it means to be a Jesus follower today. It’s more than worshipping Jesus. It’s more than accepting him. It’s more than trusting Jesus the way we trust an insurance company. It’s about following him and his vision for what life could look like here on earth, and working toward shaping our world into a safe, compassionate, just home for everyone. Love of neighbor means seeing your fellow human, whomever they are, as part of yourself and all of us together as part of the human family. It means committing to be a part of what is best for us all.
Lastly in our reading this week, Jesus speaks to Nathaniel about seeing the heavens open. There is a reference to Jacob’s ladder, and to the apocalyptic Son of Man.
The “heaven opening” language is the same language the synoptic gospel authors used to tell the stories of Jesus’ baptism:
Just as Jesus was coming up out of the water, he saw heaven being torn open and the Spirit descending on him like a dove. (Mark 1:10, italics added.)
As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and alighting on him. (Matthew 3:16, italics added.)
When all the people were being baptized, Jesus was baptized too. And as he was praying, heaven was opened. (Luke 3:21, italics added.)
The synoptic gospel authors connected Jesus’ baptism to the imagery in Isaiah 42 that describes one who would establish justice in the earth and in whose name, as the Christmas carol “O Holy Night” reminds us, “all oppression would cease.” In undoing our systems of economic extraction, this “chosen one” would end violence and bring “peace on earth.”
“Here is my servant, whom I uphold,
my chosen one in whom I delight;
I will put my Spirit on him,
and he will bring justice to the nations.” (Isaiah 42:1)
John’s gospel connects this baptism imagery with imagery from Genesis of Jacob’s ladder:
He [Jacob] had a dream in which he saw a stairway resting on the earth, with its top reaching to heaven, and the angels of God were ascending and descending on it. (Genesis 28:12)
John’s author conflates the imagery of Jacob’s ladder with Jewish apocalyptic imagery of the Son of Man in Daniel chapter 7. In Daniel 7, the Son of Man would bring liberation from injustice, oppression, and violence of the world’s empires and bring about a new way of shaping human communities:
In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed…
As I watched, this horn was waging war against the holy people and defeating them, until the Ancient of Days came and pronounced judgment in favor of the holy people of the Most High, and the time came when they possessed the kingdom…
“But the court will sit, and his power will be taken away and completely destroyed forever. Then the sovereignty, power and greatness of all the kingdoms under heaven will be handed over to the holy people of the Most High. His kingdom will be an everlasting kingdom, and all rulers will worship and obey him.” (Daniel 7:13-14, 21-22, 26-27, italics added)
These are ancient Jewish liberation texts in which the people long to be delivered from their imperial oppressors.
What John’s Jesus is doing for Nathaniel in this week’s passage is connecting the images of Jacob’s ladder and the Son of Man and telling Nathaniel that he’s going to see it all! Jacob’s ladder assured Jacob, who longed for deliverance from his brother Esau whom he had wronged and from whom he was fleeing for his life. Jacob was on the run, an exile. After Jerusalem and her temple were no more, the people for whom John’s gospel was written felt like exiles too. So this passage offers them the same assurance once given to Jacob: that earth and heaven are still connected. All is not lost and the world can still be made right. Violence can end. Oppression can cease. And injustice can be made right.
This leads me to a possible application for us in this new year, too.
Are there places in our world where we’re struggling to believe there is hope for change? Where in our world do we need to be reassured that earth and heaven are still connected? Where do we still long for liberation from that which is causing harm? Whether we call it Jacob’s ladder, Jesus’ “kingdom,” God’s just future, or simply the way of justice and love, where are we longing for reassurance that a world of compassion and enough for everyone is still possible and still worth fighting for?
As 2024 begins, may we each take a moment to remember that earth and heaven are still part of one another. In this new year, may our daily lives be the lived prayer, “Your kingdom come, your will be done, on earth as it is in heaven.” (Matthew 6:10)
HeartGroup Application
1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.
2. What does it mean for you to “follow” Jesus? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
You can find Renewed Heart Ministries on X (or Twitter), Facebook, Instagram and Meta’s new Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts. Also, if you enjoy listening to the Jesus for Everyone podcast, please like and subscribe to the JFE podcast through the podcast platform you use and consider taking some time to give us a review. This helps others find our podcast as well.
You can watch our new YouTube show called “Just Talking” each week. Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking. Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
My latest book, Finding Jesus: A story of a fundamentalist preacher who unexpectedly discovered the social, political, and economic teachings of the Gospels is now also available at renewedheartministries.com
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
Are you receiving all of RHM’s free resources each week?
Begin each day being inspired toward love, compassion, action, and justice. Free Sign-Up HERE
Epiphany, Baptism, Solidarity and Justice
Thank You to All of Our Supporters
New Episode of JustTalking!
Season 1, Episode 45: Matthew 2.1-12 & Mark 1.4-11. Lectionary B, Epiphany 1
Each week, we’ll be talking about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it.
You can find the latest show on YouTube at
Season 1, Episode 45: Matthew 2.1-12 & Mark 1.4-11. Lectionary B, Epiphany 1
Please Like, Subscribe, hit the Notification button, and leave us a comment
Thanks in advance for watching!
Epiphany, Baptism, Solidarity and Justice
Herb Montgomery | January 5, 2024
To listen to this week’s eSight as a podcast episode click here.
“Wherever we are working for justice in our world today, these stories remind us of the biblical witness that we are not alone. The God of the Exodus stories, the Hebrew prophets, and the Jesus of the gospels has always stood in unflinching solidarity with whichever communities and voices throughout the ages have cried out for liberation and justice. And we are with that God too, whenever we are standing in that same solidarity.”
This weekend our readings from the gospels are from Matthew and Mark. Let’s begin with Matthew’s story of the epiphany:
After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem and asked, “Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him.”
When King Herod heard this he was disturbed, and all Jerusalem with him. When he had called together all the people’s chief priests and teachers of the law, he asked them where the Messiah was to be born. “In Bethlehem in Judea,” they replied, “for this is what the prophet has written:
‘“But you, Bethlehem, in the land of Judah,
are by no means least among the rulers of Judah;
for out of you will come a ruler
who will shepherd my people Israel.’”
Then Herod called the Magi secretly and found out from them the exact time the star had appeared. He sent them to Bethlehem and said, “Go and search carefully for the child. As soon as you find him, report to me, so that I too may go and worship him.”
After they had heard the king, they went on their way, and the star they had seen when it rose went ahead of them until it stopped over the place where the child was. When they saw the star, they were overjoyed. On coming to the house, they saw the child with his mother Mary, and they bowed down and worshiped him. Then they opened their treasures and presented him with gifts of gold, frankincense and myrrh. And having been warned in a dream not to go back to Herod, they returned to their country by another route. (Matthew 2:1-12)
The first thing to note is how the author of Matthew appropriates and incorporates a famous Roman mythic event into the narrative of the birth of Jesus to lay the foundation for contrasting Jesus and his kingdom with Caesar and the Pax Romana.
The event that Matthew’s author lifts from Roman storytelling is related to the Julian Star. In July of 44 BCE, a comet appeared in the night sky for seven days. The Romans interpreted it as a sign that the recently assassinated Julius Caesar was divine, and so it came to be known as the Julian Star or the Star of Julius Caesar. Caesar Augustus even put this star on the back of the Roman coins he made to bolster his claim that he was the “son of the Divine Caesar Julius.”
Publius Ovidius Naso wrote in Metamorphoses:
“Then Jupiter, the Father, spoke…”Take up Caesar’s spirit from his murdered corpse, and change it into a star, so that the deified Julius may always look down from his high temple on our Capitol and forum.” He had barely finished, when gentle Venus stood in the midst of the Senate, seen by no one, and took up the newly freed spirit of her Caesar from his body, and preventing it from vanishing into the air, carried it towards the glorious stars. As she carried it, she felt it glow and take fire, and loosed it from her breast: it climbed higher than the moon, and drawing behind it a fiery tail, shone as a star.” (Ovid, Metamorphoses, 15:745–842)
Here in Matthew’s birth narrative of Jesus, the author states that another star (comet) appears, not at a caesar’s death as a token of his divinity, but at Jesus’ birth as confirmation of the claim that this child will grow up to be special too.
But those who follow the star are not Romans. They are Rome’s closest enemies: Persians “from the east.” Would their presence be interpreted as Herod conspiring with Rome’s enemies? What did they mean when they said “king,” and how would such talk impact Herod’s standing with Rome if it escalated and was reported back? What is the narrative purpose of Jesus being recognized by Rome’s enemies? What is the narrative purpose of baby Jesus being the victim of attempted murder by Rome’s servant Herod, who was in charge of maintaining the Pax Roman in this region?
There is no stable in Bethlehem in this passage. The Magi find Mary and the baby Jesus at a house in Bethlehem.
Who were these visitors? In The Liberation of Christmas: The Infancy Narratives in Social Context, Richard Horsley explains that the Magi were the royal advisers and priests to Eastern Kings (Medes and Persians) (p. 57). This is no story of the personal piety of individual “wise men.” When we understand this story in its historical context, we can see it was filled with political tension, and the Persian characters call our attention back to another ancient liberation figure in Jewish history: Cyrus. First, here are a few verses from Isaiah 44:24-45:25 regarding Cyrus as Jerusalem’s liberator:
“This is what the LORD says—
your Redeemer, who formed you in the womb:
I am the LORD, . . .
who carries out the words of his servants
and fulfills the predictions of his messengers,
who says of Jerusalem, ‘It shall be inhabited,’
of the towns of Judah, ‘They shall be rebuilt,’
and of their ruins, ‘I will restore them,’
who says to the watery deep, ‘Be dry,
and I will dry up your streams,’
who says of Cyrus, ‘He is my shepherd
and will accomplish all that I please;
he will say of Jerusalem, “Let it be rebuilt,”
and of the temple, “Let its foundations be laid.’”
“This is what the LORD says to his anointed,
to Cyrus, whose right hand I take hold of
to subdue nations before him
and to strip kings of their armor,
to open doors before him
so that gates will not be shut:
I will go before you
and will level the mountains;
I will break down gates of bronze
and cut through bars of iron.
I will give you hidden treasures,
riches stored in secret places,
so that you may know that I am the LORD,
the God of Israel, who summons you by name.
For the sake of Jacob my servant,
of Israel my chosen,
I summon you by name
and bestow on you a title of honor, . . .
I will raise up Cyrus in my righteousness:
I will make all his ways straight.
He will rebuild my city
and set my exiles free,
but not for a price or reward,
says the LORD Almighty . . .”
What is fascinating to me is that Cyrus has his own birth narrative, too. When Cyrus was born, the Median Magi, royal advisors to Cyrus’ grandfather King Astyages, interpreted the strange dreams Astyages was having to foretell that baby Cyrus would grow up to usurp Astyages’ throne and become a great king and conqueror himself. We know today that King Astyages was the last king of the Median Empire. But at the time, feeling threatened like Herod in our story, Astyages tries to have baby Cyrus killed. The Jerusalem audience for whom Matthew was written would have understood the Persian Cyrus as more than the usurper of the Median throne. He not only became king of the Persian Empire but also liberated the Jewish people and authorized their return from the diaspora to rebuild Jerusalem (see Isaiah 44 and 45 above.)
Here in Matthew, then, as with baby Cyrus of old, Magi from the East show up to recognize Jesus and proclaiming that this baby boy will grow up to be “king” and liberator too.
All of these political details speak of the liberation hopes of the marginalized living under Roman oppression for whom the Gospel of Matthew was written. With the Matthean star, Jesus was to be placed on the same playing field as the Caesars. Through the presence of the Magi, Jesus was to be interpreted as a second Cyrus and a conduit of liberation for the oppressed. And just as Cyrus was a threat to Astyages long ago, Jesus now would be interpreted as a threat to the powerful, privileged, and propertied (including Herod and Herod’s household), a usurper of the status quo, with liberation effects rippling all the way back to Rome.
The entire Epiphany narrative in Matthew speaks of liberation and justice for those pushed to the undersides and edges of their society. It calls us to work alongside those same communities today and to work for change, for justice, for a world that is a safe, compassionate, and inclusive home for all.
Let’s now take a brief look at Mark’s story of Jesus baptism, since it also is part of the lectionary readings this coming weekend.
And so John the Baptist appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins. The whole Judean countryside and all the people of Jerusalem went out to him. Confessing their sins, they were baptized by him in the Jordan River. John wore clothing made of camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey. And this was his message: “After me comes the one more powerful than I, the straps of whose sandals I am not worthy to stoop down and untie. I baptize you with water, but he will baptize you with the Holy Spirit.”
At that time Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. Just as Jesus was coming up out of the water, he saw heaven being torn open and the Spirit descending on him like a dove. And a voice came from heaven: “You are my Son, whom I love; with you I am well pleased.” (Mark 1:4-11)
My favorite part of Mark’s version of Jesus’ baptism is the way Jesus’ baptism is tied to these words that Mark’s audience would recognized from Isaiah:
“Here is my servant, whom I uphold,
my chosen one in whom I delight;
I will put my Spirit on him,
and he will bring justice to the nations.
He will not shout or cry out,
or raise his voice in the streets.
A bruised reed he will not break,
and a smoldering wick he will not snuff out.
In faithfulness he will bring forth justice;
he will not falter or be discouraged
till he establishes justice on earth.
In his teaching the islands will put their hope.” (Isaiah 42:1-4)
The purpose of this delight, this upholding, this chosen-ness, is that this servant in whom YHWH delights and upon whom the Spirit descends will “bring justice to the nations.” It’s all for the purpose of “establishing justice on the earth.”
As this new year begins, and we reflect on the liberation themes of Epiphany and the establishment of justice in the themes of Jesus’ Baptism, where are we working for justice today? So many areas come to my mind.
Wherever we are working for justice in our world today, these stories remind us of the biblical witness that we are not alone. The God of the Exodus stories, the Hebrew prophets, and the Jesus of the gospels has always stood in unflinching solidarity with whichever communities and voices throughout the ages have cried out for liberation and justice. And we are with that God too, whenever we are standing in that same solidarity.
HeartGroup Application
1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.
2. How does the Jesus story inform your own justice work today? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
You can find Renewed Heart Ministries on X (or Twitter), Facebook, Instagram and Meta’s new Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts. Also, if you enjoy listening to the Jesus for Everyone podcast, please like and subscribe to the JFE podcast through the podcast platform you use and consider taking some time to give us a review. This helps others find our podcast as well.
You can watch our new YouTube show called “Just Talking” each week. Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking. Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
My latest book, Finding Jesus: A story of a fundamentalist preacher who unexpectedly discovered the social, political, and economic teachings of the Gospels is now also available at renewedheartministries.com
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
Now Available at Renewed Heart Ministries!
Herb’s latest book Finding Jesus: A story of a fundamentalist preacher who unexpectedly discovered the social, political, and economic teachings of the Gospels, is available at renewedheartministries.com.
Get your copy today at renewedheartministries.com
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