Historical, Theological Errors & Blatant Omissions of "The Bible" Miniseries - Part 4

It's time for another edition of Fighting for the

Faith. Tuesday, March 26th, 2013. Had some computer difficulties yesterday.

I think all things are resolved now. Thank you for tuning in.

You're listening to Fighting for the Faith. My name is Chris Roseborough. I am your servant in Jesus Christ, and this is the program that dishes up a daily dose of biblical discernment, the goal of which, help you to think biblically, help you to think critically, help you compare what people are saying in the name of God to the

Word of God. Well, because there's no shortage of really crazy things being said about God and, well, being depicted about God on, like, well, major History Channel miniseries, you know, like The Bauble.

In fact, that's what we're going to be dedicating today's episode of Fighting for the Faith to discussing. Before we get to that, though,

I want to thank everybody who came out over the weekend to Kongsvinger Lutheran Church in Oslo, Minnesota, and it was a fantastic meeting.

Many of the listeners of the program, and some people traveled long distances to come out to Kongsvinger, and here are my series of lectures on how to not be bamboozled, schnookered or hoodwinked.

You know, that, I forget the exact name of the lecture now, but you get the idea. And yes, we did record it, by the way.

But I want to thank also the good folks over at Kongsvinger Lutheran Church in Oslo, Minnesota, for hosting the event.

This is the second year in a row that I've been to Kongsvinger to speak, and it was a fantastic turnout.

Good to see some faces that, some people that were there both times, last year as well as this year, and it was a great event, good turnout, great people, and, in fact, on Saturday, if you were following me on Facebook and Twitter, I sent out an

Instagram of what my sunrise looked like. My wife and I, we arrived late on Friday at Grand Forks Airport, and, in fact, our flight was, we had a little bit of a delay, which was rather interesting, but the story is somewhat frustrating.

When we, you know, we had those like two jumps, or one jump, you know, we went from Indianapolis to Minneapolis, and then from Minneapolis to Grand Forks, and when we arrived in, well, when we arrived in Minneapolis, the plane that we were supposed to take off on had mechanical difficulties, and then the plane that they flew in from who knows where came in, and apparently the pilot had failed to sign off on a

TSA security screening document. Apparently they scan and screen every aircraft on a daily basis, and this is what the

TSA does, and the pilot, the pilot who has the plane first has to sign it, and he didn't sign it, and so we were kindly asked to deboard the plane so that the

TSA could do their work, so we ended up getting in late, pretty late on Friday night into Grand Forks, and you got to love it when one of the major reasons for your delay is somebody failed to sign paperwork.

Those are people who I think should be punished sharply, but anyway, so, but Saturday morning woke up, we stayed at the home of a couple of the members of Kongsvinger, and they own a really large farm, and so we were staying at a farm, and I sent out the photograph of what my morning, my sunrise looked like, because I was putting some finishing touches on some things early that morning, and again, the turnout was great, the event was great, it was fantastic to see the people, and then

Sunday morning at Kongsvinger as well, and then my wife and I headed home on Sunday, and when we arrived, now this is funny, okay, you think

Grand Forks, Minnesota, you know, they still have several feet of snow on the ground, and when we arrived back home in Indianapolis, we arrived home into one of the, well, worst spring snow storms that Indianapolis has had in like decades, and we got down, we landed just before the snow really started getting thick, and that meant that it would take us a little bit of time to get home, and boy did it, a couple hours just driving from the

Indianapolis airport to my home, and you know, with average speeds of like 15, 20 miles an hour, and boy were the conditions slick, whiteout conditions, it was really tense, and so, but we finally got home, and when

I got into the studio yesterday, we, well, we had a major computer meltdown, and that prevented me from being able to get my program recorded properly, and so we ended up having to make the call to not do an episode yesterday, which it's like being sidelined, you know, it's, well, maybe if you were like, you know, if I was a race car driver, it's like having a problem with your race car, you know, you want to get out of the pit, and you can't get out of the pit, because they've got to replace something, and anyway, all of that is just to get you up to speed as to what's going on here at Fighting for the

Faith and Pirate Christian Radio, so you can be up to speed, and let's, well, talk about what we're going to do on today's edition of Fighting for the

Faith. Today's episode is dedicated to a singular topic, just like last week's episode was dedicated to a singular topic, today's episode is dedicated to a singular topic, and that is week four, the episode four of the

History Channel miniseries, The Bobble. Yeah, I ended up having to watch this thing three times.

Now, normally I only have to watch it twice, but this one was a little bit different, and the reason why is because there were some subtler problems with this one, whereas in previous installments of the

History Channel miniseries, The Bobble, it was pretty blatant what was going on.

This one was, well, for lack of a better way of putting it, was subtly subversive at many different points, and as a result of that, today's episode, some of my critiques may seem like I'm being nitpicky, but I'm not, okay?

And let me, in my defense, before we even get started, but in my defense, let me say this, and that's that historically, it's been proven, based upon Church history, that the difference between orthodoxy and heresy has sometimes come down to the difference of just one word, and in the case of fighting the

Arian heresy, if you're familiar with the, not just Christological, the arguments regarding the doctrine of the

Trinity, the denial of the doctrine of the Trinity by the Arians, when it came down to the difference between orthodoxy versus heresy, well, it didn't come down to just the difference between one word, it came down to the difference of one letter, the letter iota, that's the

Greek letter iota. In fact, it's the difference between homoousius versus homoiousius, of like substance or same substance, and man, in this particular episode, like I said, there's some things that I liked, in fact, there's one scene in particular that I thought they did, well, okay, it was like, it started off with, in fact, it started off with the scene that I thought, oh, well, maybe this one's going to be different.

In fact, it was the scene where they showed Jesus healing the paralytic,

I mean, and full -on telling the guy he forgave his sins and the Pharisee getting all bent out of shape about it, and I was thinking, wow, okay, so now we have a mention of the forgiveness of sins,

I wonder what this means. And then, you know, they move from that scene into the scene of the calling of Levi, Matthew the tax collector, and I was thinking, boy, you know, this is not bad, kind of compelling the way they, you know, they, they didn't manipulate a few of the details, and had

Jesus telling the parable of the Pharisee and the tax collector in front of Matthew's tax booth, so to speak.

And it was all good up until the punchline. And then from that point forward, it just was downhill from there.

And so, yeah, and so, like I said, today's episode, it might seem like I'm being cranky, it might seem like I'm being nitpicky.

But again, it's the theology, it's all about the theology in this particular miniseries.

And as you're going to see, from the 13th disciple who we'll be talking about, the innovation that they came up with, they added literally,

I'm wondering if they get it from the Gnostic Gospels, they added a 13th disciple. And apparently, she's supposedly

Mary Magdalene. But because they, you know, they clearly are trying to make her part of the inner circle.

They have her literally in the boat on the Sea of Galilee during the big storm where Jesus was walking on the water, she was there, she's part of the core group, certain lines that were ascribed only to the disciples.

Well, they got her saying those lines. And I mean, she's, you know, it's a mess.

And so, because they named her Mary, and they're trying to make it appear like she's Mary Magdalene. It makes me wonder if you did they get a take a page out of Dan Brown's book, the

Da Vinci Code. You know, you can't exactly, it's just really weird and awkward.

But I refuse to call her Mary Magdalene. In fact,

I've renamed her. And the reason I won't call her Mary Magdalene is out of respect for our sister in Christ, the true

Mary Magdalene, who is, you know, in the very presence of Christ in the heavenly kingdom,

I will not besmirch her name by using it that way. So from this point forward,

I will only be referring to this 13th disciple as Regina. And that name is on purpose.

Okay? That name is a per, in fact, it's extremely intentional. If you're familiar with the

ABC, you know, program called Once Upon a Time, the

Wicked Witch, her name is Regina. And so that's the name that I have given to this character that Mark Burnett, Roma Downey, and her theological advisors,

Rick Warren, Joel Osteen, and T .D. Jakes and others have concocted. And what

I found duplicitous about all of this is that in the weeks leading up to this week, they never once in any of the previews showed

Regina. In fact, it's like she just pops onto the scene today.

And it makes me wonder, okay, the conspiracy theorist in me, and I'm not much of a conspiracy theorist, by the way, but it just makes me wonder, do you remember a few weeks ago, the big flap and furor over the story of Samson, how it was portrayed by a very large black guy?

Okay, there was a lot of people upset about that and a lot of debate and controversy about the guy who played

Samson. And then last week, big, huge debate about whether or not

Satan looked like Barack Obama, which by the way, eerily so, I think so.

But it just makes me wonder if they did those on purpose.

I know this sounds crazy, but it makes you wonder if they did those on purpose, so that by the time we got to this episode, people were just tired and worn out fighting over Samson and Barack Obama and all that kind of stuff.

That now we've got Regina, the 13th disciple, showing up on the scene that people are battle weary and don't want to keep arguing about this lame miniseries.

And so as a result of it, you know, people are at this point going, yeah, you know, just another innovation. Who cares?

Who cares? Who cares? You understand what I'm saying? So it just, it makes you wonder, just makes me wonder a lot.

So since we are going to be spending the day doing this singular topic, like we did last week,

I think it's best if we just get into it. And that requires me to play our update music.

Here is Eric Clapton's Change the World. All right, that's our mellow groove update music for the

History Channel miniseries, The Bobble. So you got the setup, okay. So what happened in last night's, not last night's, the night before his episode, oh man,

I wish I could have done it on yesterday, but stupid computer problem. Anyway, what happened on this week's installment of The Bobble?

It covered basically from Jesus, it's basically the teaching of Jesus, starting with the healing of the paralytic, all the way up to Jesus's arrest and trial.

And you know, the cliffhanger is, you know, what's going to happen to Jesus? Well, we all know if you've read the story. But we're gonna be taking a look again, like I pointed out before, we're gonna be looking at the theology of this thing.

Because it's the theology that's driving the changes. It's the theology that's driving the edits.

It's the theology that's driving the rewrites. And so what I want to do, we'll first take a listen to the first narration.

After they give you the summary of what, you know, what it is that has happened in the weeks past, the narrator comes on and kind of sets up the scene for you.

And so here's the narrator setting up scene numero uno. And with that, here we go.

In the poor backwater of Galilee, revolution is coming. For generations, the people of Israel have been guided by the

Pharisees, guardians of the Jewish faith. Untiringly, keep the commandments.

Now you hear that guy teaching in the back. That's a Pharisee. In fact, they've got this guy in full

Pharisee regalia with a ginormous flacketary sitting right there on his forehead.

And so you know, he's, you know, teaching a whole bunch of people, including kids. And it makes me wonder, you know, this isn't the synagogue.

And they didn't have Sunday school back then. No, it was Saturday school. So it makes me wonder if this is an outdoor

Saturday school for, you know, the Pharisee teaching here. And what you're gonna hear is, you know, he's basically admonishing the people, law, law, lots of law.

And then you're gonna hear eventually, the kids in the class spotting

Jesus. It's Jesus! And then they're gonna end up fleeing

Saturday school with this Pharisee and going to hear what Jesus has to say. Here, listen in.

Of the Lord your God. And his statutes. The Pharisees believe the well -being of the nation depends on strictly observing the laws

God gave to Moses. They are loved and admired by the people. You shall do what is right and what is good in sight of the

Lord. But Jesus offers a new way.

But Jesus offers a new way. See, I hear something like that and I'm going, huh?

So you got the Pharisees teaching, yeah, you got to keep, if you want to stay in the land, you got to keep the law. Well, it's, this is definitely a legalistic reaction to the fact that the children of Israel found themselves in exile as a result of their idolatry and rebellion against the

Mosaic Covenant. And so their solution was like the opposite error, if you would. But, so here we got the narrator saying, but Jesus offers a new way.

A new way. Hmm. To observe all these statutes.

And there you go. The crowd has spotted Jesus and now they're heading off to go listen to him. Yeah, that poor

Pharisee. I mean, he didn't even stand a chance. I mean, who can compete with Vidal Sassoon Jesus?

I mean, his hair is so dreamy and, you know, he doesn't even have any split ends. And see, that's the other part about this that I think is, well, more than a little bit disturbing.

Okay. And in fact, work with me here. One of the things I've been claiming is that this

Jesus, you know, Vidal Sassoon Jesus, he is a, well, he doesn't look

Jewish at all. In fact, he's just kind of like, he looks like a 1960s hippie, you know, with better capped hair, you better,

I'll put it this way, with better hair products. He looks like a 1960s hippie with better hair products, who, you know, obviously felt that it was more important to be part of the commune than to actually go into a life of being a hair model.

Anyway, the issue is that they have him in a bathrobe while it's all the bad guys.

All the bad guys are dressed up like, you know, in traditional Jewish attire.

Okay. And it's just the bad guys who are wearing the tallit. And tallit, by the way, is the prayer shawl.

And then, and that's just not even remotely accurate. And the reason I know this for a fact is, in fact,

I talked about this on Saturday at the conference at Kongsvinger. I took a little bit of time to actually walk through and work through Jesus's healing of the woman who had an issue of blood.

You know, she had suffered for 12 years. And in the Greek text, it's very clear that she came up to touch the, quote, hem of his garment.

That's how it's translated into English. But when you take a look at the details that are given by Matthew on this, the thing that she touched was the tzitzit, which were the tassels on the corners that are commanded by the

Levitical law, which tells you if Jesus is, you know, if he has the tzitzit going on in his attire, as any good

Jewish boy should back in the first century, that means that Jesus also was prone to wearing a tallit.

And they don't ever show him in that attire, which is not good at all.

Okay? So, you know, you got Jesus kind of like basically a free -form hippie running around teaching a new way.

And it's all the, you know, the Pharisees are the ones who are, they're the ones who will, you know, they're the only ones who will look anything remotely

Jewish. And it's not right. In fact, when they have Jesus teaching in the synagogue later in episode one, he's not doing what a

Jew would do in the synagogue upon the reading of the text. And it, whereas everybody else would, again, they put the tallit over their heads and not

Jesus. So there's something really screwy going on here. Like the theology in this thing is uber bad.

But let me fast forward to the second narration. We'll listen to that. There's nothing majorly wrong here, but I want to continue to allow you to hear what's going on.

And just so you know, what happens then is that, you know, the scene is set up. Jesus begins teaching about the parable of the mustard seed.

And then they lower the paralytic through the roof and Jesus forgives his sin. The Pharisee has a conniption fit.

Jesus heals him and he's able to walk. And then he lets the

Pharisee know that the Son of Man has authority to forgive sins. Perfectly. It was a legit scene.

It was actually well done. I liked the way that they did it. Okay. But that was the only part that I liked.

And I thought I was going to like the second scene, which was the calling of Levi, the tax collector, who, by the way, wrote the gospel of Matthew.

And well, as you're going to hear, well, let me, we'll get there. I'm getting ahead of myself. I do that sometimes.

Listen into the second narration so we can at least keep an idea of what's going on here in the

Bible. Here we go. With a growing number of disciples, Jesus moves from town to town, teaching about God's kingdom and working miracles.

Yeah. And they show Jesus, you know, kind of traipsing around the countryside with his 12 disciples and Regina.

Regina's in the group at this point. And no explanation as to what's going on. And so they breeze into a town.

And when they, upon getting there, you've got Jesus's own disciples, not thrilled.

You know, they show the tax collectors collecting taxes and Jesus's disciples are, you know, they're repulsed by them.

They're not thrilled with them. The Pharisee happens to be there as well. Apparently he's chasing them from town to town, kind of like a stalker.

And well, then Jesus tells the parable of the Pharisee and the tax collector. And like I said, this is great up to one point.

And at one point it gets really bad because of a wrong word. And that word is important.

In fact, if you want to have your Bibles open, I think we're going to be looking at Luke chapter 18. I'll give you the address here in a minute.

If you want to put your finger in, you know, Luke 17, 18 in that neighborhood. I'll give you the verses here in a minute, but let's listen into how this scene unfolds.

So yeah, there we go. One of the disciples upset. Now they're all Jews. How can they, how can our own people work for Rome?

Now that was the Pharisee. That was a Pharisee telling Jesus that the tax collectors are stinking vermin and you should keep your distance from them.

Okay. So Jesus' disciples and the Pharisee have something in common. They don't like tax collectors.

We continue. One a

Pharisee and the other one tax collector.

Now Jesus has just looked at Matthew, Levi, the tax collector and has his full attention.

And Levi looks touched. I mean, he, you know, he's really hanging on every word that Jesus says and so far so good.

You know, I, it's an interesting innovation to do it this way, but I mean, again, the theology is what we're listening for.

We continue. The Pharisee prayed,

God, I thank you that I'm not like other men, thieves, adulterers, or this tax collector.

But the tax collector didn't even look up to heaven.

He said, have mercy on me.

I'm a sinner. Okay. What was really interesting about that? And you can't see it because it's radio is that they had

Matthew, the tax collector saying the words along with Jesus, his lips were moving.

And so they were saying it at the same time, have mercy on me. I'm a sinner. It was in, and you could tell

Matthew was really up, you know, really penitent. He was crying. You know, there was tears in his eyes and I thought, okay, this is, well, this is interesting.

I liked the first scene so far. I'm liking this scene. And then we get well to the punchline.

God bless the tax collector, not the

Pharisee. Yeah. Now there's the problem. Okay. Now I've told you at the beginning of the program, sometimes the difference between heresy and orthodoxy comes down to one word.

And in the case of the Arian heresy, it came down to one letter, iota. Luke chapter 18 is where we're going to be.

Luke chapter 18, we're going to start at verse nine. Okay. Now what you just heard Jesus say is that the

Lord blessed the tax collector, but not the Pharisee. So the verb in question is the verb blessed.

Okay. Because in this retelling of the story, the theology has changed.

Well, using a different verb. And when we look at this story in the, in the biblical texts, we're going to note the fact that it's a different verb that's used.

Luke chapter 18, verse nine. Jesus also told this parable to some who trusted in themselves that they were righteous and they treated others with contempt.

Two men went into the temple to pray. One a Pharisee, the other a tax collector. The Pharisee standing by himself prayed, thus

God, I thank you that I am not like other men, extortioners, the unjust, adulterers, or even like this tax collector.

I fast twice a week. I give tithes of all that I get. But the tax collector standing far off would not even lift up his eyes to heaven, but beat his breast saying,

God, be merciful to me, a sinner. Verse 14. Jesus says,

I tell you, this man, that would be the tax collector, went down to his house justified.

Uh -huh. That's from the Greek verb, dikaiao. Okay. Justified. And by the way, justified is not the same thing as blessed.

Far, far from it. Justified, dikaiao, this is a legal term.

And Jesus is literally saying that the tax collector left the temple declared righteous.

What this passage is teaching is salvation by grace alone through faith alone by trust in, in this particular case,

God's mercy. Okay. Now for us, looking back now through the cross, we see that that's justification to be declared righteous by grace alone through faith alone by Christ's work alone.

Okay. So what, what this passage is teaching is salvation by grace through faith.

But by changing the verb that like they did in the movie, the Bible to blessed, rather than teaching salvation as a gift, what they're doing is they're teaching

God's blessing by works. In this particular case, the work is to humble yourself.

God will bless you if you humble yourself. That's not what this text is teaching.

This text is teaching salvation to be declared righteous justification by grace through faith, not salvation through you doing the work of quote, humbling yourself.

Let me back this up a little bit again. Listen in bless the tax collector, not the

Pharisee. Anyone who praises himself will be humbled.

And anyone who humbles himself will be praised.

Matthew. Okay. So whoever humbles himself will be praised.

God blesses you. If you humble yourself, it's not what this text says. And no, I'm not being nitpicky.

I'm not being nitpicky at all. It doesn't surprise me that the theological advisors,

Warren Osteen and TD Jakes would want to change the verb from to justify to bless.

Doesn't surprise me at all. In fact, if they had any true theological advisors who understood salvation by grace alone, through faith alone, by Christ's work alone, they would have keyed in on that verb bless and said, no, no, no, no, no.

It's justified and it's important that you keep it as such. But none of them pick that up.

So what ends up happening is, is that Jesus here calls Matthew, the tax collector, and he becomes part of the band of Jesus's disciples.

Okay. The 12 men. And then the one woman, Regina. But listen to the

Pharisee. He's going to have kittens here over the fact that Jesus is calling this, this tax collector to be part of his disciples.

Listen in. Yeah, that's what

Jesus does. Um, cause there ain't nobody who ain't a sinner. That's bad

English, but you get what I'm saying? Okay. So what we'll do now is we'll fast forward.

We'll fast forward to, um, to where we get to first really hear from Regina, the 13th disciple.

And, um, what, what happens is they go to a commercial break and when they come back from the commercial break, you have the disciples sitting and talking to each other about this, their new disciple that Jesus is called

Matthew and Judas and Thomas are complaining about Matthew. And you're going to hear, uh,

John, Jesus, one of Jesus's disciples, John and Regina giving us a little bit of the theology of this particular, um, mini series.

See if you can spot the bad theology in the statement, but here we go. There's not a thread of good in any of them.

Thomas, Jesus has not come for the good, but for the sinners. Okay. That's John.

Jesus hasn't come for the good. He's come for the sinners. And here comes Regina talking to Thomas about how he shouldn't be complaining about the new disciple,

Matthew. He gives people a second chance. We should too.

Yeah. Let me play that again. Listen to what she says. Jesus does. He gives people a second chance.

We should too. So Jesus gives people a second chance.

We should too. Where have we heard this theology before? Answer? Rick Warren.

Rick Warren is the person who has put out this idea that Jesus is all about giving people a second chance.

He calls it, you know, in fact, I call it his mulligan theory of the atonement, that Jesus died to give you a mulligan.

Okay. This is not the biblical gospel. Jesus is not about giving people second chances or third chances or fourth chances, because here's the idea.

If Jesus is all about giving people second chances, well, got to keep in mind, you obviously blew it your first chance.

So it's up to you to get it right on the second chance. That's not the gospel.

That's actually all law. In fact, it's practically pharisaical. Okay. And here's the reason why.

Because the good news tells us that Christ died for our sins and that when we're brought to repentant faith and trust in Jesus Christ for the forgiveness of our sins, then we are clothed with the righteousness of Christ.

In other words, Jesus got it right the first time for us.

He's not calling you to a second chance. He's calling you to believe in him and trust in him for the forgiveness of your sins, and he clothes you with his own righteousness.

So you get what I'm saying there? Big difference. So first real theological line from Regina, the 13th disciple, is, well, bad theology.

The bad theology that we've covered here at Fighting for the Faith, and that's Rick Warren's false teaching regarding Jesus supposedly coming to give people second chances.

I detect his influence upon her theology rather distinctly.

All right. We're going to pause right there and pay some bills. And when we come back, we're going to continue with our coverage, our critique and in -depth analysis of week four of the

History Channel miniseries, The Bauble and the 13th disciple, Regina. If you'd like to email me regarding anything you've heard on this edition of Fighting for the

Faith, you could do so. My email address is talkbackatfightingforthefaith .com. Subscribe on Facebook, facebook .com

forward slash PirateChristian, or follow me on Twitter. I'm in there at PirateChristian. We will be right back. Unless your righteousness surpasses that of Rick Warren, you cannot be saved.

You're listening to Fighting for the Faith. You're listening to PirateChristian Radio.

We'll be taking your false doctrine now. Siri, what is your analysis of the sermon

Rick Warren preached this past Sunday? Let me think about that. Here you go.

Rick Warren quoted 15 Bible verses out of context using 11 different translations and paraphrases.

Even an iPhone utilizing artificial intelligence is smart enough to know that there is less than a 1 in 10 ,000 chance that Rick Warren was preaching the truth.

Siri, can you explain your analysis of Rick Warren's sermon to somebody who is a fan of Star Wars?

You have a greater chance of successfully navigating an asteroid field than you do of hearing Rick Warren accurately teach the scriptures.

Have you ever prayed a sun stand still prayer? Why would

I do something as silly as that? The story of the sun standing still in Joshua chapter 10 is not about prayer.

Looking in Joshua chapter 10 to learn how to pray is like asking your Macintosh to teach you how to use

Windows 7. What do you think of Joel Osteen's sermons?

Is this a joke? No, this is not a joke. I'd really like to know what you think of Joel Osteen's sermons.

Words like junk food, cotton candy, and cancer -causing artificial sweeteners come to mind.

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Okay, now moving along, the next scene that comes up in the bobble is that, well, actually it's not quite the next scene, but it's the feeding of the 5 ,000.

Now, what I thought interesting is that they took some license with the story of the woman who was caught in the act of adultery and rather than having

Jesus calmly writing in the sand, as the text says, they have Jesus, the woman's brought out to him and they said, this woman was caught in the act of adultery, the law says to stone her, what should we do?

So Jesus himself picks up a stone, puts it in his hand and looks like he's about ready to haul off and just let that woman have it.

And then he says, you know what? Any of you guys who can say to me that you've never sinned, I'll let you have my stone.

And although it's kind of sort of how the story went, it's weird that they keep changing all of these details.

It's as if, listen, who cares what really happened? We've got, well, we got review, well, we got ratings, we have to have people who want to watch this.

And so always changing the details. And so what happens from there is that they show them on the

Sea of Galilee. And weird again, because Regina's traveling with the 12 male disciples as well as Jesus.

And Regina is the standout. She is the 13th disciple, which kind of begs the question, why on earth would

Jesus permit a female disciple in his inner circle to be traveling with all men?

It kind of begs the question. I apologize for going here, but you have to go there.

What happens when the disciples need to use the restroom? What happens when

Regina needs to use the restroom and she's the only one on the boat and they've been on the boat all day long and on into the night?

It's just historically untenable. This is not what happened. She clearly wasn't there.

There wasn't any biblical text that says that she was there. And what they're doing here in this feeding of the 5 ,000 is they're relaying

John's account of it. Some people emailed me or sent me messages on Facebook going,

I don't remember that the crowd wanted to make Jesus Messiah or their king after the feeding of the 5 ,000.

The reason why is because you probably were looking at it in Mark or you were looking at it in Matthew's account or maybe even

Luke's, but what you need to keep in mind is that this account also appears in the Gospel of John.

And the Gospel of John is the only account that gives us the part where the crowd wants to make

Jesus the king. And so you kind of need to put a couple of gospel texts together if you want to get the full panorama, if you would, of what was really going on there.

And so what they're doing is kind of telling the John 6 version of it. I'm going to read to you from the

Gospel of John's account of this, and I might even pull in Matthew's from Matthew 14 just to do just a little comparative work, a little side -by -side study here.

But John 6, verse 1, here's what it says, After this Jesus went away to the other side of the Sea of Galilee, which is the

Sea of Tiberias. And a large crowd was following him because they saw the signs that he was doing on the sick.

Jesus went up on the mountain, and there he sat down with his disciples. Now the Passover, the

Feast of the Jews, was at hand. Lifting up his eyes then, and seeing that a large crowd was coming toward him,

Jesus said to Philip, notice who he says this to, Jesus said to Philip, Where are we to buy bread so that these people may eat?

He said this to test him, for he himself knew what he would do. Philip answered,

Two hundred denarii worth of bread would not be enough for each of them to get a little. And one of his disciples,

Andrew, Simon Peter's brother, said to him, There is a boy here who has five barley loaves and two fish.

What are they for so many? And Jesus said, Have the people sit down. Now there was much grass in the place, so the men sat down, about five thousand in number.

Jesus then took the loaves, and when he had given thanks, he distributed them to those who were seated, so also the fish, as much as they wanted.

And when they had eaten their fill, he told his disciples, Gather up the leftover fragments, that nothing may be lost.

So they gathered them up, filled twelve baskets with the fragments from the five barley loaves left by those who had eaten.

And when the people saw the sign that he had done, they said, This indeed is the prophet who has come into the world.

And perceiving that they were about to come and take him by force to make him king, Jesus withdrew again to the mountain by himself.

So that's the account that they picked up on. Now notice, who was it that Jesus was talking to about testing, where are we to buy the bread?

It was Philip. So that was who it was. You'll notice that Regina is nowhere mentioned in this particular text, nor is

Regina mentioned in the Matthew 14 account.

Yeah, like not at all. In fact, let me read the Matthew 14 account.

Now Jesus, when he heard this, he withdrew from there in a boat to a desolate place by himself, but the crowds heard of it, and they followed him on foot from the towns.

And when he went ashore, he saw a great crowd, and he had compassion on them and healed their sick.

Now when it was evening, the disciples came to him and said, This is a desolate place, and the day is now over.

Send the crowds away to go to the villages so they can buy food for themselves. But Jesus said,

They need not go away. You give them something to eat. And they said, We have only five loaves here and two fish. And he said,

Bring them here to me. And he ordered the crowds to sit down on the grass, and as a blessing, then he broke the loaves and gave them to the disciples, and the disciples gave them to the crowds.

Now I read that account on purpose because the reason why is because I wanted to make sure that you at least heard how the distribution took place.

Let me read it again. He, Jesus, broke the loaves, gave them to the disciples, and the disciples gave them to the crowds.

Now if you were watching the History Channel version of this, this account is, well, foreign to say the least.

So I wanted to set that all up for you so you know what the Biblical text says as we go into the

History Channel mini -series adaptation, if you would, of the feeding of the 5 ,000, which

I think there are some significant problems with it. And so with that, here is the

History Channel's version of this, and I'll kind of narrate it along the way because obviously this was made for television, but here we go.

They've just landed on the shore there. They're all disembarking and getting ready to head up a hill.

And as they head up the hill, well, it opens up and they can see this huge crowd of people there waiting for Jesus.

Now at this point, Regina, the 13th female disciple, is going to notice something.

She spends just a quick, brief moment with some of the folks in the crowd, and she has learned from them that, well, they're hungry.

So Regina apparently has taken the place of the disciple,

Philip, in the History Channel mini -series remake of the Bible. So Regina is the one pointing out the obvious fact, oh, they're hungry, they need food.

And Jesus says, just a few fish and some bread.

So they bring the fish and bread to Jesus. Not much there, just a couple of, like five things of bread and two really small fish.

And then he lowers the basket, and lo and behold, God the Heavenly Father filled it up while it was way up there, above his head.

Our Father in Heaven feeds the birds of the air. How much more will he give to you?

So Jesus takes the basket, and he gives thanks for what you bring us.

And then he holds the basket in the air. Okay?

So everyone's astonished, everyone is going to get some food, but then the disciples apparently have learned the lesson that Jesus and that is that, well, they now lift up their baskets up into the air in order to exercise their faith.

And lo and behold, you know what happens? God the Father starts filling up their baskets.

Each of the disciples, like John and Peter and Regina, they all lift up their baskets into the air.

And then God fills them up. So it's no longer Jesus breaking the bread and giving thanks but they've learned how to exercise their faith from Jesus and then

God filled up their baskets. Glory above failing needs!

Okay, that's bad theology right there, folks. That's Jesus yelling at these people. Put God first and then everything will follow.

Actually, it's seek first the kingdom of God and His righteousness. His righteousness.

That points us to salvation by grace alone through faith alone, the imputed righteousness of Christ that Paul writes about in Philippians 3.

Jesus is making an allusion to there in Matthew, sorry, Matthew chapter 6.

Yeah. Let me play that again. Don't worry about failing needs. God will provide.

Put God first and everything else will follow. Your righteousness will be filled.

He said ask. Yeah, that's

John now holding his basket up in the air and having God the Father fill it up.

The other disciples follow suit including Regina. Now she's distributing the food that was in her basket because she lifted it over her head and she's letting everybody know this is from God.

Yeah, there you go. So Regina, the 13th disciple, it's from God, it's from God. Yeah, but then things take a bad turn and the crowd wants

Jesus to become king. They're shouting

Messiah. It's gotten real awkward here. So Jesus says no, this is not the way to become king, not by force.

Yeah, so Jesus is apparently like Gandhi or some kind of a pacifist. So you know, oh no, this isn't the way to become a king, not by force.

So what's going on, Jesus kind of skedaddles out of there and where you pick it up from then is that Jesus ends up meeting the disciples back at the boat including

Regina and then tells them to meet him on the other side. Meet him on the other side of the sea, on the other shore tomorrow because Jesus has got his own thing to do.

What we learn is that Jesus never really lost control of the crowd. In fact, although he withdrew for a little bit according to Matthew and Luke and Mark, he ends up going back and privately by himself ends up dismissing the entire crowd.

So you've got to put these stories all together because some of the gospel writers give us part of the story and then others give us other details of the story but that's not what happens here.

So they have Jesus literally skedaddling and telling the disciples just meet me on the other side of the sea and then

Judas of course is really upset because there's no way for a

Messiah to behave. Why did he walk away just when we're getting strong?

Surely a Messiah wouldn't leave us like this. Yeah, so why would he walk away when we're getting strong?

A Messiah should be a warrior, a conqueror like David. Judas, force is not the way.

Yeah, Judas, force is not the way. What gospel is this from? Judas, force is not the way.

Jesus doesn't want to become king because he can't become king by force which might telegraph to us what kind of theology we can expect regarding what was going on at the cross in next week's episode of the

Bible. So Judas is all upset. He wants Jesus to become king and Peter rebukes him and says not by force.

Force is not the way. So tell me what the way of Messiah is.

He's different. There's Regina, okay. So what is the way of Messiah? Well, he's different.

But Mary, what if he's not the one? I think he meant to say Regina, sorry. Risking our lives for what?

He has shown us his power. We must have faith in him. So you got Regina, you know, correcting the errant

Judas. Yeah, I'm not sure which gospel account that's from but anyway.

We'll move forward here and to the next narration which we're going to skip over is

Jesus walks on the water. Again, there were some creepy elements to that but not so much that it warrants me doing an in -depth analysis of it and we're going to fast forward to the narration regarding Jesus' appearance at Nazareth where he goes into the synagogue and claims that the text from Isaiah is about him and it's fulfilled in their hearing.

I'm not going to play the whole thing for you but I just want you to hear the narration here as they show

Roma Downey who's playing Jesus' mother Mary is, you know, she's kneading bread or something while the narrator is talking.

Listen in. Ever since the angel Gabriel came to Jesus' mother she's known her son's true purpose.

So this is purpose -driven Vidal Sassoon Jesus. It's time for others to learn.

So it's time for others to learn Jesus' true purpose.

Not even sure what that means. Just not even sure what that means. Okay, so then they show

Jesus going into the synagogue and then, you know, I'm not going to play the whole thing. I'm not going to play that part of it.

We're going to fast -forward now to they show Jesus on his way to Jerusalem and he stops by the town of Bethany.

He stops by the town of Bethany and where he is met by Martha to let

Jesus know that Lazarus, her brother, has died. This story the way they mangled it the way they completely reworked it there's some pretty important stuff that was omitted majorly omitted and then there was some there was a complete rewrite of the story as to how

Jesus raised Lazarus from the dead and the way they did it doesn't add to the story at all.

If anything, it takes away from the theology that's in the story. But here, this is

Martha running into Jesus and the disciples while they're on their way to Jerusalem and they're stopping by the town of Bethany.

Here we go. Yeah, that would be Regina. She sees Martha. Oh, Martha, what's wrong?

So Jesus wants to see the tomb. They get there and they're removing the stones that are in front of the tomb and the guys removing the stones are complaining about the stench because, yeah, a dead body that's been in there for four days that ain't gonna smell good.

And so they move all the stones away and then Jesus enters the tomb and he walks over to the back of the tomb and is standing behind Lazarus' head.

Lazarus is laid out and so he's standing behind Lazarus' head.

So Jesus is preaching to Lazarus while he's still dead.

He will still have life? So then Jesus reaches down and kisses the head of Lazarus and his eyes open and he takes a deep breath.

I mean, let's take a look at the book itself. John chapter 11.

John chapter 11 starting at verse 1. Let's just do a little compare and contrasting here.

So we got Jesus giving a little mini -sermon with lots of details omitted preaching to none other than a dead guy,

Lazarus, and he who believes in me even though he dies, he will have life? And all the details are really screwy and discombobulated.

That's all I gotta say here. John chapter 11 verse 1. Let's compare the book to the movie, if you would.

Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister,

Martha. It was Mary who anointed the Lord with ointment and wiped his feet with her hair whose brother,

Lazarus, was ill. So the sisters sent to him, saying, Lord, he whom you love is ill.

But when Jesus heard it, he said, this illness does not lead to death. It is for the glory of God so that the

Son of God may be glorified through it. Now Jesus loved Martha and her sister and Lazarus.

So when he heard that Lazarus was ill, he stayed two days longer in the place where he was.

And then after this, he said to the disciples, Let's go up to Judea again. So the disciples said to him,

Rabbi, the Jews were just now seeking to stone you and you're going there again. Jesus answered, Are there not 12 hours in the day?

If anyone walks in the day, he does not stumble because he sees the light of this world. But if anyone walks in the night, he stumbles because the light is not in him.

After saying these things, he said to them, Our friend Lazarus has fallen asleep, but I will go and awaken him.

The disciples said to him, Lord, if he has fallen asleep, he will recover. Now Jesus had spoken of his death, but they thought that he meant taking a rest in sleep.

So then Jesus told them plainly, Lazarus has died. And for your sake, I am glad that I was not there so that you may believe, but let us go to him.

So Thomas called the twins and said to his fellows and disciples, Well, let us also go so that we may die with him.

Yeah, it's like you don't get it. What's going on there? Verse 17. Now when Jesus came, he found that Lazarus had already been in the tomb for four days.

Bethany was near Jerusalem, about two miles off, and many of the Jews had come to Martha and Mary to console them concerning their brother.

So when Martha heard that Jesus was coming, she went and met him, but Mary remained seated in the house.

Martha said to Jesus, Lord, if you had been here, my brother would not have died. But even now,

I know that whatever you ask from God, God will give you. Jesus said to her, Your brother will rise again.

Martha said to him, I know that he will rise again in the resurrection on the last day.

Jesus said to her, I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live.

And everyone who lives and believes in me shall never die. Do you believe this? Now notice here,

Jesus is actually saying these words not to a dead corpse, but saying them to the very live

Martha. Right? And it's not, even though he die, he shall have life, or he shall,

I forget, Jesus' paraphrase here from the Bible. But Jesus, actually the real Jesus, gives us a much stronger statement.

He says, even though he die, yet shall he live. Not that he will have life, whatever that is.

I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live. And everyone who lives and believes in me shall never die.

Do you believe this? She said to him, yes Lord, I believe that you are the Christ, the

Messiah, the Son of God who is coming into the world. And when she had said this, she went and called her sister

Mary, saying in private, the teacher is here and is calling for you. And then she heard it, and she rose quickly and went to him.

Now Jesus had not yet come into the village, but was still in the place where Martha had met him.

When the Jews who were with her in the house consoling her saw Mary rise quickly and go out, they followed her, supposing that she was going to the tomb to weep there.

Now when Mary came to where Jesus was and saw him, she fell at his feet saying to him,

Lord, if you had been here, my brother would not have died. These were the words of Mary, not

Martha. When Jesus saw her weeping and the Jews who had come with her also weeping, he was deeply moved in his spirit and greatly troubled.

Boy, that is an understatement, folks. In the Greek there, in verse 33, greatly moved, it's, what's being conveyed there is that Jesus is, well, more than just deeply moved, he's upset.

Upset in a way that makes it sound like, the way it's recorded makes us believe he's like angry, which makes you want to go, well, who is he angry at?

Is he angry at Mary? Is he angry at Martha? Who is he angry about? Because, greatly moved in spirit, it is so much stronger.

You can say he was indignant. Maybe that's like the closest thing in the English that you can pull it off there.

yeah, it's, again, deeply moved in any English translation. It just doesn't quite capture it.

So, the idea here is, you're going to find out why Jesus is indignant, why he's upset, why he's angry, why he's mad.

He's not mad at Mary. He's not, he's not mad at Martha. He's mad at the whole situation of what has become of his creation and death and how it takes people away from their loved ones and things of that nature.

So he says, and then he said, where have you laid him? They said to him, Lord, come and see.

So Jesus wept. So the Jews said, see how he loved him?

But some of them said, could not he who opened the eyes of the blind also have kept this man from dying?

Then Jesus, deeply moved, again, came to the tomb.

There's that word again, indignant, okay? Jesus, deeply, Jesus again, indignant, came to the tomb.

It was a cave and a stone lay against it. Jesus said, take away the stone.

Martha, the sister of the dead man, said to him, Lord, by this time there will be an odor for he has been dead for four days.

Jesus said to her, did I not tell you that if you believed you would see the glory of God? So they took away the stone and Jesus lifted up his eyes and said,

Father, I thank you that you have heard me. I knew that you always hear me, but I said this on account of the people standing around so that they may believe that you sent me.

And when he had said these things, he cried out with a loud voice, Lazarus, come out.

Jesus didn't go into the tomb. This wasn't something that was done in secret off in a corner.

He literally commanded Lazarus to come out. The man who had died came out, his hands and his feet bound with linen strips and his face wrapped with a cloth.

Jesus said to them, Unbind him and let him go.

That's why Jesus was indignant. The unbind him and let him go literally is like, well, for lack of a better way of putting it, it's as if Jesus was so indignant and so mad and so upset about this whole situation that he was going to go do battle with death itself.

Think of death as like a lion if you would. I'm kind of putting a metaphor here, sermon illustration if you would.

Death is like a lion and the lion has snatched your infant son and ran off with your infant son.

Indignant about what has happened, you go grab your rifle real quick and you start making chase and you try to catch that lion and as soon as you see it, before the lion has the chance to chew up your son and really kill him, you point your gun at that lion and then you let off a shot and that lion drops like a sack of potatoes, right?

That's kind of the picture. I know it's weak compared to what's really going on here but Jesus saying, unbind him, let him go, has literally snatched from the mouth of death itself its prey.

That's why he was indignant. That's why he was upset. None of that, none of these details were in the account given by Roma and Mark Burnett.

None of them. I mean, they completely rewrote it. All of the theology is, well, it's been, well, let's say, blurred.

Their theology was blurred and you got Jesus entering the tomb rather than commanding

Lazarus to come out. You have no concept of Jesus weeping, no concept of Jesus being indignant by what has happened.

You have no idea that the Jews were, what's he going to do next? Any of that. All of it is gone.

How is their retelling of this story and the dialogue that occurred in it better?

A better rendition of what really took place? Answer, it isn't.

In fact, it's just absolutely lame what they've done.

It's impotent. Absolutely impotent. So, let's, let's listen to the rest of the story.

So, they're in the, in the tomb and Lazarus is now breathing and Martha's very happy.

And of course, everyone's shocked that he comes out of the tomb. believes in me, believe in me, and you will see the glory of God.

Yeah, so, there's the theology of that. Um, here's what we're going to do.

We're going to take our second break. Yeah, and when we come back, we will, um, finish up with an analysis of the way

Mark and Roma handled the, uh, Lord's Supper, which, like I said before in previous installments of Finding Faith is really creepy.

Absolutely. There's some weird stuff there as well as some pretty major omissions. Yeah, we'll talk about that on the other side of the break.

Stay tuned. We'll be continuing with our analysis in just a moment. We'll be right back.

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You gotta see it to believe it. Okay, we're back.

Now we're number two of fighting for the faith. Yes, we're into hour number two, but we're not doing a sermon review today.

We're continuing with our in -depth analysis of the historical, theological changes and omissions and additions that have been made to the

Bible in the History Channel miniseries called The Babel. That's what we call it. All right.

Now, what I'm going to do, we will shortly, in just a moment, take a look at the Bible and listen to the

Lord's Supper scene from this week's installment. But what I want to do first is kind of set this up for you.

I want you to hear a little bit more bad theology that I think is clearly influenced by Rick Warren or Joel Osteen or T .D.

Jakes, or all three in consensus. But what happens is Jesus, after healing Lazarus in his unexpected run -in with Martha there in Bethany, and I say that sarcastically , he makes his way to Jerusalem and begins teaching there in the temple on a day -by -day basis.

So the narrator is going to set this up for us. Jesus is now in Jerusalem and he's going to be teaching in the temple.

And I want you to hear this little mini -sermon that Jesus delivers in the temple in Jerusalem as told by Mark Burnett and Roma Downey.

Here we go. To Passover, Jewish pilgrims visit the temple in Bethany daily.

Jesus also returns to preach to ever -larger crowds. It is much harder for a rich person to enter the kingdom of God than it is for a camel to go through the eye of a needle.

Now what's weird here is that, yeah, that's actually technically the words of Jesus. You will find them in your

Bible. But there's no context to it. This is right after the rich young ruler comes to Jesus and asks the question, what must

I do to inherit eternal life? And so here we got just Jesus, you know, preaching just a general sermon out there in the middle of nowhere, letting everybody know about what's going on.

And in the middle of this sermon, just lets people know, hey, you know, it's much harder for a rich person to enter the kingdom of heaven than it is for a camel to go through the eye of a needle.

Technically these are the words of Jesus, but no context to context is given. Let's see what Jesus' solution is for this terrible problem for those rich people.

The most important thing is that you should love your neighbor as you love yourself.

So the solution for that rich man is he should have just loved his neighbor as himself. If you go back and you read the story of the rich young ruler, that's the one thing he said that he did.

He kept, Jesus, you know, kind of quizzed him regarding the second table of the ten commandments, all those dealing with our relationship towards each other, and the guy said,

I kept these commandments since I was a kid. And so Jesus' solution for all those rich people, the most important thing, you just need to love your neighbor as yourself.

Law, not gospel. Strange, strange confabulation of Jesus' teaching that actually is not what's going on there.

So more bad teaching, I think, probably coming from the theological advisors of the

History Channel miniseries, The Bobble. At least that would be my guess. So we continue now,

I'll fast forward now to the Last Supper scene, and you might want to have your Bible open. In particular, what

I would ask you to do, let's, in fact, kind of in two places. John chapter 14, and maybe for good measure,

Matthew chapter 26. John chapter 14, about around verse 1, and in Matthew 26,

I'll start at, you know, like verse 26, just for reference, okay? This is a theological train wreck via omission.

Yeah, keep this in mind, that when we sin against God, sometimes we sin against God actively and thought word and deed by what we do, but also we sin by what we don't do, okay?

So in theology, sometimes the problem is not what's said, it's what's been extracted, what's missing that is the problem, and this is,

I think, one of those cases. So here's the Last Supper scene via Mark Burnett and Roma Downey.

Here we go. Don't be afraid. Trust in God.

Trust in me also. So Jesus is comforting his disciples because he had a vision, by the way, a vision that somebody was going to betray him, and now he's let everybody know that he's about to die, which is weird because when you read the

Gospel of Mark, it's clear that, not Mark, Luke, Luke makes a point of saying that Jesus set out to Jerusalem specifically for this.

In Matthew 16, Jesus makes it clear that he's going to die, and Peter tries to stop him, but according to Mark Burnett and Roma Downey, at the

Lord's Supper, this is where Jesus receives a vision that he's going to be betrayed and die, and he lets them all know that this is the last meal they're going to have together.

The disciples are upset, and he says, don't be afraid. Listen again. Trust in God.

Trust in me also. You know the way.

You know the way you're going. How can we know the way? I am the way.

The truth. Life. Okay, did you notice anything missing there?

Let's take a look with our Bibles open here. John 14, verse 1.

Let not your hearts be troubled. Believe in God. Believe also in me. In my Father's house are many rooms.

If it were not so, I would have told you that I go to prepare a place for you. And if I go and prepare a place for you,

I will come again and will take you to myself, that where I am you may also be.

And you know the way to where I am going. Thomas said to him, Lord, we do not know where you are going.

How can we know the way? Jesus answered him. Notice now, this is the full thing here.

I am the way, the truth and the life. No one comes to the

Father except through me. If you had known me, you would have known the Father also.

From now on, you do know him and have seen him. I am the way, the truth and the life.

No one comes to the Father except through me. Let me back this up and let's take a listen to Vidal Sassoon, Jesus' rendition.

I am the way, the truth.

You got anything more to say there? You're kind of forgetting an important part, the part that says, no one comes to the

Father except through me? Hello? Are you not aware of that particular?

It's a very important verse that Jesus said during the last supper. Apparently, he's done talking, at least for that.

Take it. So, Jesus breaks some bread and he tells his disciples, take it. They are all despondent and really sad.

Really upset that Jesus is going to die. Eat this. This is my body.

So, this is my body. Again, this is theology via omission.

We're going to have to clean this up here in a second. So, now Jesus is pouring a glass of wine. This is my blood.

So, this is my body, this is my blood, remember me. Just don't think that's sufficient.

Let's take a look at the Gospel of Matthew. Verse 26.

Now, as they were eating, Jesus took bread and after blessing it, broke it and gave it to the disciples and said, take it, this is my body.

He took a cup and when he had given thanks, he gave it to them saying, drink of this all of you for this is my blood of the covenant which is poured out for many for the forgiveness of sins.

Uh -huh. This is my blood of the new covenant which is poured out for many for the forgiveness of sins.

I tell you why I will not drink again of this fruit of the vine until the day when I drink it anew with you in my

Father's kingdom. Yeah, here's the idea. This is my body, this is my blood thing.

Jesus said that. And he said do this in remembrance of me but he said more than that.

Um, you know, in fact, um, there's all kinds of stuff missing here including the for forgiveness of sins part which is part and parcel and an important thing going on theologically with the

Lord's Supper here. He's pointing to the forgiveness of sins in his body and blood.

And they totally omitted that and no sooner does he distribute all of this stuff then he begins to, uh, well, make a point of pointing out the one who's going to betray him.

So again, this is theology of omission going on here. Important stuff. And then the creepy part comes in and that's where he starts to point out who's going to betray him.

By doing this, I'm going to the Father who always

But no one must tell you that one of you here will betray me.

Over. The music gets ominous.

Jesus breaks off a piece of bread. Who eats this?

And then he says whoever eats this. So Jesus is holding a piece of bread in his fingers. Says whoever eats this.

I will not. So he literally kind of holds the piece of bread up in Judas' face and Judas says

I'm not going to. No way. I will not betray you. And then

Jesus shoves the bread in his mouth. No joke. He gets closer and closer and closer and is like, just shoves it in there.

Weird. Do it quickly. And so Judas stands up and heads out.

He still has that piece of bread that Jesus shoved into his mouth. Let him go.

Flees the building. And I won't even play it because there's no there's no lyric or words here.

But what happens is Judas after having Jesus shove a piece of bread in his mouth flees the building and then as he's fleeing you can see

Barack Obama I mean Satan. Because the two are they look alike and I'm beginning to think that's on purpose.

That you know literally you know sitting there watching as Judas leaves and then

Judas ends up you know sounding like he's going to hack up a hairball. You know like a cat does.

Like that. And out comes that piece of bread that Jesus shoved into his mouth.

And all I can think was wow. That was creepy.

Weird and well theologically and biblically and doctrinally incomplete.

And I don't understand what is the point of doing a miniseries called the

Bible and then claiming to everybody that it they had all these theological advisors working with them for this miniseries to ensure it's historical and doctrinal and theological accuracy that it you know they were basically touting this thing as the most accurate out there.

You know depiction of Jesus's life. And well when you keep comparing the details of this thing to the actual real

Bible over and again it keeps falling short.

Historically they rewrote so much of it it's like not even close.

Theologically there's severe theological errors and major omissions in this thing.

And it's just an absolute train wreck. And then again you know Jesus shoving the bread into Judas's mouth.

I mean talk about the creepo factor. Absolutely bizarre. You know that was this week's installment.

It just makes me cringe. In fact I might I'm thinking about this. You know it's

Easter Sunday. You know coming up on Sunday. And normally what we do here at Fighting for the

Faith the week after Easter is every sermon that we review during that week they're good

Easter sermons. And so I am just really really worried at this point.

And the reason why I'm worried is I'm worried that you know that we're going to end up having to spend all of Monday untangling what's going to be like the whammy punch.

That's the thing I'm worried about. I'm thinking that this coming Sunday that they've saved the worst of the theology the worst of the

Bible twisting the worst of the historical rewrites. I fear that they've saved the worst of it. Well to the grand finale.

And oh man I hope I'm wrong. I really really hope

I'm wrong. I hope this thing ends up with kind of a whimper rather than a big bang.

But you know so far every single week it has severely fallen short. And this week far more subtle than the previous weeks.

But the bad theology is there nonetheless. So well we're at the end of another edition of Fighting for the

Faith. What do you think? I'd love to get your feedback. If you'd like to email me regarding anything you've heard on this edition or any previous editions of Fighting for the

Faith you can do so. My email address is talkback at fightingforthefaith .com or you can subscribe on Facebook facebook .com

forward slash pirate Christian or you can follow me on Twitter. My name there at pirate Christian. Till tomorrow may

God richly bless you in the grace and mercy won by Jesus Christ and his vicarious death on the cross for all of your sins.