00:00 Welcome and Googley

02:58 Listener Question: Forgive and Forget

08:33 Deuteronomy 20: Warfare Overview

15:38 Deuteronomy 21: Civil Situations

19:22 Deuteronomy 22: Marriage Purity

21:01 Mark 14: Garden of Gethsemane and Denials of Peter

24:35 Prayer

25:08 Outro and Podcast Information

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Learn more about our Bible Reading Plan.

Questions or Comments? Email us podcast@compassntx.org

Hey everybody.

2

Welcome back to another edition

of the Daily Bible Podcast.

3

What's up folks?

4

Feel welcomed back.

5

Feel welcome back.

6

You feel welcome back?

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Or they should?

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They should because you

say that every time.

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Yes.

10

You say welcome back.

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So I wanna make sure

that they feel welcomed.

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What if they're here for

the first time, though?

13

That's true too.

14

Now we have lots of people that jump in.

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Welcome.

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For the first time, feel

welcomed, didn't I say?

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I think we should

acknowledge those people.

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They come, they go.

19

We never see them again.

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We should make sure

that we hear them again.

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We never hear of them

because this's an audio.

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We never feel of them again.

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There we go.

24

What is welcome?

25

Is welcome a verb.

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I think it can be a verb and no

as it's used that way though.

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Welcome back.

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That's, it's an imperative,

like you must to feel welcome.

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You must, we demand feel welcomed.

30

I demand you to be welcomed.

31

Well, today's Friday the 13th.

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Are you guys doing anything

to honor the holiday?

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The holiday?

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The holiday?

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Doesn't that come from Holy Day?

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It does, and I don't think

it's technically a holy day.

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I don't even know where

Friday the 13th came from.

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I know there's a movie and I know

that's got like it's horror and things.

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I haven't seen it.

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But I often wondered where it came from.

41

I'm sure it's mythology, something

or other, and, just grew in its

42

presence in the American culture.

43

Are you superstitious?

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I don't think so.

45

I probably am in a way that I don't.

46

You don't think so?

47

I don't think so.

48

I'm not consciously aware of any

superstitious patterns that I have.

49

Fair enough.

50

What about you guys?

51

Do you have any?

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No.

53

Do you have any superstitions

things that you do?

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Because I know athletes, which I know

all of us here are super Oh yeah.

55

That would describe all of us very well.

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Athletes.

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Better than any other description,

more than a, more than pastor, more

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than Christian, more than human

athletes are very superstitious.

59

And athletic fans are also superstitious.

60

They wear certain clothing on the

day that their bands, or not their

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bands because we're athletes.

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Guys, we're so athletes,

they wear certain clothing.

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They do certain things when they score

touchdowns and that kind of thing.

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So I know that those people.

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We're those people too.

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We, people are very superstitious

when it comes to our teams.

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To quote a great philosopher,

I'm not superstitious.

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I might be a little bit stitious.

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Great philosopher.

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A yeah.

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And that is like I know that if I

wear socks that aren't my Texas Ranger

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socks when I preach on Sunday morning,

that it doesn't have any impact on

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whether or not the Ranger's gonna win.

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And yet there's part of me that

feels like I'm betraying my team if

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I don't wear my Texas Ranger socks

on Sunday morning when I preach.

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So it's more of a loyalty, right?

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During baseball, now, I wash them.

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I'm not the guy that's like,

I never wash the socks.

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I washed them.

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But I do think to myself, you know what?

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I'm gonna wear it's baseball season.

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I'm gonna wear the ranger

socks when I preach.

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So I guess I'm a little stitious.

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Go ahead.

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Okay, go ahead.

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No, I'm just, go ahead.

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This is not a video podcast so people

could not see the pregnant pod.

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I'm thinking that just came across

your face just a second ago.

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I'm think I'm thinking about

it is all, I'm not making

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any, I'm just, I'm interested.

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By the way, welcome is an interjection.

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It is.

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That is the part of speech.

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It is not a verb or an adjective.

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Okay.

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It is an interject.

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I've never heard of that

part of speech before.

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It's like, hey, yeah, that's not behold.

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Yeah, that's an interjection.

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Oh, interesting.

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So it kind of has an

imperative bent to it though.

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It does have a flavor, doesn't it?

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Yeah.

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Alright, we have a question, part two.

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Okay.

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This came from the same email.

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We talked, we said we're gonna answer it.

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In the next pod podcast and here we are.

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So the question has to do with whether

forgiving requires forgetting, can you

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forgive somebody and require forgetting?

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He mentions here on God keeping receipts.

112

I probably just picked up on

something that might not have really

113

been said, but I wanna clarify.

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I didn't see God keeping receipts

being countered to his character.

115

And I think that Pastor PGE

has covered this recently.

116

Forgiveness does not need to include

forgetting, and I contend that it likely

117

shouldn't because we should remember.

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We have an obligation to remember the

crimes that others have committed in

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order to guard against them and protect

them, and such as examples like that.

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So what do you think about that?

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Does forgiveness require forgetting?

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Is that what God does?

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How do we think about this?

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And to what extent do we have

to forget in order to forgive?

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I think it depends on our context.

126

I do think in, for example, I know a

lot of times in marriage counseling

127

you'll sit there with a couple

who want to bring receipts, who

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want to say, you always do this.

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You never do this.

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And this is just like last

time when you did this.

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And in those situations I think

what that betrays is more of a

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lack of forgiveness than it does,

forgiving but not forgetting.

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So a lot of times when we forgive,

I do think that as Christians we

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need to have the mindset that says,

I'm agreeing or promising, I'm

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not gonna bring this up anymore.

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I'm promising not to dredge this

thing up again, I'm releasing it in

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the sense that I'm forgiving it and

it's no longer gonna be a part of

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the equation of our relationship.

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That's most cases.

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I, to his point in the

question, I think there is a.

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Part of wisdom that says, if you have

somebody that is repeatedly committing

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the same offense against you, if

we're gonna go to Jesus in Matthew 18,

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then we need to forgive that person.

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But in some situations, we might think

the better stewardship of me or my

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family is to make changes based on the

pattern of behavior that I see in this

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person's life, or if it's a particularly

egregious sin that's a one time offense

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to say, I am going to forgive you

because I'm called to forgive you in

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scripture, and I want to do that because

of how much I've been forgiven, but our

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relationship is not gonna be the same.

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And so in that sense, if you wanna

say, I'm not gonna forget, even

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though I forgive in that situation

I think there's grounds there, but.

152

Everyday interactions between us

as believers or between husband and

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wife, or even parents and children.

154

I think the call is, I'm forgiving

and I'm promising you I'm not

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gonna bring this thing up again.

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It's behind us.

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I'm covering it over and now

we're gonna move on with life.

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That's my take on it.

159

I think you're right and I think

it's a lot easier for us to make

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these evaluations when it's outside

of ourselves when it's something

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that's close to home, right.

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When somebody has sinned against you,

it becomes a lot more difficult to.

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Parse that out to understand

how we ought to do that.

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When we see other situations, when we

see things in politics, or we see other

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people in our church getting hurt,

it's actually, I think a lot easier

166

for us to say, oh, this is how you

ought to balance the forgetfulness,

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as it were and the forgiveness.

168

It just becomes a lot

harder when it's personal.

169

Mm-hmm.

170

Mm-hmm.

171

Yeah.

172

So I think we probably

agree with you that.

173

There's no need there's no

need to forget something.

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To the extent that we say we,

we can, we can't remember it.

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We forget it.

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As far as the yeast is from the

West, I guess he, when it applies

177

to God, God can't not know.

178

He does remember, he knows all things.

179

He's choosing not to bring up certain

information and use against us, and

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so because he chooses not to, it is

as far as he is from the West, there's

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a sense in which God says, I will.

182

Not think about this and use

it in terms of and to the

183

extent that God thinks like us.

184

He doesn't obviously, but he

doesn't choose to do that.

185

And as far as humans are concerned,

I don't think you can forget a lot of

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things that happen against you, especially

when you're wounded in deep ways.

187

Mm-hmm.

188

Those scars last a long time.

189

There's things that people have

said and done to me that I've.

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Un been unable to forget.

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Try as I might, and as much as I

would like to, I think the point is

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that we don't dwell upon it in terms

of holding court in our heads and in

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our hearts saying you're guilty and

I can't wait for you to get yours.

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And man, I'm so angry if I had a chance

to say this and that to you, I would.

195

And that's where I think

we have to choose where.

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Some sense to forget to, to stop dwelling,

to stop thinking and stop allowing

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it to overcome our souls in that way.

198

Is this because I said I

don't like street tacos?

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Is that the thing that you can't forget?

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I will never forget that and

I'll forever use it again.

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Steve.

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I'm just kidding.

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Fair.

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I guess I'm just kidding.

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If someone's talked poorly about

Hutchins or just barbecue in general,

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I think you'd be really hurt.

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There's people in our church

who have not been to Hutchins.

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Is that right?

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Yeah.

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On purpose, because it is expensive.

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I'll give them that if they're,

it cost you a thousand dollars

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to get Hudson these days.

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It does bust was cheap at one point and

now it's, you gotta give a kid for it.

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I was just talking to them last night

and it didn't, they didn't give the

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indication that it was expensive.

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They just hadn't cared to go.

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Oh, might we implore you don't act

like you're not phased by this.

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I could see the hurt your eyes.

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No.

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Here's the thing, man.

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I'm okay with this.

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He's tear out.

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It's only, it is only fighting words

when people are like, oh, California

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does barbecue better in Texas.

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Then we're gonna, we're gonna have words.

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Hey central California.

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There are some spots that are

quite good, but it is different.

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Different.

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Quite good.

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Fight.

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Fight, better fight.

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But you had Santa Maria barbecue,

real Santa Maria bar barbecue.

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I don't know.

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With a smoke.

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Don't even know.

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I don't even know where Santa Maria is.

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Okay, well then nevermind.

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So you guys need to take this outside.

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Fair enough.

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I would totally agree with you.

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As if it's Southern California, right?

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Or even worse, Northern California.

243

Yeah, yeah, yeah.

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So I, if somebody chooses to be

here and not indulge, I can't.

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They're giving up common grace and by, by

doing that, and you can say the same thing

246

about me in street tacos, that's fine.

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I eat chocolate street tacos today.

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I don't ever find myself being like,

oh dude, I need some street tacos.

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I'll go to Taco Bell just as

quickly as I'll go eat street tacos.

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Which I know is just making me even more

anathema in that ears of so many people.

251

Listen.

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Yeah, that just made it way worse, but.

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I, that's where I'm at, man.

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I don't know.

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I don't know.

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You're lucky.

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I'm in Christ, bro.

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Well, let's please forgive me.

259

Let's go to Deuteronomy anyways,

hopefully that answers your question.

260

If not, feel free to, to ask

clarifying questions for us.

261

He was trying to clarify

something we said.

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On I forget it was Deuteronomy

nine where you said God was

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keeping receipts and Yeah.

264

And reciting all the things that

they had done and he's trying

265

to keep it at the forefront, so

yeah, he was responding to that.

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Yeah.

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Alright.

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Deuteronomy 20 through 22 and we

are in Mark 14, 26 through 50.

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Deuteronomy 20 through 22,

we get into chapter 20.

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He's talking about the warfare

that's going to face the nation as

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they enter into the promised land.

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And this is important because

they're going to go to battle in

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Israel, as we know them, have not

been a warring nation to this point.

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They've had a few battles here and there

but by and large, they have not had to

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be a warring nation because when they

left Egypt, God literally freed them.

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God was the one that went before them.

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God was the one that did the heavy lifting

and he's saying as much here, although

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they're gonna be much more involved.

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We'll get into in the book of Joshua

they're gonna fight battles and they

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already have against Shan and og.

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And there've been a couple other

situations, but they're gonna fight

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some serious battles when they get

into the promised land and God is

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telling them, here's what you should

do, number one, don't be afraid

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because I'm gonna fight for you.

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Number two.

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When you have victory, remember that

I'm the one that gave you the victory.

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That it's not you that took the

victory, but I gave you the victory.

288

But then there's some interesting things

because they talk about peace terms here.

289

And if you're not reading closely, you

might think that there's a contradiction

290

in your Bibles because God has been saying

this whole time to devote them all to

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destruction, don't leave any survivors.

292

And then all of a sudden he

issues some terms of when there's

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peace offered here in verse 10.

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When you draw new to a city to fight

against it, offer terms of peace to it.

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In fact he commands them to do that.

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That doesn't seem in keeping with

the rest of his instructions,

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and that's why we have to think

what is he talking about here?

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There must be something going on.

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And that's down in verse 15.

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He says, thus you shall do to all the

cities that are very far from you.

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So he's talking about cities

outside the promised Land.

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Now that when you go to war against, to

other nations that aren't part of the

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land, God has promised to give you and

commanded you to drive out the people

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from before you go to battle, offer

peace first and see if peace can be

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found and then you can pursue whatever

you see fit to pursue after that.

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It's exactly that stipulation that

gives Joshua the opportunity to

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be deceived by the Gibeonites.

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Now, I don't know if they knew about

this, but they pretended to come from

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far away and they deceived the Israelites

into making a peace treaty with them

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only to come and find out later.

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Oh, they were actually pretty close by,

so that's something worth keeping in mind.

312

We'll get there soon enough, but.

313

That's what's happening here.

314

And I do think there's a moral

distinction being made here between

315

the men and the women and the children.

316

I think we've talked about this

before, but I think it's worth

317

identifying that there's a clear

moral weight or distinction made

318

for the lives and the protection of

women and children in these contexts.

319

Now, you might look at this and

be a little bit alarmed as you

320

might have in other places in

the Bible about the fact that.

321

God is calling for the destruction

of women and children with this

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specific people in the land.

323

But we already referenced Deuteronomy

nine, and I think it's worth remembering

324

that we see here God driving out

the people that are in the land, not

325

because of the people of Israel being

particularly righteous, but because

326

of the wickedness of these particular

people in the promised land, right?

327

And God's prerogative.

328

Means that he can use whatever instruments

he chooses to use to execute his judgment.

329

And the difference here, the reason

why we don't do this today is because

330

God doesn't tell us to do these things.

331

Today we have the government,

the governing authorities who

332

does not bear the sword in vain.

333

They have legitimate God-given authority

to execute as they see fits according to

334

the just standards that they operate by.

335

Is there such a thing for

us as a nation to claim?

336

Just war theory.

337

We're going to war right now against Iran.

338

We're going to war in the Middle

East, and we've had conversations

339

about that in the past.

340

I know there's some Christians

that stand up and say, all

341

Christians should be pacifists.

342

Nobody should engage in any combat or war

because we're not a theocracy anymore.

343

We don't have God saying, go and be my

representative to bring justice there.

344

So.

345

Is it right for us as a nation to

enter in and fight these battles?

346

Pastor Mark, what are

your thoughts on that?

347

I first wanna recommend a book.

348

It's called The Basics of Just War Theory.

349

I actually just finished

it a couple weeks ago.

350

Right?

351

Didn't even know that.

352

Yeah.

353

Perfect timing.

354

That's a God thing.

355

I think there's many things you can

look at, but just war theory is.

356

A product of, by and large,

there's some people who are in the

357

secular realm contributing to it.

358

But by and large it is the, a

Christian worldview applied to war.

359

At least in context of what

we've dealt with recently.

360

There is an immediate threat of Iran.

361

Now there's plenty of people who

would argue that that's not the case.

362

But the there's an immediate threat

of Iran committing attacks of various

363

different kinds upon the United States.

364

But also there is part of the just

war theory tradition is the concept of

365

stepping in to intervene with the mass

murder of a particular group of people.

366

And just war theory is gonna suggest

that that would be appropriate to do so.

367

That would be a very modern

perspective on these things.

368

Does that come from the Bible?

369

Does that come from some of these things?

370

Yes.

371

So one of the.

372

Very important aspects of

just war theory is that you're

373

not to attack non-combatants.

374

You're not to attack those,

you're not supposed to fire

375

missiles into apartment buildings.

376

You're supposed to attack

military installations.

377

You're supposed to attack

bases and military ships.

378

Even think back to World War ii,

there was hospital boats, right?

379

They're painted with white

paint and Red Cross on 'em.

380

And the purpose of that was to

communicate even to the enemy

381

that this is a non-combatant.

382

Vehicle or boat or whatever, so that

at least in theory the ideals of

383

just war theory could be applied.

384

So here in this particular con

context, I think what you're

385

seeing is part of that, right?

386

We're not going to kill the women and the

children and the innocent as they were

387

in the foreign lands outside of Israel.

388

Yeah.

389

Yeah, I would agree.

390

I think Christians should

serve in our military.

391

I think we need believers in our

military, but it is a difficult situation

392

because you may put yourself in a, in a

circumstance where you are commanded by

393

your authorities to do something that

you can't biblically justify either.

394

And and that's where we do have to

concede to those that are pacifist

395

to say, we're not a theocracy.

396

America is not Israel 2.0.

397

And so we are not fighting the

wars of God when we go to this.

398

So we have to be even extra.

399

Careful to assess what we're going to do

to make sure that we can say with some

400

degree of certainty there's good, as God

would define, good to come out of what

401

we're doing here, to defend the helpless,

to defend the needy, to help the those

402

that can't take care of themselves.

403

And he's put us in a position

to be able to do that.

404

And I might suggest maybe instead

of good, better, because we're

405

never going to, yeah, many ways

it's always gonna be flawed.

406

Yeah.

407

It's always gonna be problematic.

408

There's always gonna be

moral questions that are.

409

Poorly answered or unanswered.

410

And so I think the Christian's duty

and I don't mean to just suggest

411

pragmatic, purely, but to consider the

moral weight of the different parties.

412

I think even when you get to

elections and who are you voting for?

413

Yeah.

414

I think there is an aspect of the

Christian's duty is not to find Christ

415

right to vote for it is to weigh

the alternatives and pick the best.

416

Yeah.

417

What is the most righteous option?

418

Fair Anything.

419

Thumbs up.

420

Yep.

421

Chapter 21, he gets into some of the,

civil situations here unsolved murders.

422

That there were sacrifices to atone

for those, which is interesting

423

because they weren't just going to

be covered over and no big deal.

424

Let's move on with life.

425

Sorry.

426

We couldn't find the person that

murdered your loved one instead.

427

No, we're gonna have a sacrifice.

428

There's gonna be something that's

offered here, which reminds us

429

that taking a life is more about.

430

The offense against God than it is

against the person that has lost the

431

loved one the even the kin of that person

marrying female captives, inheritance

432

rights of the firstborn, a rebellious

child and a man hanged on a tree.

433

We will come back to the man hanged

on a tree there, but the marrying the

434

female captives, inheritant, rights of

the firstborn we're dealing with foreign

435

wives and even multiple wives here.

436

And I think Pastor Rod recently, you

talked about the idea that the law

437

is not necessarily, this is the best.

438

Possible, but this is given the

circumstances of what Israel was

439

doing and what they were up against.

440

This is how God wanted them to pursue

righteousness as he would define those

441

parameters within the fallen environment

that they lived, if that makes sense.

442

Do you track what I'm saying there?

443

I do.

444

And I would, let me just clarify here.

445

The way that we interpret the law has to

be in part informed by the way Jesus talks

446

about the law to his modern audience.

447

Sure.

448

Modern as in modern.

449

At that point, he says to them, it

is because of your hardness of heart

450

that Moses wrote you this command.

451

Right?

452

And so when we look at passages

like this, we now have a way to

453

think about it, to say, okay, does

this represent Israel's hard heart?

454

Is this a way that God can regulate?

455

Sin that's already being un

unrestrained in this area.

456

And I think we could say,

yeah, that, that makes sense.

457

God is regulating something that was

common and needed to be restrained.

458

Another factor in this too, is

that I think because God I think

459

God does this not only in the old

but in the New Testament as well.

460

Think about this.

461

When you ask God, Psalm 1 39,

search me oh God, and know me.

462

See if there's any grievous way within me.

463

My, my bet is that God doesn't

show you all of your sin at once.

464

Right.

465

Right.

466

Right.

467

He's not showing you everything

that is wrong with you, because that

468

would be, that'd be a really sad day.

469

Yeah.

470

I don't know if you'd

get outta bed that day.

471

In a similar sense when God sees

Israel's sin, he also slowly exposes

472

to them areas where they need to

change and I think the law is an imp.

473

It comes from a perfect God, but it

is not meant to be a perfect standard

474

in the sense that it is a perfect

reflection of God's character.

475

Okay?

476

And as you read chapter 21, notice

all the if statements, right?

477

It's, this is all if this happens, right?

478

Which suggests that,

murder is not normative.

479

Right?

480

All these issues that we're looking

at right here, the rebellious sun

481

is that supposed to be normative?

482

Is it a reality of this?

483

Yes.

484

But is it supposed to

be the common practice?

485

No.

486

And even when you see the marrying of

the female captives in there, right.

487

I think it's couched in that sort

of, if this happens as opposed to

488

this is something you ought to.

489

Right.

490

And war I don't wanna talk about

this without in war it wasn't

491

uncommon to do things to the women.

492

Yeah.

493

God is protecting those

women by saying That's right.

494

You have to marry them.

495

Yeah.

496

If you want this particular person,

you can't just say, we're gonna do

497

things and go our separate ways.

498

You have to marry her and then

give her time to mourn you.

499

You're humanizing this person

and not dehumanizing them.

500

So God is protecting them.

501

Again, regulating something

that was already really bad.

502

Yeah, I think that's a

good way of putting it.

503

I do think these are

female captives for those.

504

From the lands far away though,

to go back to what we talked

505

about in the previous chapter.

506

Yes.

507

These are not from the promised land

because those nations were forbidden

508

from the inner marriage there.

509

That's right.

510

End of the chapter, the man hanged

on a tree that, that's just notable

511

because Paul's gonna pick up on this

in Galatians and point to the fact that

512

Christ became a curse for us and he was

hanged on the tree for us on the cross.

513

And so there's a foreshadowing here of

what Christ was gonna do on our behalf.

514

And so that's why the act

of crucifixion was even so.

515

Abominable to the Jews as well is

because of the idea of being hung on.

516

A tree was associated with being

cursed, and Jesus became that for us.

517

Chapter 22, we find the majority of

the chapter, at least the back half

518

of the chapter, is really concerned

with sexual purity and the laws about

519

how that relationship was to be.

520

Honor within the context of the

marriage and what would happen when

521

it was outside of the marriage.

522

And there were a lot of laws here that

resulted in the death of the participants

523

in that act outside of marriage.

524

There is some protection there for

situations where as we were very

525

cautiously alluding to it, where

force is involved in that, if we can

526

just put it that way, where the man

is the one that is stoned to death

527

and not the woman in that situation.

528

But if both.

529

Are involved willingly.

530

There's swift justice to be e

executed here because God does

531

care about that, especially as it

pertains to his design for marriage.

532

And so I think even here we see

support for the idea that God's

533

design, God's plan for marriage is

that it is one woman and one man.

534

And I think that even his championing

of this particular element of the

535

marriage relationship shows us that

he values that and prioritizes that.

536

And there's punishments

when that is perverted.

537

A couple quick notes in chapter

22 here, starting at verse five.

538

I want you to see that God wants

you to honor the distinctions

539

that make us male and female.

540

Those are good boundaries and that's

why God says a woman shall not wear

541

a man's garment and vice versa.

542

It's an abomination to God

because he really cares that we

543

are clear which gender is which.

544

Another factor here is this weird

situation about the young ones or the

545

eggs of the mother and what to do with

those things, and I think the principle

546

at play is preserving the means of life.

547

God cares about us preserving how

life continues and propagates.

548

And so we as Christians are not merely

pro-life for people and that we are,

549

we're also pro-life for animals and for

the whole kingdom that God has designed.

550

Well, let's flip over to our

New Testament reading for today.

551

Mark 14, 26 through 50,

552

We get into.

553

The Garden of Gethsemane here, we

get into the denials of Peter here.

554

And so this is again the passion week.

555

This is the culmination of it right

before the cross, as Jesus is going to be

556

betrayed and arrested by the Romans here.

557

But Peter's the prediction of Peter's.

558

Denials comes on the heels of Jesus

saying, all of you're gonna fall away.

559

And again, we see Peter here

in his bravado saying, I'm

560

not, I'm never gonna fall away.

561

And then Jesus' response, truly,

I tell you this very night before

562

the rooster crows three times.

563

You will deny me three times.

564

You brought up pastor out that.

565

This is unique because this is

Peter's account if we follow

566

what church history says.

567

And he didn't talk about his failure

walking on water, but he does record

568

the fact that Jesus told him, Hey,

you're gonna deny me three times.

569

And that's probably because of how

significant that was in Peter's life,

570

which I think supports our reading

in John 21 of the fact that's Jesus'

571

restoration of Peter there when he asks

him three times, Peter, do you love me?

572

Do you love me?

573

Do you love me?

574

Mark doesn't record that.

575

In fact, Mark's gospel is just

like, and they were afraid.

576

Period, end of story.

577

But here, I think Peter, putting this in

through Mark shows us that this was a,

578

point that he wanted to highlight, even

though it was probably his most shameful

579

point of his entire life at that point.

580

Would you rather be Peter and go

through all of these things or Judas?

581

Well, no, that wasn't what

I was gonna say, Peter.

582

Peter's my answer.

583

Peter.

584

Peter, sure.

585

Or all the rest of the disciples,

I guess including Judas, but

586

that's not my point because.

587

In verse 31, it says they

all said the same, right?

588

Right.

589

But then we don't see

anything about what they do.

590

And then in verse 50, they

all left him and fled.

591

Now obviously what Peter

has done is not good.

592

I'm not trying to defend Peter.

593

Yeah, but what would you rather be?

594

I don't know.

595

Yeah, they all left him in fled.

596

I wonder that's what it says.

597

But I wonder about John.

598

'cause John sticks there.

599

John goes into the courtyard and

John's even the one that comes back

600

and gets Peter access to the courtyard.

601

John's there at the cross with the women.

602

And so I think John

seems to stick with him.

603

Yeah, the others I agree.

604

I think Peter has a unique moment

of restoration with Jesus, and yet

605

he had to wear this for the rest

of his life that these denials.

606

So that's a tough one.

607

I don't know.

608

Yeah.

609

This is one of those, let him who

stands take heed lest he fall situation.

610

Yeah.

611

I think Peter made the other guys

say something because he's like,

612

Hey guys I dunno about these

knuckleheads, but I'm gonna follow you.

613

Yeah, I will.

614

I will die if I have to.

615

Jesus.

616

And then the other guy's like Peter.

617

Yeah, us too.

618

Jesus.

619

Us too.

620

I don't know.

621

I'm just thinking about male dynamics.

622

I'm sure there's a little bit of pressure

because the alpha of the group is like,

623

well, I will do whatever I need to do.

624

Jesus.

625

Yeah.

626

And they're like, yeah, I guess us too.

627

Yeah.

628

In the betrayal and the

arrest section there when.

629

The high priest comes up and the

servant of the high priest is there.

630

Peter doesn't call himself out this time.

631

He is like somebody was there

with a sword and struck the ear

632

the servant of the high priest.

633

But we all know John's like it was Peter.

634

Peter did it.

635

So, the scene in Gethsemane always stands

out to me 'cause Jesus prays three times

636

and Mark records three times that Jesus

went back to pray before the Father.

637

If there's any way, let this cut

pass for me again, the humanity

638

of Christ, the agony of Christ.

639

He's not sinning here.

640

This is not him.

641

Questioning the father's

will in a sinful way.

642

He's just acknowledging in his humanity

the suffering that he's about to endure.

643

In, in asking honestly if there's

any way possible, let this cut past

644

for me rather than cause us to sit

here and say, is this Jesus sinning?

645

This should cause us to say, wow.

646

How weighty was the cross?

647

That even though Jesus knew that

death was not gonna have the last

648

word, that he was gonna rise again.

649

He still was so agonized over his

impending suffering that he had to

650

go to the Father three times to say,

please let this cut past from me.

651

Well, let's pray and then

we'll be done with this episode

652

of the Daily Bible Podcast.

653

God, we thank you for this time.

654

We thank you for your word.

655

We thank you for its clarity and

also some of the mystery to it

656

that causes us to ponder and wonder

and be in awe of who you are.

657

And we are thankful that Christ

went to the cross for us.

658

Despite the agony that he had here in

Gethsemane and died for our sins so

659

that we might be forgiven, gave us his

righteousness and arose against that,

660

we might one day live forever with him.

661

We look forward to that day.

662

In the meantime, we're here and we

pray that we'd be found faithful.

663

In Jesus' name, amen.

664

Keep reading your Bibles.

665

Tune in again tomorrow for another

edition of the Daily Bible Podcast.

666

See you.

667

See ya.

668

Bye.

669

Edward: Thank you for listening to another

episode of the Daily Bible Podcast.

670

We’re grateful you chose to

spend time with us today.

671

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Compass Bible Church in North Texas.

672

You can learn more about our

church at compassntx.org.

673

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674

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675

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676

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